An Oration as touching the life and death of the famous and worthy man D. Andrew Hyperius, penned and pronounced 〈…〉 assembly of all the States of the City of Marpurge, by Wygandus Orthius: And done into English by john LVD●A● 1577. ¶ Hominis vita varijs fortune vicibus assidue rotatur. soldier on chariot soldier on chariot ¶ To the right worshipful Master Alexander Nowell Deane of the Cathedral Church of Saint Paul in London: Continuance of health & all things prosperous in Christ jesus. Having accomplished & gone through with all things appertaining to the edition of this former Book, (right worshipful) It was my hap to light upon this Oration pened in good & pure Latin by Wigandus Orthius, as concerning the life & death of the famous and worthy man D. Andrew Hyperius, author & composer of the same Book. Which when I had once read over, and finding it to be both pleasant & profitable, by reason as well of the variety of matter as also of the aptness of the phrase & holesonnes' of the argument, & perceiving again that it might minister no small occasion to the Reader, whereby the better to like, not only of this, but of all other the works of this most excellent writer: I could by no means satisfy myself, till such time as I had turned the same into our English tongue, and placed it (as a thing several by itself) in the later end of this volume. The thing itself (I grant) is small, but if the substance of the matter be considered, it may seem (peradventure) to be (I will not say great but) such as neither the Reader shall have cause to repent him off in reading, nor I cause to forethincke me off in writing [Sed vino vendibili non est opus suspensa haedera,] Howbeit why I have been so bold to put it forth under the title of your name, as you (perchance) may marvel, so have I to tender some reason. First I was moved unto it by the example of the penner of this Oration, who causing it to be fixed in the later end of a work begun & not finished by the Author thereof D. Andrew Hyperius, entitled The Method of Divinity, dedicateth the same to his very friend and Schoolmaster, Master john Princierus. Secondly I was induced so to do by the likeness & resemblance of the persons: that is to say, of D. Andrew Hyperius, and D. Alexander Nowell: the one a famous Superintendente in Marpurge, a City of high Almaigne, the other a most worthy Deane of the Cathedral Church of S. Paul in London: the one renowned after his death for his rare gifts of learning & godliness of life, the other yet living with no less commedation, as well as for his manifold knowledge in things divine and human, as also for his singular ornaments of Courtesy, Affability, Modesty etc. The one a Mirror of his time for his notable frugality & sobriety, the other a spectacle of our age for his bountifulness and good hospitality. But I cannot prosecute this point so far as I justly might, considering tha● neither is it any part of my purpose to set forth your praises (otherwise then by occasion) neither (I am sure) conceive you any pleasure at all in hearing of them: seeing you are wont to ascribe all praise & glory unto god alone, & unto man nothing but shame & confusion. The third thing that allured me to the doing of it, was the consideration of the near friendship & familiarity that remaineth between your worship & that Reverend father, my Lord of London: whereby I thought it not amiss (considering my duty to both) to join and link you together (as in one band of amity) so in one little volume. Fourthly and lastly, I was stirred or rather compelled hereunto, as well by the certain report of your rare benignity towards all men, and especially poor Scholars & ministers of the Church, as also by infallible experience of that bountiful Courtesy, which naturally is ingenerate in you, & floweth (as a man would say) even unto those with whom you are smally acquainted. For which causes as you cannot be but greatly beloved of all in general & of me in special, so covet I again (by some means) to testify the grateful signification of my good meaning in this behalf, which I cannot otherwise do then by this simple demonstration of my good will and ready observance toward you. This only remaineth, that you (according to the goodness of your nature) accept my doings in good part: esteeming rather by this little what a great deal more meaneth, then by the smallness of the gift to misconstrue the mind of the giver. Vale Integerime vir: et Deus opt. Max. Dominationem tuam quam dintissime incolumem servet, domisque suis eximijs eandem indies augea., locupletet, diteseat. From Wethersselde the xxviii of May. 1577. ¶ Your worships always most humble in the Lord, john Ludham. ¶ An Oration as touching the life and death of the famous and worthy man Andrew Hyperius, penned and pronounced by Wygandus Orthius professor of Divinity in the city of Marpurge, the xxvii. of Februarij. 1564. IF I should even in the very first beginning of my Oration break forth into tears, and fall to weeping (right honourable Lord Governor, right worshipful & grave Fathers) I suppose there is none that would not willingly pardon my dolour and grief so justly conceived. For why, we have lost, as you see, the most grave Divine▪ D. Andrew Hyperius. We have all foregone a most worthy companion, many are deprived of a most excellent Schoolmaster: But I, for my part, have lost not only a companion & schoolmaster, but also a most sweet and comfortable kinsman: who was first unto me the author and beginner of my study in Divinity, who become always afterward a helper and furtherer in it: whom I used as a councillor in all my affairs and dealings, without whose counsel and advice I attempted nothing privately at home, nothing publicly in the school: with whom I was accustomed to confer my studies, by reason (as ye know) of the domestical acquaintance and familiarity betwixt us. Such a man, such a companion, such a master, such a friend, such a kinsman have I lost. Therefore amidst the public and common mourning and lamentation of all good men, there is also happened unto me a private and peculiar cause of sorrowing. For neither can I now look upon mine Aunt bereft of a most excellent husband, nor upon my Cousyns deprived of a most worthy parent, in the midst of their so great heaviness & grief, without the sheadding of my tears. But yet as for this my private sorrow, either time might mitigate it: or the consideration of our common mortality might assuage it: if so be a greater, that is to say, an universal and public calamity increased not our heaviness; which through the death of this most excellent man is come not only to our school, and to the Churches of Hassia, but also to all Germany, and even to all the nations in Christendom besides. For why, believe me, we have not lost an obscure person, we have not lost a common or country Divine: but we have lost even the light of our School, we have lost even the chief and principal Divine of our Churches: whose matches our Country of Germany hath sew living at this day, but his betters at any time whither ever it had any in matters of Divinity I can not tell. Which thing both procureth unto me most woeful heaviness: and this also causeth no less grief, that many there be (the more is the pity) men no doubt wicked and ungodly, that neither see nor understand what a great treasure we have lost: but as those that are altogether without sense or feeling, suppose the often deaths of so famous and worthy men to belong nothing at all unto them. Which truly, whether they be so pronlyke and flyntie that they can nothing be moved with the common calamities of Churches and Schools, or whither they be so foolish and brainsick that they perceive not what inconvenience happeneth by the death of so worthy personages: they seem unto me rather worthy to be hissed at than to be winked at without controlment. But let us be wail the death of our Hyperius, & not suffer ourselves to become wickedly unkind to him for so great benefits of his. And yet truly as for me both my incredible sorrow, and also the slenderness of my manner of speech might seem worthily to excuse me from this function of speaking: if as well the greatness of this man's benefits bestowed upon me, as also the consideration of our College of brethren did not exact and require these present tears of my Oration. I will endeavour therefore somewhat to resist my grief: and whose eyes dying I closed with many tears, to him also, if it be possible, will I perform this duty without tears. I will then by your patience (most learned fathers) speak first of the life and death of Doctor Andrew Hyperius, and next of the cause and manner of our heaviness and mourning: which two parts of my Oration, after I have once accomplished, I will so make an end. In the mean time I beseech you, as you have always loved our Hyperius for his notable learning and godliness of life, so give your diligent attendance. Andrew Gererdus Hyperius, was borne at Hypiris, a notable town of Flanders. It was the year of our Lord by computation 1911. in which year, the xuj. day of may, immediately after two of the clock at night, he was delivered into the world 〈◊〉 He had a Father of the same name Andrew Gererde, a famous Lawyer among them at Hyperis: his mother's name was Katherine Coets, descended of the noble family of a house in gaunt. The parents forthwith delivered their child in the year of his age 11, after he had now already indifferently tasted the rules & principles of Grammar, to one james Papa, a noble Poet of that time, to be further traded in learning: who then taught a School in Vastine besides the river Lisander. In whose School also the child heard john Sepanus, a man, as he was then counted exactly learned, and not unskilful in the Greek and Hebrew tongues. After in the year of his age 13. he passed the borders of Flanders, that together with good letters he might learn also the French tongue: where in the Schools he heard teaching, john Lacteus, from whose mouth were said to flow most sweet phrases of speech like unto milk. The year following he was sent to Tornaye, where a School of three tongues was looked for to be opened, the governor whereof was Nicholas Buscoducensis. But when the School was planted and should have been opened, he without any longer tarriance returned into his Country. The father coveted by all means that this his son, as in good letters, so should he instructed in good manners. Therefore when he had no fancy to sand him to Louayne, because he saw the youth there to be corrupted with over much liberty: neither could be also conveniently sand him to Parise, where he (the father himself) had lived a young man certain years, by reason of hot and continual wars that then were abroach between the Emperor Charles the fift, and Francies the French king: he was constrained for a time to keep his son at home, where he occupied himself in writing out of Acts, as they call them, with his father's clerk. And truly there wanted very little, but that he had even then taken his leave of the study of good letters, wherein he was now meetly well profited: when in the mean time his father, whom he loved very dearly, the xii. day of june, Anno. 1525; departed out of this life● who lying on his death bed had given to his mother very strait charge of this thing especially, that assoon as the said wars were broken up, she should send her son Andrew to Parise, there to prosecute his learning and study. Truce therefore being taken between the Emperor Charles and king Francis, Hyperius went first to Parise, in the year of our Lord 1528. the day before the kalends of Augusto. He was commended by letters to Anthony Helhuck of Vastine, who was at that time a Senator of the Parliament, and to john of Campis Curtesian, a public professor of Divinity: to the one that in the time of war, if need were, he should have his necessary charges borne: to the other, that he might be seen too as touching the order of his studies. Hyperius therefore first kept a good space in this man's house, while he learned the rules and precepts of Logic in the College Caluiacum. Then the year next following after he was come to Parise, he grew into great familiarity with joachime Ringelberge, a man notably well learned, who in this College Caluiacum taught at that time both briefly and learnedly divers and sundry things. But in the third year, he began now privately to instruct others in the principles of Logic and Rhetoric, when in the mean time he himself become a bearer of the books of Aristotle's Physics, that according to the custom of the Scoles, he might with the residue of his companions, attain to the degree of Master of Art. Which three years being ended, he returned into his Country, that he might both salute his friends, and also learn whither there were any patrimony left him or no. Whereupon the year following (which was the thousand five hundred and two and thirty) when he perceived a sufficient patrimony to be still remaining unto him for the longer continuance of his studies, he gate him again to Parise, of purpose now to bestow his time in the exercise of graver studies. He than first of all began to apply his mind to the study of Divinity, of which faculty at that time the exercises were most famous in the Scole of Parise. He resorted therefore diligently to the Scoles of Divines: sometimes also he would hear certain Lectures in the Decrees, out of which the Divines then more used to prove their assertions, than out of the holy Scriptures. Moreover he would now and then, for recreations sake, enter into the Scoles of the Physicians, forasmuch as he was always eue● (as a man would say) by nature very much delighted with the study of Physic. In the mean season he forgot not to hear diligently the professors of the tongues, especially Cleonarde, Sturmius, Latomus: & taught himself privately, chiefly Frenchmen, and Spaniards. But about that time he was greatly desirous to travail other Countries and provinces of France; both to the intent he might more exactly learn the French tongue, and also more thoroughly be acquainted with the manners and conditions of all that nation. Therefore every year, especially in the months of january, February, and March, wherein for the most part public Lectures in the Schools were intermitted, or at lest wise more negligently handled: he, adjoining to Himself trusty friends, and such as were desirous of learning, travailed into other provinces, and visited the famous universities. And so within three years space, for the time of those months, I spoke off, he surveyed almost all France over, and a good part of italy, that especially by name which lieth between the Alpes and Bononye. Afterwards he came again into his Country, in the year .1535. but from thence he went forthwith to Louayne, whither he had caused before his Library to be transported out of France. Much about the same time, for the satisfaction of his mind, he travailed well near over all the lower germany, to wit, Gelderland, Phryseland, Traiect, Holland, Seland. Thence next in the year of our Lord 1537, and of his age 26, he purposed with himself to go visit the higher germany: to the intent he might see the more famous Schools in it, and the learned men in them. He visited therefore the same year Colen, Marpurge, Erford, Lipsia, Witenberge. From thence that self same year returning into his Country, about the end of the month of August, he was persuaded by th'advice and entreaty of his friends, to determine with himself to take upon him now in some place the charge and office of teaching: to the intent, that having now spent away his stock in the Scholes & in travailing of Countries, he might pass his time more quietly at home with his friends. And verily his frinedes, unbeknowing unto him, had procured already a Grant or Charter from the Bishop of Rome, wherein were granted to Hyperius yearly out of a certain Abbay large & liberal revenues. Only this thing remained, that the assent and agreement of john Carondilet Chancellor to the Emperor and Archebishp of Panorman, was in this behalf to be obtained. But it came to pass (no doubt) by god's providence, that not only no grant could be had from him; but also there was likely to proceed from him great and imminent danger. For Hyperius was accused to the said Archbishop by those the such for the same living that be stood for, that he had been in high Germany: which thing at that time was counted not only odious for the hatred that was borne to pure religion, but also a matter very full of hazard and peril. Hyperius therefore, lest having now consumed his patrimony he should become a burden to his friends, began again by the advice of certain godly and learned men, to bend his mind to the further travailing of Countries. And even then had he conceived some desire to go into italy, and the rather because he had now already meetly well before travailed over France and Germanye: but when the wars began again to wax hot between the Emperor and the French king, and all passages by that means become very dangerous, being shut out from italy, he sailed into Britain, where he might by letters more easily be certified from his friends; if at any time any better hope of preferment shined forth in his Country. And like as in other nations, so also in Britain he laboured to knew those men especially whose names by learning were become any thing famous. By which occasion he chanced to light unpon Charles Montioye a noble baron of England, whom the great Erasmus of Roterodam both most amply and often commendeth in his writings. He having very friendly conferred with Hyperius of many and sundry matters, when he perceived his towardness, first offering unto him a large and liberal stipend, brought him home to his house: whereby the space of four years & somewhat more Hyperius lived to his great likement & contentation, & conferred with the Lord Montioy touching studies of good letters. The year therefore of our Lord 1540 in the month of july, he at the charges of Montioye visited the university of Cambridge. The same year was beheaded Thomas Cromwell, as well because he had been the Author of the marriage of Anne of Cleve, as also for that he was suspected to be of the sincerer religion. About the same time also was burnt for the profession of the purer religion Robert Barnes with certain other. Yea and some were put to death, because they would not allow that the king of England should be called the supreme head of the Church of England next under Christ. Further there were set forth certain perilous Edicts against strangers. Which news moved Hyperius to bethink himself of his return into germany. But before he departed out of England, he visited also the year following in the month of February, the ancient university of Oxford. From thence he came to London in the month of may, and having set his matters at a stay, took his leave of the Lord Montioye, who laboured exceedingly to have kept Hyperius still with him. Wherefore the xii. day of the same month he arrived at Antuerpe: from whence conveying himself into his Country, he reposed himself certain days with his friends. But the fame of the Common weal & School of Strausburgh, & especially the renown of Bucer, enforced Hyperius to travail also that part of the higher germany. Therefore when he was about to set forth towards Strasborough in the way as he went, he came hither to Marpurge, whilst his carriage and books were brought by the Carrier's to Franckforde. For he knew right well, that he might both live better cheap with us whilst he tarried for his books, than in any other place of the rhine: and also hoped, that he should here easily obtain to the famous and learned men, that taught at Strasborough, letters of commendation: and that especially from the friendly & kindeharted man Master Gerardus Noviomagus, who had both known Hyperius before time, & also lived himself for a ●●ace at Strasborough. This was the occasion of Hyperius coming to this School of Marpurge: to the which he came, the xv. day of june, Anno 1●4●, and in the full 30 year of his age. The coming of Hyperius was most acceptable to Master Noviomagus: who began very diligently to entreat with Hyperius, that he should here purpose to remain, putting him in sure and certain hope both of a place to teach in, and also of liberal entertainment. Therefore when john Ficinus, Chancellor to our most noble prince, a man for his notable virtue worthy of eternal memory, was returned from the Commission or parliament of Rentzburgh: Noviomagus laboured with him as touching Hyperius. Noviomagus affirmed, that since the meeting was at Henaulde, Anno 40▪ where he being sent from our prince was present, he could never have his health: neither was he able to endure those pains in teaching, which before he had suffered. And therefore required, that Hyperius might be appointed in his room: who, for somuch as he through his infirmity was not of power sufficient, might take upon him to read. Ficinus misliked not the good counsel of Noviomagus: but incontinently calleth Hyperius unto him, exhorteth him to abide still at Marpurge, and to show forth some token and trial of his learning. For it would come to pass, that in case he gave forth any notable testimony of his learning, an honest stripend should be appointed him for his pains. Hyperius being with these & other such like reasons persuaded, abode still at Marpurge, within a small time after dieth master Noviomagus, the x. of januarie in the year following, in whose place next by th'authority of the masters of the profission succeeded Hyperius: and, look what Epistles of S. Paul Noviomagus had used before to interpret, the same began he also to expound. And when he had by the space of two years and more, single as he was, travailed in this trade and function of teaching, he resolved with himself to marry: for somuch as he suppose that 〈◊〉 could not conveniently p●sse his days without a wife, and the rather because he was not greatly sound as touching bodily health. He took to wise therefore in the year, 1544. the xxvii. day of Februarye, Katherine Orthia, Daughter of Lodowick Orthius sometimes Treasurer of Marpurge: whom john Happelius an honest Citizen had left a widow with two children. Of this his wife, whom he always loved most dearly, he begat six sons and sour daughters: whereof only two sons and three daughters do still remain alive. But how and in what order he hath now by the space of these xxii. years behaved himself amongst us as well in teaching publicly the holy Scriptures, as also privately the liberal Sciences, we have now next of all to consider. In which office and function of teaching there seem unto me these four things chiefly to be required. First, a singular learning, joined with much reading and experience of things: next, a substantial power and faculty of teaching: then, fidelity and diligence: and last of all, gravity and constancy of life and conversation. And that learning is required in a Teacher, and the use of many things, there is no man that doubteth. For who is he that ever could well be taught, and reap any fruit of learning, of an unlearned man? No more truly can a man perceive any thing that good is, of one that is unlearned, than of a stone he can learn to fly. But as learning is very requisite and necessary: so it is in no wise alone sufficient for a man that is occupied in the Scoles, unless the power also of teaching be joined with it. Thou mayst find many men very well learned, and cunning in the knowledge of things: which nevertheless, forsomuch as they are destitute of this power in teaching, yield no fruit at all neither to Schools nor Churches. Whereupon the Apostle also requireth such a one to be the Bishop of a Church, as is Didacticos: that is to say, endued with the gift and faculty of teaching. Neither must fidelity and diligence be sundered from these twain, which if it be absent, neither then also will any fruit redound to the hearers, though the man be otherwise both learned and eloquent. And in him especially that will profess the holy Scriptures, is this faithfulness (which we speak off) of necessity required. Whereupon likewise Thapostle to the Corinthians, as touching the ministers of the word speaketh in this wise: Let a man so esteem of us, as of the ministers of Christ, and disposers of the mysteries of God: among whom, 1. Cor. 4.1. ●. this especially is required, that they be found faithful. But no less necessary also is this last point, namely that to doctrine and erudition the life and manners may be agreeable. A fowl shame it is For him that doth teach, When the thing he finds fault with Against himself doth preach. And our beloved Paul requireth a Bishop to be unreprovable, 1. Timo. ●. 2.3. not stubborn, not wrathful, not given to wine, no fighter, not given to filthy lucre: but a keeper of hospitality, a lover of virtue, modest, upright, holy, sober. For what do those Teacher's profit their hearers, that do pluck down by their naughty living, that which they builded up by their well teaching? that by their lives & daily manners show themselves to dislike greatly of those things, which they prescribe unto others to be followed? With what (I will not say) authority, but with what face can the teacher reprove vices in the School, as drunkenness, riotousness, covetousness, incontinency, & such like: which is himself (I will not say) often times drink, but always drunk? not only given to riot, but also lives so wickedly in all superfluity, that he supposeth god's majesty to be of no power at all? which is so covetous, that of every filthy occasion he gapeth after unsatiable gain? who finally hath so wallowed in scurrility and uncleanness all his life long, that he doubteth also whither he may accounted these heinous sins and enormities for sins and vices or no? All the pointed therefore, which we have spoken off, are required in a Teacher: which if we shall diligently consider, in what measure they have been in this our Hyperius, we shall found to have been very great. And first verily, as touching the singular learning of this man what shall I say? I may speak the more freely, most excellent fathers, of the dead: forsomuch as I shall not now seem to flatter him being dead, that I never fawned upon being alive. Great was the knowledge that this man had of the tongues, more great of the liberal arts and of philosophy, but of the holy Scriptures and Ecclesiastical histories and of all the old and ancient Church most great of all. That which I speak, to be true, you yourselves know, most learned fathers, and can very well testify: who have heard him publicly teaching, who have heard him disputing with great commendation, who have heard him familiarly talking with his friends. Many other witnesses there be throughout all germany, and other nations, men famously learned, which either resorted to his Scoles, or other wise were more familiarly acquainted with him. His books are witnesses that he wrote and published, which are of great learned men esteemed and read among the works of the best learned writers: as those short Scolies upon the Epistle to the Romans: as, the two books Of framing of Divine Sermons: as, the four books touching a Divine: as, the two books Of reading and daily meditation of the holy Scriptures: as, that catechism or Short Instruction which he last put forth. Many other books of his are witnesses also, penned and written by him with great labours and watchings, which we are sorry could not of him be overseen and recognised: that so, which would have turned to the great profit of all studious Divines, they might have come abroad. For he had written as well in philosophy, some things: as, Touching the order of Study, Of Logic, Rhetoric, Arithmetic, Geometry, Cosmography, The Science perspective: some things of Astronomy, and likewise of Natural causes, and Scolies to the ten books of Aristotle's Ethics: as also in Divinity many notable matters: as, touching The not forsaking of the studies of holy Scripture, three books: Of Divine places, four books: Observations of places upon those parcels of the Gospels, which are usually read in Churches every Sunday, Again, Of the life and manners of students: Of public liberality towards the poor: Of ecclesiastical Schools: Of the marriage of Ministers of the Church, How a man aught to prove himself: Of the providence of God, Moreover, upon all the Epistles of Saint Paul certain peculiar forms of speaking: and the Method of Divinity, of which having appointed six books, he had not yet finished three. He had begun likewise to writ 12. books entitled of scholastical vacations, & as touching the Ordering of the Church 6. books. Which books, if he himself might have corrected & fully accomplished: then should have appeared sufficiently out of them his divine wit, them should have shined forth sufficiently his notable learning, them would have been seen sufficiently his wonderful knowledge of the ancient histories of the Church, them would have been apparent sufficiently his grounded practice & experience of manifold things, together with his deep & excellent wisdom. But even out of those notwithstanding which he hath already put forth, may all these things also be sufficiently perceived, though I should hold my peace. We have marveled forsooth often times, whensoever any thing was propounded in familiar talk as touching Ecclesiastical matters, to hear that he had always in a readiness out of ancient histories some thing that made for the matter in question, & how he did so promptly illustrate & determine the same. But there was no less power in the man of teaching and arguing, then there was furniture of learning and erudition. With what force and facility be taught, the self same can testify, that are witnesses before of his other gifts: what dexterity in disputing, what sharpness of wit he always used, his bearers do remember. He would not (as many are wont to do) dally and scoff at the arguments proposed: neither handled he the matter with clamours and outcries, whereby no profit could redound to the hearers: but he so openly and gravely discussed all things, that the diligent hearers might receive thereby most ample fruit. And in this his manner as well of teaching as of reasoning, he was always from time to time of so great modesty, and of so great constancy: that neither would he unadvisedly move idle questions, neither altar or interrupt the order of teaching that he had once with judgement taken in hand. As touching which thing, you remember I am sure, right learned Master Chunrade Matthew, my very worshipful kinsman, what he said the self same day he let his life, either of us both you and I being present with him. I, sayeth he, have always been careful of this in the School, that I might propound profitable doctrine to my hearers, and avoid idle and superfluous questions: I have taken diligent heed, least I should give any occasion of contentions, and have evermore retained one uniform order of teaching: and so long as I live, will retain. These in a manner were his words: which when we had heard not without tears, we affirmed that we were witnesses of that matter: and how that we likewise had always hitherto kept the fame order of teaching, and would keep also hereafter. But as touching that which pertaineth to his fidelity and diligence, in the office of teaching, there is no cause why I should say much. I appeal to the self same to testify of his diligence that were witnesses even now of his learning and ability in teaching. This is certain, he was ravished with so great zeal and fervency in promoting the studies of holy Scriptures, that over and besides the labours the were enjoined him, he would also often times ●hoose to himself vacant hours, wherein he might teach something extraordinarily. He diligently procured and set forward the exercises of disputations and declamations, wherein as he alone by the space of certain years was always with great travail the chief: so afterward when other of us also his companions kept our course in the order, he was both willingly and commonly present. As for the form & manner of preaching in the School, with what great labour, I pray you, with what great painfulness did he order it? He prescribed common places, which he thought most needful to be handled: he corrected the Sermons written by Students, before they were recited: he heard also them that were appointed to preach, before they should openly come into the Church: to the intent that if any thing were amiss either in their voice, or in their gestures, that also might be amended. He praised those, that had well behaved themselves in these exercises: he reproved and pricked forward the negligent and slothful unto diligence. He had adjoined to these kinds of exercises, besides an Examining in matters of Divinity, which he appointed once commonly in two years, a certain order also of Divine Consultation: where some question being propofided either of Doctrine, or of rites and matters Ecclesiastical, he would bid every one in order to put forth his opinion in a full & continued form of speaking: to the intent that so by divers & sundry sentences on either side given, it might be perceived out of many what was true, & what false, what made for the purpose, and what might be said against it. All which labours be so willingly took upon him, that having also no reward appointed for his pains, he nevertheless most diligently prosecuted the same. I omit his private studies, of which I will now say nothing more, then that which I may truly avouch: namely, that he was never at home alone, but that he either wrote something, or read something, or meditated something: so far forth that be seemed unto me even to weaken and debilitate the strength of his body, and even to consume himself with over great studies and labours. There was in him besides all these things, a most diligent meditation touching the reforming of Churches, wherein he was occupied day and night. For he coveted greatly to revoke the people of our Nation to the pattern of the primitive Church: he coveted to remove many trifles, which being derived from the Papa●ye do still remain with us, and to reduce the simplicity of the old fathers in the practice of religion: he coveted to restore the Ecclesiastical discipline, sore d●●ayed to the great loss● and detriment of Churches. In which his holy purpose how farforth he travailed, and how great fruit he ministered unto all Churches, we shall then understand, when as, he being now dead & gone, these meditations (of which also we have given some ynckeling before) although unperfect, shall come into light. Concerning which things much more might of one be said, and that with great commendation, but that I hasten to the other parts of my Oration. In praising therefore the life and manners of this most famous and excellent man, there is no cause why I should much stand, especially before you and in your presence. He was sufficiently known unto you all, even strangers also knew sufficiently the state of his life. In diet and apparel he was always most temperate, in feasting most sober, in talk and dealing most friendly and just. As he detested from his heart those unsatiable quaffinges and uncomely speeches commonly practised of our Countrymen at the time of their bancquetinges: so again would he now & then be willingly present at the moderate feasts and pleasant meetings of his friends. Thus, he neither allowed of the things that were unseemly: nor disallowed of the things that might be granted to the honest recreation of the mind. To be short, he so behaved himself in all places and toward all men, that his manner seemed not only pleasant to the learned, but also most sweet and delectable to the rude and ignorant. By reason whereof, how dear he was not only to our Scole, but also to the whole city, the manifold tears of all sorts of people which your eyes have seen shed at the solemnity of his burial, do sufficiently declare. But when as by the space of 22. years, and odd months, he had in such order as we have said, behaved himself: as he was a man of no great health, so when he had laboured certain weeks before with continual rheums and coughs, the xxiii. day of january he began to wax sore sick and to keep his bed. He complained most chiefly of the pains of his head, breast and sides: and now and then all his members so burned, that they seemed to be shaken with a certain quivering or trembling ague. And verily all that week, when as yet we did not despair of his life, he talked & conferred many things both with others, & also especially with me who was of ever present with him, as touching matters pertaining to the Scole, as touching Divine studies, as touching the reformation of Churches. He said amongst other things, that there should order be taken, if he lived, for the pertition of certain labours betwixt us, especially those of ordering of Sermons: which for because he had hitherto sustained alone, he thought that he had lost his health. Now the 30. day of januarie which was the lords day, when the lords supper was celebrated in the sacred assembly, he desired that the holy bread and cup might, after the custom of the ancient church, be brought also unto him. Of which after that he with his family had tasted, he grew now more sicker than before. And then the day following, he began diligently to give in charge to his wife, what he would have done after his death: and to command his children that they should behave themselves both towards God and their mother godlily, and towards all other uprightly and honestly. Amongst the rest, when a little boy of his, of three years old, stood by his beds side: Learn, saith he, my child, the commandments of the Lord, and he shall take care of thee. After much talk had, he entreated diligently with those that for duties sake came to visit him, as touching the profession of his faith, and the constancy of that doctrine which he had taught. And truly the very first day of February, wherein also he departed, all his talk was altogether in this, that he might testify unto those whom he saw present: that he remained evento the last gasp constant and inflexible in that profession of faith & doctrine, which he so many years had professed in the Scole. As touching which point I might now make a further discourse, most excellent fathers, but that the tears for remembrance of these things break forth from mine eyes. About the evening of the same day, when he had once again spoken some things touching the constantcy of his faith and persevaraunce therein: he began to take his leave of us, and even to labour for life. Yet knew he still every man, and being required would make answer with broken words and dying speeches: till after 8. of the clock at night, when it was about half an hour to 9 he gave up his spirit unto God: having not as yet fully finished the 53. year of his age. You have the history of the life & death of the most grave and reverend Divine D. Andrew Hyperius: which, as I could, I have both briefly and simply declared unto you. I come now to our mourning & heaviness, right worshipful fathers: which as it is wonderful great and incredible, so can it not be lawful and just, unless we were moved with most weighty causes to the most: bitter sense and sorrow of our minds. Men are wont for two causes especially to mourn at Funerals. First, forsomuch as they suppose them to be evil dealt withal, whom they bewail being dead. Secondly for because they recount with themselves what great incommodities do redound by their death, either privately to themselves or publicly to the common wealth. The former cause taketh no place in our heaviness: the later ministereth unto us sadness most sorrowful. For we are not either entangeled with that error that we should suppose the mind to be extinguished together with the body: Or we are not so ungodly, as to doubt of the eternal felicity, which after this life all that have lived with faith and a good conscience shall enjoy. Nay verily we are resolved by a most certain and just persuasion, that our dear Hyperius, as he always lived a godly and holy life, so hath he now the full fruition of the most sweet and comfortable presence of God's majesty, the company and fellowship of Angels, and the society of holy and blessed men. Neither truly do we suppose that there was in him either any such likement or love of this life, as that we should think him to die with desire of a longer life. He saw well enough, with what great cares this miserable life was replenished: he knew well enough, that so long as we continue in this tabernacle, we are wanderers from the Lord: he was not ignorant that the godly being loosed from the bond of this flesh, do go unto the Lord. Wherefore, albeit he was in such wise conversant in huge and mighty labours, that he was not in the mean time greatly grieved with the tediousness of this life: yet notwithstanding was he carried continally with a longing desire of the immortal and everlasting life. He was accustomed, oftentimes in the Scole, oftentimes in familiar talk to commemorate unto v● & as a man would say, to say before our eyes, that wonderful garboil that was in these days abroach throughout the whole world: & to prognesticate in opinion, that there was yet a most lamentable confusion as well of religion as also of Empires and kingdoms shortly to follow. His conjectures he gathered not out of the constellations of the stars, as they call them: but out and from the consideration of the things themselves, which were open and apparent in the sight of all men. He said that kingdoms and Empires were never so ill established in the time of our ancestors, as they were now for the most part. For some were holden of Children: some were governed by Women: other some ruled by young men, which were newly come to take upon them the charge of the Common wealth. He affirmed that there were in deed some Princes remaining in government, but very few, both grave in years, and also expert in the use of things, which did as it were still every way sustain with their shoulders the whole weight and burden of the Empire. He remembered the Scoles scattered and torn in sunder throughout all Europe, either by civil wars, or by the woeful persecution of the Godly, or by the death & decay of famous and worthy Teachers. He showed the state of our Churches, how miserably they were afflicted, as well for that they were béereft of their notable Pastors & Doctors, whose like were not to be found to succeed them: as also because they were vexed with strange and lamentable discords: and further that such were the times now and manners of men, that it seemed that almighty God very shortly, being provoked with our manifold enormities, would take away his kingdom from us, & give it unto others, that should bring forth more worthy fruits. These things did he use as well, at other times often to recount, & to wish of God that he might first be taken out of this life before he should fall into that perturbation & confusion of all things, which he in mind foresaw: as also immediately after the first time when he began to keep his bed, he said thus unto me suspecting nothing as yet as touching his death: There is nothing, quoth he, that may delight me any more in this present life. Therefore I will most willingly, whensoever it shall please the Lord, give over the same, that I may go unto Christ. Wherefore like as he wished not for any longer life: so, whither we have an eye to that which he here left behind him, or consider what he hath obtained after his death: who would not think that he is both very well provided for, and also in happy and blessed estate? He hath escaped the troubles and calamities of this wretched life: he enjoyeth now perpetual and never changing delights with Christ. He hath put off that body of his, subject to corruption: He looketh now to put on a body immortal & incorruptible. He hath forsaken these Scoles of ours: he is admitted into the Scole of heaven. Whom here he saw as it were in a glass by a dark speaking: him now he beholdeth face to face. The crown of glory that never shall decay, which he always in the whole course of his studies and labours travailed unto: is now given unto him of the Lord, wherein he triumpheth and rejoiceth. Wherefore we are not stricken into this plight and heaviness, for that or as though we thought him to be lost or in evil case: but for because we ponder in our minds, what great damage and detriment we have both privately and publicly sustained by his death. Neither truly is our private discommodity voyde of sorrowing in this case. For if I should say, that I were nothing moved with the death of my most excellent kinsman, nothing touched with the heavy cheer of mine Aunt, nothing grieved with the doleful distress of my Cousins: how rightly I should do it, I leave it to the stern● Philosophers surnamed Astorgoi to consider off: but certes (if I so said) I should lie. Those things do move me, and greatly disquiet me: which nevertheless I will not go about to amplify in speaking, lest I should seem to increase mine own sorrow. What if I should bewail with tears the death of him that was only my Schoolmaster? there is no man I suppose of sound iudgdement that would find fault with my so doing: but would rather judge me to do the duty of a kind and thankful Scholar. For it can hardly come to pass, but that we shall be heartily grieved for those that have deserved well of us, when they are taken from us. Who then can marvel, as this our private dolour & distress though it be bitter & incredible? which nevertheless, if our school could any way be comforted, might easily be assuaged & diminished. But when I apply hereunto the thoughts and cogitations of my mind, then becometh our grief much more grievous, yea and such as can scarcely admit any consolation. For what it is, most reverend fathers (to the intent that what Cicero said of his Common wealth, the same also I may speak of our Scole) what is it, I say, that can possibly comfort me in so great darkness and ruins of our Scole? So great is the loss and decay of all things, and the recovery of them past hoping for. For we have lost a most famous Doctor, a singular Ornament of the Divine faculty, the sovereign star and light of our whole Scole and Congregation: neither do we see in the mean time, who may succeed with the like fruit of our studies so worthy a man, so grave a Divine, so learned and modest a Teacher. Saint Ambrose at the Funeral solemnite of the Emperor Theodosius, to the intent he might put the common wealth in good hope of successors said thus: Therefore, so worthy an Emperor is departed from us, but he is not altogether departed from us: for he hath left unto us his children, in whom we aught to acknowledge him, and in whom we both see him and feel him. Ambrose might well and truly say this, of Honorius and Arcadius. But I for my part, what hope of a successor can I put you in? That is of so great fidelity, of so great diligence, of so great modesty, as was our Hyperius always in teaching the holy Scriptures? Which things I would ye should take to be so spoken of me, not as though I altogether despaired of our studies (for albeit thy be vehemently, shaken by the death of this man, yet God our almighty father will at his good pleasure prospero and provide for them) but that, as of Elia the prophet taken up into heaven Elisha his Scholar cried out, Abi Abi rakcab Israel ●pharasain: that is to say, My Father, my father, the chariot of Israel and the horsemen thereof: so we also may not without good cause complain of our master Hyperius, thus taken from us. Although in very deed, when I weigh more deeply the whole matter with myself, most worthy Senators, I scarcely see what spark of hope (to be accounted off) is left, not only to us, but also to all germany. Pure religion was in the time of our fathers sore oppressed through the tyranny of the Bishops: none otherwise then was a great while ago the Common wealth of the hebrews thorough the violence and oppressions of the bordering Nations. As the Lord in old time had mercy upon the hebrews, so hath he had now also compassion upon us, that like as then he stirred up valiant capitains and godly judges, that did set the people in their former liberty: so now in these days had be raised up many notable Doctors, that might and did restore religion to hi● former purity, and deliver us from that pontifical tyranny. Which either Captains, or Doctors of the Church, seeing the Lord doth now by little and little call away to himself, as in the years past Luther, Bucer, Melanchthon, and many other: and in these last xv. months Martyr, Musculus, & our Hyperius: we are truly to be afraid, lest these so many and great lights of the church being extinct, considering that very few men or none remain of like dignity, of like learning and experience, there succeed other, which not (as the former) will defend and maintain our liberty restored, but will hamper us again in ● new servitude and bondage. Yea verily when as those Capytaines being taken away, every man may seem to do and say what he list: it is greatly to be feared, lest for our offences, all our religion be again enwrapped in most ugsom darkness, and so utterly obscured and defaced. For undoubtedly as for the light of the truth, which after those doleful times of darkness, wherein our forefathers were entangled, by the great benefit of God hath shined unto us: our people can now in these days so ill away with all, that they do not only openly and manifestly contemn the clear light, but even covet also most greedily to return back again to their former darkness, as it were to the flesh pots of Egypt. Furthermore what the life of our Countrymen is, what the manners of them are that glory of the profession of pure religion, we see. I speak not only of the common people, & basest sort of men: but I speak of those, whom we all have in admiration, whom we reverence, whom we praise and highly esteem off. So great is the contempt of religion amongst a great number, so great the neglecting of godliness, so great the suppression of virtue: that they may well seem to be no Christians at all, but very salvage and barbarous people. Which things seeing they are true, there is no man verily, that can imagine this our dread and fear to be vainly or without cause conceived. God winketh for a time at our sins and enormities, as he is a long suffering GOD, and slow to wrath: But nevertheless when he seeth there is no hope left of amendment of life, and that our sins do proclaim now even open war against heaven itself: then suddenly provoked to anger, he prepareth himself to take vengeance. Which when he intendeth to do, he oftentimes taketh good men from us, lest they should the good with the bad, the godly with the ungodly be enwrapped together in these plagues. But now I may seem peraduentunre to give an over unlucky guess as touching the state of our Schools and Churches: wherefore then do I not rather turn my talk unto you, most grave and prudent fathers? Whom I pray and beseech most heartily, that you would every one of you, so far forth as ye are able, bend all your travail and dilignce to the maintenance and preservation of godly studies. And you especially I call upon, most excellent Companions: thee, I say most reverend Rector Lonicerus, thee most vigilant pastor Rodingus, and you all furthermore that teach the holy Scriptures either in the School with us, or in the Church: hereunto I beseech you bend all your co●itations, and all your endeavours, namely that our sacred and divine studies may prospero and flourish. Proceed to teach, as you do, diligently and faithfully: study for the maintenance of peace and tranquillity. Let us propound unto our hearers not idle questions as touching vain and frivolous matters: but (as our Hyperius always did) those principles most chiefly of the doctrine of religion, which shall be necessary to the conservation of the purity of faith, and most profitable to the information of life and manners. Let us have no dealing w●th unlucky contentions, whereby we see now some Schools to be most grievously battered and shaken. Let this our School rest (as by God's grace it hath already many years rested) from importunate strivings and brablementes. Let us follow alonely in teaching the chief points of religion the holy Scripturesithe writings, I mean, of the Prophets and Apostles. Let no man's authority so prevail with us, let no Counsel be of such credit, no patched writing of such force: that we should departed so much as a hears breadth either from the authority of the Scripture, or from the phrase of Thapostles, or from the forms of speaking used by the holy GHOST himself. These marks let us prescribe unto ourselves as it were to aim at: Let us keep us with in the compass of these bounds. For so, yea so it will come to pass that we shall not be carried about hither & thither with the wind & vanity of every doctrine: but shall ramayne constant in our profession, and shall always from time to time keep a certain form of s●und doctrine. And you also most diligent hearers, you, I say, that are studious of the holy Scriptures, I do not only exhort, but also pray and beseech you, weigh with yourselves the state of Religion and the state of our Churches: consider what perils hang over our heads in these days by reason of the wickedness of our lives and manners: behold how many famous Doctors and notable lights of the Church our almighty father hath in a short space-taken from us. All the most excellent Teachers our heavenly father calleth out of this life by little and little home to himself: many other, neither so well learned neither such lovers of peace & concord, he leaveth still alive: which are not so careful as touching the safety and preservation of the Churches, as they be for their own private authority and gains: which seek not so much the peace left unto us of Christ, as they do their own praise and glory, though it be by fetting the lords Sanctuary on fire: and which, if thy were not bridled by th'authority of godly magistrates, would confound heaven and earth together. Consider I say, and seriously ponder all these things. Pray unto our heavenly father, that he would vouchsasafe to preserve his Church amongst us, that he would govern it and sanctify it by his holy Spirit: pray ye that in stead of this our Hyperius now taken from us, he would give unto us many godly Teachers, learned, peaceable, constant. For your parts also, give your diligent attendance unto the holy Scriptures, read them, study them, meditate upon them, learn out of them a certain form of Christian doctrine: and to this end alone apply all the force of your wits that many of you may come forth so furnished with knowledge and understanding, that you may one day he placed in the rooms of those notable Captains called forth of their stations to the Lord, to the great profit & commodity of the Church. And we all pray thee, O almighty Father, which in so short a space takest out of the unthankful world, so many famous Teachers, and leavest behind many troublers of the peace and enemies of the Church: raise up in the steads of these notable ministers of CHRIST, many other, which may teach and govern thy Church. Nourish and defend the studies of good men, which labour to this end, that they may serve thy Church. Furnish our minds, O father we beseech thee, with the love of true religion and virtue, that when thy son our Lord jesus Christ shall come at the last day to judgement, be may at the lest find some remnants of faith and sincerity amongst us. FINIS. ¶ Of framing of Divine Sermons, or popular interpretation of the Scriptures, the first Book. ¶ What the common and popular order of interpreting the Scriptures is: and how excellent a function they have that teach the people in the Church. Cap. I NO man doubteth but that there be two manner of ways of interpreting the scriptures used of skilful divines, I Two ways of interpreting the scriptures: and certain points proper to them both. the one Scholastical, peculiar to the schools, the other Popular pertaining to the people. That one is apt for the assembles of learned men and young students some deal profited in good letters: This other is altogether applied to instruct the confused multitude, wherein are very many rude, ignorant and unlearned. The first is exercised within the narrow compass of the Schools: The second taketh place in the large and spacious temples. The one strict and strait laced, savouring Philosophical solitariness and severity: The other stretched forth, frank and at liberty, yea and delightinge in the light and (as ye would say) in the court of Orators. In that are many things exacted after the rule of Logical brevity and simplicity: In this, Rhetorical bounty and furniture ministereth much grace and decency. A collation of the order of teaching in Schools & in Churches. Wherefore if a place out of the holy Scriptures be offered at any time to a teacher in the schools to be explained and interpreted, he, by and by sticketh wholly therein, as one shut up in a straight prison, vinfolde & enclosure, and not only discusseth diligently the things themselves in general and all the parts of them, but also in a manner every word and syllable, thinking it unlawful to omit any thing, or so much as a little to wrench aside. But he that instructe● the people, searcheth and selecteth out of an argument ●●●posed, some certain common places and such as he perceiveth above the residue, to be most congruent to the time, place, and persons, in discoursing whereof at large, he bestoweth his time, and to the intent the more large and ample a scope may be opened unto him, now and then he overskippeth some things in the text of the holy Scripture, or toucheth only each thing slightly by the way, & as it were minding some other matter. Again he that readeth in the School, heapeth together proofs and foundations with as great judgement and dexterity as he can, and coveteth to use those in especial in which he perceiveth most pith and strength to remain: But he that undertaketh to speak unto the people, is not so careful or anxious but scrapeth together arguments of all sorts, and armeth himself with probable reasons, even such as are heard commonly among the meaner sort of men, as he that directeth all things to the capacity of his common auditory. He that teacheth in the school wittingly & willingly neglecteth those things that pertain to the procuring of benevolence, to the moving of affections, moreover digressions, tedious descriptions, which the greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hypotyposes, amplifications, artificial elegancy of words, many and divers figures, to be short, all the furniture and ornaments of an oration, and affecteth not so much as to seem once studious of bountifulness in speaking, but as one astricted to that law, whereby the crier proclaimed in Areopagus to speak, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, without poem and affections, he is contented with a simple, yet pure and perspicious kind of speech: On the other side, he to whom it appertaineth to speak before the multitude, seeketh and provideth diligently with wonderful circumspection all the said stuff & furniture, so far forth as it availeth to teach, refel, exhort, reprove, 〈◊〉 of 〈◊〉 comfort, & of nothing maketh more account, then that he may draw and stir up the minds of his auditors ●nto what part he will, after the manner & quality of things 〈◊〉 ●ident. Neither were it hard to bring forth examples, in which the self fame arguments or themes out of the scriptures are handled one way after the manner of Scholastical interpretation, an other way, after the common or Popular. And surely out of the writings of the ancient fathers may be taken not a few, and those most learnedly explained and set forth. Popular. For after the Popular interpretation, all the Sermons for the most part of the prophets, and of Christ are expounded, and many also of the exhortations, corrections, & consolations of the apostle Paul: Furthermore those things that are read under the titles of Homilies, Sermons, or Orations in the holy fathers, Origen, Chrisostom, Basyl, Nazianzene, Augustine, Maximus, Leo, & (after these) Gregory, Beda, Bernard, and such like. Whereunto may be added the explanations of Augustine upon the Gospel of john, & some certain of the Psalms. Scholastical. But to Scholastical interpretation do appertain certain more grave and subtle disputations of S. Paul, namely, that touching man's justification, in his epistle to the Romans, (in which yet notwithstanding the apostle breaketh forth successively into exhortations and consolations peculiar to another kind of interpreting) and to the galatians, with some in the first to the Corinthyans': twain also in the Epistle to the hebrews, the one of the two natures in Christ, the other concerning the abrogation of the levitical priesthood, and the everlasting priesthood of Christ. To the same order may justly be ascribed all the commentaries of Saint jerom upon the prophets, of Saint Ambrose upon the Epistles of S. Paul, also the epistles and disputations of S. August. Bréefelye, whosoever is endued with any judgement at all, being furthered with those things that we have already touched, may easily discern to whether kind of interpretation, each sentence & treatise of divine matters aught to be referred. Transition. Howbeit since we have already spoken of Scolastical interpretation of the scriptures: when as we intreted of the order of divine study, so much as the matter then seemed to suffer & require: now it seemeth good to put forth some things more large (forsomuch as we have divers & sundry times 〈◊〉 earnestly moved by a number of men thereunto) concerning Popular interpretation, The proposition. or that is all one, of framing of divine sermons to the people. Which if they shall seem scarce absolute in learning, as truly I must needs confess them to be: Yet have we bestowed some travail and pains, at the lest that they should be apt and correspodent to the time present, & to the capacities of young beginners & such as be unskilful, whom we have taken in hand to instruct, which also our hope is we shall by some means obtain. Now my purpose is to divide this work into two books: The partition of this work. Whereof in the former I intend to declare and touch all those things that are common in general to all Sermons: In the later such things as be peculiar severally to every kind of sermon, and aught exactly to be noted and observed in the same. But in very good season even in the first entry (as ye would say) of this book, II The excellency of the Preachers office. shall we call to memory how excellent their function is, that declare unto the people the divine oracles. The prophet Malachy. Cap. 2. termeth him the teacheth in the Church, Of the name. the angel of the Lord of hosts. Which word sith it properly signifieth the office of him that bringeth the commandments of God unto men, each man's mind hearing the same, may forthwith of necessity, conceive some thing than man more high and excellent, and approaching more near to the heavenly nature. 1. Cor. 3. Moreover, the preachers are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of god himself as though God vouched safe to admit them as his fellows and companions in the work of building and establishing his church. Philipp. 2. For by like reason in a manner the apostle Paul termeth his friend Epaphroditus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Cor. 4. that is to say, fellow labourer or (as other list to turn it) companion and fellow Soldier. No less notable is it that the same Apostle affirmeth the faithful teachers to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, governors and stewards of the household and secret affairs of God. 〈◊〉 as it would be to reckon up the residue of the titles 〈…〉 ●●llations of like and greater dignity, as also the wise and sage sayings, examples, types and other ornaments wherewith the Preachers of the Gospel, above all that can be said, Of the dignity of the thing. are adorned and set forth. Yea and among all ecclesiastical functions, I suppose there is no man that either can or will deny this one to excel far away their rest. For it is evident that in it is placed the most excellent office of the whole ministry of the Gospel. For why, Christ departing from the earth, gave in charge to his disciples that before all things, they should stoutly apply● the office of teaching. Go (sayeth he) into the whole world, Marc. 16. and preach the Gospel to every creature. In which place the charge of teaching is preferred before Baptism or administration of the Sacraments: Like as also the hearing of the word aught of necessity to go before the confession of faith. Whereupon it cometh to pass also that the Apostle challengeth to himself, by his own right, the faculty of teaching, as the peculiar office of Thapp●stolike order, leaving to ' other all other kind of actions. 1. Cor. ●. Christ sent not me (sayeth he) to baptize, but that I should preach the Gospel. Neither is there any other more certain and sure mark, whereby the true Church may be discerned from the false, then by sound doctrine: Sigh even heretics also have the Sacraments in their meetings and conventicles, but as for sound doctrine they can in no wise boast or brag of. Finally if the service wherewith God is most chief delighted, be sought for, even this undoubtedly, consisteth also in the public denunciation of the Gospel. Whereupon the Apostle Paul again to the romans 1. doubted not to make his vaunt that he worshipped God in spirit and truth, by preaching the Gospel of jesus Christ. And in the 15. Chapter he professeth that grace was for this cause given him of God that he should be a minister of Christ jesus to the Gentiles, administering the Gospel of God to th'intent the oblation of the Gentiles might become acceptable, sanctified by the holy Ghost. For these considerations, the same Apostle both wisely and gravely pronounced, that all those that are desirous to aspire to this kind of life, do covet an honest calling: and again that all such as are duly occupied therein, aught of all men to be loved, and had in high estimation. He that coveteth the office of a bishop (sayeth he) desireth an honest work. And, The Elders that govern well, are worthy of double honour, those inespecyally that labour in the word and in teaching. For the Scripture sayeth: 1. Timoth. 5. Thou shalt not mosel the mouth of the Ox that treadeth out the Corne. And the workman is worthy of his hire. Last of all, what inestimable glory remaineth also after this life for the faithful teachers, the noble Prophet Daniel hath left in writing. Daniel. 12. They that teach others (sayeth he) shall shine as the brightness of the Firmament, and those that turn many unto righteousness, shall be as the Stars for ever and ever. Which words like as they may be an occasion to move them to diligence in their office, so again do they minister unto them incomparable solace in their labours and travails. And seeing the Prophet entreateth there most chiefly of those things that shall come to pass about the end of the world, those undoubtedly, whosoever they be, that in these days, and in this declining age of the world: do with all diligence and fidelity sustain the troubles of teaching in the Church, may worthily interpret the same prophetical Oracle to appertain unto themselves. ¶ With what things it behoveth him to be furnished, that taketh upon him the office of teaching in the Church. Cap. II Moreover, Three things needful in a Preacher: and what whosoever taketh upon him the excellent office of teaching the people in the church, aught to be furnished inespecially with three things: Learning, Purity of manners, and with a Spirit or power in teaching. For wittily is it said of Gregory Nazianzene in his Apology d● Fuga: I Learning. That it is the point of notorious mad men, to take upon them to teach others, before they themselves be sufficiently taught: For that were according to the proverb, Vltra crepidare, Vltera crepidare is a word taken proverbially, whwere a man will take upon him further than his knowledge will serve. and to meddle with divine matters to the peril of the soul. Those therefore that endeavour themselves to teach the people in sacred assemblies, have need of a double doctrine and understanding: The one of things divine, which they properly call divinity, comprised in the holy writings of the Prophets & Apostles: The other of things humane, in which we do not only accounted the arts called Liberal, and the parts of Philosophy commonly handled in the Schools, and likewise the tongues, but also civil discripline, and judgement of politic and ●econonicall affairs. And that verily is necessary to the Preacher to thin●ent he may sincerely inculke and repeat the principles of Christian religion, confirm the good in their godly opinions, confute the evil and these that be of a sinister judgement. And this to th'end he may with the greater grace and dexterytie order all things, but chiefly discover and condemn all kind of vices, which reign in divers and sundry sorts of men. For how shall he prudently frame his Sermon against Usurye and many unjust bargains and contracts, either else against lewd and cankered Customs commonly received, that have not some kind of knowledge of civil affairs? Esay cap. 22. reproving the vain counsels of the people touching the munition of the City, wherein the ungodly in the time of war did put more affiance then in God himself, and in many other places besides, wherein he rebuketh divers sins and enormities, doth sufficiently declare that he was not ignorant of civil matters. How many things, moreover, mayest thou see in jeremy, Ezechiell, Daniel and other of the Prophets, which do not obscurely argue, that they were right diligent markers and wise estéemers of a number of things pertaining to the state civil? The same thing doth Christ testify of himself in many parables, of which sort is that of the unjust steward, Luke. 16: of the Talentes, Math. 25. and many of his whole Sermons besides. Also out of the Sacred Chronicle of the Acts of Thapostles, and out of the Epistles, may easily be gathered that the Apostle Paul was reasonably well seen both in the laws of the romans, and also in rourtlike and forensical actions. It is requisite, therefore, by all means, that ecclesiastical teachers be not only some deny skilful in divine, but also in human matters, and specially in politic and a conomicall affairs, and so far forth skilful to, as may be necessary to the furtherance of their flock committed unto them, and the impeachment of all kind of wickedness and impiety. But no small number of things appertinent to this kind, as well by the familiar acquaintance with men of mean wisdom, so they be seen in use and experience, as also by the diligent annotation of such affairs as daily come to pass, and the investigation of the causes and circumstances in the same, every good and well disposed man may easily gather and conceive. Now that sanctimony of life aught to be required in a Preacher of the Gospel, every man may judge: seeing it profiteth nothing at all to edify the Church of GOD in word, if that which is already builded up, be subverted again with evil conditions. A good life is as it were a scale, whereby sound doctrine is confirmed in the hearers. A thing most unseemly it is, in ●ace he that professeth to be a Physician, and will take upon him to heal others of their infirmities, be himself all scabby and full of biles. Physician, wyil they all say, heal thyself. Therefore, aught all men to set Christ before them as their Schoolmaster, Luck 4. 1. Timoth 3 Tit. 1. whom we may hear preach not only in word, but also effectually in deed. For which cause the Apostle most diligently prescribed what manner of men bishops or Elders, & likewise Deacons with their whole families aught to be, with what virtues he would have them chiefly garnished and from what vices he would wish them to be free. Albeit this is also to be added, that where we may not have altogether so perfect and absolute Preachers in every respect, as we covet and desire: yet aught we to suffer and embrace those, whose doctrine is sound and with no s●ot of heresy, or noisome opinions infected. For whither any thorough envy, Phellipp. 1. or thorough contention, or thorough occasion, do teach, so they preach Christ, all is well, and God is to be thanked. No man is borne without his fault, great always is the fragilytie of mankind, and on every side evermore are we misers environed about, with certain domestical furies (as ye would say) continually enticing us to sin. In like manner, there is no man that can eschew the biting teeth of detraction. And in no place mayst thou not (in these days specially) behold the malignant multitude (what say I multitude? yea even those also that take upon them far beyond the common sort) whettinge their tusshes, to slander and backbit the ministers of the Church, even there also where they have no just cause or occasion so to do. A number of sycophants there be, of the sect and faction to that wicked Doeg (in whom Ambrose expounding the sixth of Luke, saith appeared a type of judas the traitor) that have the cast to construe and interpret actions, of themselves void of all blame, as huge crimes and enormities and in their accusations, to make more than mountains of miles, or elephants of flies. Whosoever therefore is wise, will not rashly give heed unto those, that commonly and willingly speak evil of Ecclesiastical teachers. Whether may be referred that which the same apostle, no less gravely prescribeth touching the life and conversation of Elders, 1. Timoth 5. then carefully and wisely admonisheth, that an accusation against a priest or elder, is in no wise to be admitted without two or three witnesses. In the third place we said that to a Preacher is needful and requisite a spirit and power in teaching. III Power in teaching. I understand by the name of Spirit and power, a certain peculiar faculty of proposing sound doctrine, and also of moving and drawing of minds, ●● thintent, that as many as is possible may reap most ample fruite● and as few as may be presume to disallow any thing as vain & unfruitful. Which faculty, in one place is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 power, in an other place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 boldness of speech, sometime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might, now and than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Spirit, erewhile again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the demonstration of the spirit and power. For so do the Evangelists testify of Christ. He taught as one having power. Math. 7. Marc. 1. Luke 4. All men were astonished at his doctrine, because his word was joined with power. And the Apostle Paul 1 Corinth. 2. My words and my preaching were not in flattringe phrases of man's wisdom, but in the demonstration of the spirit and of power, that your faith might not be in the wisdom of men, but in the power of God. Which form of speaking he useth also in the fourth Chapter of the same Epistle. Again, in the fourth of the Acts, Peter filled with the holy ghost, is had in admiration for his liberty in speaking. And in the same chapter the Apostles pray unto God that he would give his servants grace to speak the word with all boldness. In the 6. cap. is commended Steven full of saith & strength, or rather power, (for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is there read) and that none could resist the wisdom and spirit which spoke in him. Of like sort and effect is it that the Lord sayeth unto jeremy: Behold, jeremy. 1. I have given (saith he) my words into thy mouth, behold I have appointed thee this day over nations, and over Kingdoms, that thou mayest pluck up and root out, subvert and destroy, build and plant. Many more places there be which do not obscurely make mention of this faculty and power in speaking. But it appeareth that the apostle joined these three things together. I mean, Doctrine, Purity of life and Faculty or Power in teaching, in that place where he sayeth unto Timothy: 2. Timoth. 1 Take a pattern of the wholesome words, which thou hast hard of me, with faith and love which is in Christ jesus. The notable thing given thee in charge, keep thorough the holy ghost, which dwelleth in us. By wholesome words, is plainly and sufficiently enough distincted and meant, Doctrine: by faith and love, Purity of life: by the excellent thing given in charge and the holy ghost, Faculty or the gift of teaching. And certes so far forth is this power and virtue in teaching●, which me have touched in the third● and l●ste place, requisite in all those that will teach the people, that albeit they be endued with learning, and also with integrity of m●ner yet ts●e th●● be destitute of th●● one, let them never l●●●e to accomplish any thing worthy of prase or commendation. Wherefore, so much the more must all me●●e labour the matter, that prepare themselves to the function of 〈◊〉, or that have 〈…〉 unto; that 〈◊〉 like as they are furnished with 〈◊〉, and good manners, so also adorned with a spirit and power in teaching, they may come forth into the public Theatre of the Church. Moreover, Spirit or power in teaching whence it cometh, and how it is increased. the spirit or power in teaching, (to th'intent we may add this also) is given freely of God in the first calling: but the increasement thereof is obtained of hint thorough often prayer: Finally it is nourished and preserved with a fervent study of procuring the health and salvation of the hearers. Whereof the first verylye is manifest. That God giveth the spirit in teaching. For whomsoever GOD voucheth safe to choose and select to the excellent excellent office of teaching the people in the Church, the same also immediately he freely garnisheth with his spirit and gifts, necessary to so weighty a charge. A plentiful witness of himself is jeremy. Cap. 1. who, when he had said that he could not speak as one that was a child: heareth the Lord saying unto him: Thou shalt go unto all that I will send thee unto, and all things that I will give thee in charge, shalt thou speak: I have given my words into thy mouth, etc. Christ likewise is a witness of the same matter, promising to send and give to his Apostles and Disciples the holy ghost, joan. 16. Math. 10. that should teach them in all truth, which should strengthen and furnish their minds, and in their extreme peril● even with Kings; and Princes also minister unto them, in due time, what things they should speak. To be short, the Apostle Paul affirmeth, 2. Cor. 30. that it is GOD that maketh the ministers of the news Testament meet both to think and to speak. The second point béecommeth plain and perspycious by this, That the increasement of the spirit, is obtained of God with 〈◊〉 prayer. that Thapostles in the Acts Cap. 4 do make their petitions unto GOD, that he would grant unto his servants, That they might speak the word with all confidence and liberty. And Paul not only himself, for the same cause sueth unto GOD with continual prayers, but also requesteth and beseecheth others to do the same: Ephe. 6. Pray (sayeth he) for me, that the word may be given unto me in the opening of my mouth, with liberty, to the end, I may make manifest the mystery of the Gospel, for the which I supply an ambassade in chains, that I may speak therein freely, as I aught to speak. Again in the 2. Thessa. 3. Pray for us, brethren, that the word of the Lord may have free passage, and be glorified. For which cause also there is a custom received in all Churches, that all Divine Sermons shall begin with public invocation: In which invocation, it behoveth all men with their whole hearts to pray, first that the Teachers may sincerely and with boldness open and explain the word of God: then that GOD would vouchsafe to illustrate the hearts of the hearers, to th'end they may rightly understand the doctrine proposed, and duly use and practise the same. That the godly and earnest teachers shall have good & happy success in their doctrine. As touching the third, it is certain, that where the office enjoined of GOD, is with zealous and fervent affection executed, it cannot be, but that he of his bountiful goodness will bring to pass, that happy and prosperous success shall follow and ensue. For GOD will not suffer the great labours and industry of good men seriously seeking his glory, to become frustrate and void of fruit. For this cause, the doctrine of the word of GOD is not in one place alone, resembled unto seed that bringeth forth much fruit. The Apostle also exhorteth Timothy not to neglect the gift given unto him, but to exercise himself diligently, Esay. 55 Luke. 8 1. Timoth 4. to th'intent his profiting might be apparent in all things. For if he gave attendance to himself and to learning, and continued therein, it would come to pass, that he should both save himself, and his hearers. And certainly he that doubteth not of his calling, he that is assured of the verity of the doctrine which he professeth, he that cannot be reproved of any manifest crime, he that is privy in his conscience of his own fidelity and dylligence, he that accounteth nothing of more weight and imporfaunce, then to sanctify the name of God on earth, and to gain as many unto Christ as is possible. Undoubtedly he speaketh boldly and unbashfully that which God commandeth. The sharp and vehement Oration of this man, striketh and pierceth the hearts of the hearers, pea he doth not only prick men forward to the amendment of life, but plainly forceth and compelleth them. Wherefore there is no man, but that may perceive him to be decked and adorned with a singular spirit & power in teaching, even of GOD himself. The study & affection of a true Preacher by the description of Saint Paule● But such a study, and such godly affections, the Apostle very artificially describeth. 1. Thess, 2. his words (no doubt) are worthy of us to be remembered, and such as all Preachers aught contiunally to have in a table before their eyes. Ye yourselves know, brethren, (saith he) our entrance in unto you, how that it was not in vain: but after that we had suffered before, and were shamefully entreated at Philippos (as ye well know) we behaved ourselves boldly in our God, to speak unto you the Gospel of god with much striving. For our exhortation was not to bring you to error, nor yet to uncleanness, neither was it with guile, but as we were allowed of god, that the gospel should be committed unto us, even so we speak: not as though we intended to please men, but God, which trieth our hearts. Neither was our conversation at any time with flattringe words (as ye well know:) neither in cloaked covetousness, (God is record:) neither sought we praise of men, neither of you, nor yet of any other, when we might have been in authority as the Apostle of Christ: but we were tender among you, even as a Nurse cherisheth her children: so our affection being toward you, our good will was to have dealt to you, not only the gospel of God, but even our own souls also, because ye were dear unto us. Ye remember brethren, our labour and travail: for we laboured day and night, because were would not be burdenous to any of you, and preached unto you the gospel of God. You are witnesses, and so is god, how holily & justly, and unblamably we behaved ourselves among you that believe: as ye know, how that we exhorted, and comforted, and besought every of you, as a father his children, that ye would walk worthy of God, which hath called you to his kingdom and glory. Which words if they were so exactley weighed & considered, as meet it were they should, do evidently declare the the apostle taught in spirit & power: albeit those yet that immedialy follow, touching the notable effect of his Sermons, do more perfectly prove and illustrate the same. The effect of S. Paul's Sermons. Wherefore (saith he) we thank God without ceasing because that when ye received of us the word, whereby ye learned god, ye received it not as the word of man, but even as it was in deed the word of God, which worketh in you that believe. The like will, the like study, and the like fervency, Act. ●0. we may perceive in that oratino, which the apostle had to that Elders of the church at Ephesus, a little before he travailed to jerusalem. But we may not coveniently (lest we should be over tedious) repeat the same at this prelente. Therefore, we said not without cause, that the spirit & power in teaching is both nourished and conserved with an ardent study of procuring the health & salvation of the hearers. Conclusio●● But as touching all these points, I mean learning, innocency of life, & spirit or power in teaching, the reader, may observe much more matter in the epistles to Timothy & Titus which verili forsomuch as they seem altogether prepared to express the whole office of a preacher, whosoever taketh upon him the charge of teaching the people may worthily read, yea & often read them again. The cause of the premises hitherto, touching those things that are necessary to a preacher. Thus much we thought good to premise to th'intent, we might make it plain & apparent, that the office of teaching the people in the church, is of far more difficulty & weight, than a number suppose it to be: and that it aught not rashly & unadvisedly to be taken in hand of every one, much less greedily to be invaded. Not small number there be the attain to the government of churches, yea, & (that I may use the words of jere.) make haste to run before they be sent: jeremy. 2● & yet are touched, in the mean time, with very little or no care at all of obtaining of god his spirit & power in teaching. Bishops, therefore, above all men, aught to be circumspect in this behalf, that they commit not rashly this reverend function to every one that will sue for the same, especially to young men, whom neither knowledge of the holy Scriptures, nor the use and experience of things, or any earnest study and zeal of religion, do commend and set forth. Neither was it without good cause spoken of the Apostle that wise workman in the church of God, where he sayeth: ● Timo. 5. Lay no hands hastily upon any man, neither be partaker of other means sins. ¶ The end of a Preacher what it is. Cap. III But what the end of a Preacher is, may partly be perceived by those things that we have next before touched. In what things the Preacher aught to bestow his labour. His work and labour chiefly consisteth in this, that with all study and enforcement he advance and set forth those things that conduce to the salvation and reconciliation of man unto God. Whereunto it pertaineth, The Gospel what. ● Cor. 5. that the Gospel is called the word of health, and by which men obtain remission of sins. And wisely sayeth the Apostle: It seemed good unto God, by the foolishness of preaching, to save them that believe. In the same Epistle also. Cap. 9 I become all things to all men, that I might save at the least some. God gave unto us the ministry of reconciliation, and put in us the word of atonement. In effect, The end limited to a Preacher. sith the office of a Preacher, is by the aid of the holy Scriptures to accomplish all things, we doubt not to affirm, that to be the end appointed to a Preacher, which the holy ghost by the mouth of the Apostle hath prescribed in the sacred Scriptures: ●. Timo. 3. The holy Scripture (saith he) is able to make thee wise to salvation. Then, therefore doth the Preacher give apparent signification, that he with his whole heart and power, is bend to promote & advance the spiritual profit and utility of men: When as he handleth and confirmeth true and wholesome opinions, reproveth and gravely confuteth things erroneous and hurtful: when he diligently inculketh and inferreth those things that are requisite to the godly and due information of life, The marks of a true preacher. again, severely controlleth those that offend, labouring to bring them into the right way: Lastly when he exhorteth, beseecheth, blameth the sluggish and dull, and comforteth the afflicted: finally pretermitteth no jot of those things, whereby he trusteth the minds of his audytors may be trained and drawn unto Christ our Saviour. ¶ That many things are common to the Preacher with the Orator, and of the office of the Preacher, cap. four THat many things are common to to the Preacher with the Orator, That many things are common to the preacher with the orator: & what. Saint Augustine in his fourth Book of Christian doctrine, doth copiously declare. Therefore, the parts of an Orator, which are accounted of some to be, Invention, Disposition, Elocution, Memory, and pronunciation, may rightly be called also the parts of a Preacher. Yea and these three: I II III FOUR to Teach, to Delight, to Turn: Likewise again the three kinds of speakying, lofty, Base, Mean: Moreover, the whole craft of varienge the Oration by Schemes and Tropes, pertaineth indifferently to the Preacher and Orator, as Saint Augustine in the same book doth wittily confess and learnedly prove. To be short, whatsoever is necessary to the Preacher in disposition, Elocution, and Memory, the rhetoricians have exactly taught all that in their woorkhouses: wherefore (in my opinion) the Preachers may most conveniently learn those parts out of them. Rhetoric 〈…〉 Certainly, he that hath been somedeal exercised in the Schools of the rhetoricians before he be received into the order of Preachers, shall come much more apt and better furnished then many other, and may be bold to hope, that he shall accomplish somewhat in the Church, worthy of praise and commendation. Which thing to be true, the excellent institution in the faculty of well speaking, of the most famous men, Cyprian, Chrysostom, Basilius, Gregorius, Nazianzenus, and other doth abundantly argue: who being not a little furthered with the furniture of oratorycall art, become easily of all other the most notable Preachers. But pronunciation, for as much as it is now far otherwise used, That the rhetorical precepts of pronunciation, pertain not to a Preacher. than it was in times past, and that all things aught with greater gravity, yea majesty, to be done in the Temple then in the court (to the which only the rhetoricians sometime informed their Disciples) again, sith every Province and every language hath his proper decorum and comeliness both in pronunciation and gesture, which in an other place would not so well be liked off: It shall be good for the Preacher, not to search the art of Pronouncing out of the Schools of ancient Orators, but to endeavour himself rather to imitate those Masters, whom he perceiveth, above the residue, to be commended for their excellent grace and dexterity, in pronunciation and behaviour, especially in their own native Country and region. By all these things it may appear, That the preacher differeth in many things from the Orator, and that chiefly in Invention. that the Preacher hath many points, chiefly in Invention, wherein he differeth from the Orator. Which thing seeing it is so, it shall be our part, in opening of Invention, to employ a special labour and diligence. Albeit, in the mean time, if we shall perceive any thing to happen by the way as touching disposition, needful to be marked, we will in no wise dissemble it. ¶ What matter the Preacher shall choose to handle and entreat off. Cap. V. CHrist in one place sayeth that the Ecclesiastical teacher, Math. 13. is like unto an householder, which bringeth out of his treasury, things both new and old. And the Apostle calleth the same a faithful and wise steward or Dispensator in the house of God. 1. Cor. 4. Wherefore the Preacher shall with all diligence and fidelity apply himself unto this, that as ●fte as he is purposed in his mind to teach and to exhybite some specyaltie of his wisdom, What matter the Preacher shall choose. he chose and select such matter, as may be Profitable, Easy, and Necessary. Which, how and after, what sort it aught to be understood, it is requisite that we declare more at large. The universal doctrine of the Gospel is (no doubt) very profitable, I Profitable. but it falleth out (how I know not) that that is found to engender most ample commodities, especially with the rude people, whereby Faith properly is nourished, whereby men are provoked to charity and good works, and lastly whereby the hope as well of the true believers as also of the good doers is strengthened & confirmed. For the whole man as well internell as external hath need to be instructed and taught: not only as touching the duties of this life present, whereof some are towards God, and other some towards men, but also as touching the expectation of the life to come. For thorough the knowledge and right use of these things, man finally is made perfect, and procureth to himself an entryce to the true and everlasting felicity. And surely the doctrine of Faith and Love or charity doth most duly teach and instruct this present life, when as faith agreeing to the inward man, showeth schiefelye what we own unto god, & love informing the outward man, teacheth what we own not only unto god, but also to men. But hope with the things that cleave thereunto, do certify us of those benefits of the life to come, with the expectation whereof, Of matter profitable, three special places, and which. we aught to sustain and prop up our languishing minds wearied and laden with misery. Wherefore the Preacher shall wholly be occupied in handling and discoursing of these places most chief which are contained under Faith, Love and Hope, Now, to Faith belong these places; of the goodness and power of God, of the free mercy of God toward us, of the benefits purchased by Christ, of the merit and effect of the death and of all the actions of Christ, of the gifts of the holy ghost, of repentance and true mortification, of faith and spiritual vivification, of the remission of sins, of the justification of man thorough faith in jesus Christ, of the right invocation of the name of GOD, of the daily exercise of prayer, of thanks giving, of the sincere worshipping of God, as namely in what points it consisteth, of the dignity, effect, and the love of the word of God, of the promises of God, of confession of the known verity, of constancy in faith. Likewise, against the abusers of the name of God, against oaths and swearing, against sundry superstitions, against rites of Idolatry, against new sprung up heresies. Also, those first articles of religion contained in the Symbol of the apostles, called the Creed, are to be placed in this tribe or form. To the order of Love pertain these places: of the amendment of life, 2. Places of love. of the integrity of manners, of chastity, of modesty, of avoiding of offences, of kindness and liberality, of alms, and other good deeds, of patience, of bearing the cross, of forgivinge of those that hurt us, of praying for all men, even for our enemies, of humility, of obedience to magistarates. Also, of those things that become every man in his calling and trade of life. Moreover, against y●e, against drunkenness, against slandering and detraction, against fornication, against superfluity in apparel & other things, against filthy idleness, against usurers, against evil and noisome customs, against all kind of vi●es which from time to time do creep in amongst us. Lastly, to these aught to be added the declaration of the decalogue, especially the commandments of the second table. Now the doctrine of the church, of the communion of the Church, of the authority of the Church, of ecclesiastical discipline, of the sacraments, of the institution and right use of the same, is wholly applied to the exercise of faith and love jointly together. Last of all, to Hope, are these places to be referred: of eternal life in the kingdom of heaven, 3. Places of Hope. of the glory of the souls and bodies after this life with Christ sitting at the right hand of God the father, of the resurrection of the body, of the last judgement to be executed by Christ, of the reward of good works in the world present and to come, of the assured deliverance of the godly out of dangers, of the pains and sundry calamities of the wicked, of the everlasting condemnation of the ungodly. But who is able to reckon up and rehearse all places in order? These verily are the chief and principal, which have every where in the sacred scriptures in the sermons of the Prophets, of Christ and the Apostles most plentifully expressed, and that most wholesomely are propounded and set forth to the multitude in the Church, and of which the teachers of the people shall never at any time sufficiently, never out of season entreat. And that we have rightly and properly recited and digested these said places, this may be a proof, that the Apostle writing to Timothy and Titus (whom he had ordained bishops and teachers in the Churches of of God) inculketh every where the same, and with like diligence undoubtedly commandeth them to be urged and inculked of others. And to Titus. 3. he willeth generally all foolish and unprofitable questions by all means to be avoided and eschewed. Thus much, therefore, concerning the profit and utility of matter. We said in the second place that an easy matter aught to be chosen. II Easy why one easi matter aught to be chosen. And that for these causes: Among the multitude the greatest part is rude and unlearned, or if there be any in place that are learned in deed, yet where is one amongst them all that is expert in divine matters? or how many shalt thou find in the multitude that be divines, and such divines, as can rightly attain to matters hard and difficult? which thing sith it is so, in vain shall those things be proposed in a Sermon, that either none at all, or else very few may understand. He must remember, what soever he be that teacheth in the church, that he serveth the turn of the multitude, and that he aught to provide rather for many than a few. And what, if by handling of hard and difficult places some peril cometh rather to be feared, than profit and commodity to be looked for? for in deed, when some curious hearers begin once to cast in their minds how with study and diligence they may perceive the mysteries of divine matters, this commonly cometh in ure: that by long and much searching they fall into errors, and whilst they call to remembrance divers and sundry interpretations, they conceive strange and fantastical opinions, which immediately after they obstinately hold and defend, and to the great hurt and disturbance both of themselves, & also of others, yea of the whole church, they delight to dispearce them among the unlearned. For this cause, 1. Timon 1.6. 2. Timon 2.3. Tit. 1.3. therefore, the apostle often times warneth us to avoid all kind of doctrine that conduceth not to godliness, that maketh men proud and high minded, yea curious and supertitious rather than godly disposed, that stirreth up strif, brawling and debate, and that edifieth few or none at all. And the Apostle Peter in his last epistle Cap. 3. In the epistles (saith he) of our brother Paul, are some things hard to be understood, which the ignorant and unconstant do wrest, like as other also of the Scriptures to their own destruction. Eunomius bishop of Cyzicene (by the report of Sozomenus) whilst he discussed on a tune hard places to the people, of the substance of god, Trip. histor. Lib. 7. Cap. 1●. of the knowledge of god, adhibiting also captious and intrycate, reasons of Logic, ministered occasion of an uproar, in which he was expelled both from the city and also from his bishopric. And we in our time have hard, how some moving divers dark and perplexed questions, have given occasion of much evil & inconvenience, but of very little or no good at al. Where if peradventure in the book or part of the book which is expounded, Occupation. some difficult place do offer itself, that can not conveniently be pretermitted: then my counsel is that this moderation be used. The place shall in deed be opened but soberly and in few words: then simply and plainly: How a hard place is to be expounded. lastly with an exhortation added, concerning the true and right use of the same doctrine. By these three means it is foreseen and provided, that no scrupulus and superfluous questions and disceptations shall arise and remain among the people. Which trade of teaching we may ascribe to the apostle, who hath showed the same unto us. Among the Thessalonians were some, 2. Thessaly. 2. A place of Paul, touching the last coming of Christ. that with many words, very curyously and diversly disputed of the coming of our Lord jesus Christ to the last judgement: which controversy the Apostle being desirous to dissolve and break up, first briefly useth in manner of a preface and admonisheth them that they would not immoderately be terrified or moved with the words of false teachers: moreover, minding to signify that the time of Christ's second coming was not yet to be looked for, he heapeth not together many arguments or prophecies out of the Prophets, but with one only reason derived of the sign or token, he proveth them to err, that went about to uphold the contrary. For before the Lord come, that wicked man antichrist must be revealed, wherefore, seeing he is not yet in sight, it is not to be believed that the coming of the Lord is at hand. Then fortwith as pertaining to the demonstration of the right use of the same doctrine, he exhorteth them that they would be of good comfort, and give thanks unto God that vouched safe to elect them to salvation, neither would suffer them to be of their number that should be seduced by Antichrist: howbeit that this one thing remained, namely, that they would abide constant in faith, and with all their endeavour fly and eschew false teachers. The same Apostle, where to the romans. 9 in his disputation of the rejection of the jews and calling of the Gentiles, another place of the same, touching the reicetion of the jews & calling of the Gentiles he falleth into a very hard place concerning predestination and free election, coveting to declare that God whether he electeth or rejecteth, dealeth always justly and uprightly: first verily inferreth one or two examples of jacob and Esau, then of Pharaoh, and forth with a similitude of the Potter, (for these are proofs very fit to teach the rude and ignorant people) afterward as one terrified with the difficulty of the cause, he breaketh off (as ye would say) the continuance of his tale. Either of which his doings (no doubt) is very well to be liked, for the one was profitable to the plainness and perspicuity of the matter, the other very necessary for brevities sake and the avoiding of error. Finally, in the cap. 11. shettinge up his whole disputation, he teacheth very learnedly to the Gentiles, the true use of his whole doctrine, when as he putteth them in mind, that they should not be proud for this cause, that being taken out of the wild Olive tree (thou hast yet an other similitude) they are grafted into the true Olive: for that it might come to pass, that they should again be cut off. And at the length, as though he had waded further than he would, he endeth with an exclamation: O the deepness (saith he) of the riches, and wisdom, and knowledge of God. So, I say he is wise, and the same also worthy the name of an Apostle, that is well exercised in the interpretation of the scriptures, wherefore, let it not repent us to follow and imitate the example of so worthy ● doctor in hard and difficult places. Last of all, III Necessary Tit. 3. Necessary matter, what. the Preacher aught to choose matter necessary, and (as the Apostle willeth) omit superfluous. I understand that to be necessary, which is most agreeable to the time and place, and which the present multitude can not well be without. There be in deed a number of divine places very profitable, Divine places though profitable, yet not all fit for every place & time. but yet not all meet to be expounded in every place & time. Some people have their peculiar vices, & in some one city reign divers enormities, which to an other city are scarce lie known. Moreover, among some be stirred up contentions and varieties touching the doctrine of religion, again amongst other some all things are quiet. Therefore in ●ace thou speakest of crimes and errors to the people, in whom those crimes or errors are not to be found, truly thou dost not wisely. For it is to be feared lest thy sharp and tedious reprehension breed offence among those that be weak, which will now begin to learn some evil of thee, that before they were ignorant off. They that minister medicines to the whole, do rather hurt them, then confirm they health. But on the other side, if in any place sins or strange heresies do bud forth, thou dost not eftsoons, and before they take deep root, meet with them and endeavour to root them out, all the blame of the evil shall be imputed unto thee: and if, where it behoved thee stoutly to speak, thou filthily holdest thy peace, Esay. 56. thou shalt worthily be reported off according to the saying of the prophet Esay, A dumb dog, not daring to bark. The preacher must sometime vary his oration. Furthermore, it so chanceth often times that divers and sundry affairs happen, of which it standeth the preacher upon to frame Orations of divers kinds: as when the common wealth is oppressed with famine, pestilence or war, when the fruits of the field lie beaten down with hail or intemperature of the air, when sedition, tumults or other dangers are to be feared. Again, it is the part of a teacher to comfort the dismayed multitude, to induce them to the knowledge of their sins, to stir them up to implore and call upon the mercy of God. To be short, how many and sundry soever the events in human matters be, so many and sundry Sermons may and aught to be had, yea and necessity itself doth from time to time teach us, to use now one form of speaking, and now and then another. By these things, therefore, it may appear unto all men, what kind of matter aught openly to be handled of the ministers of the church. Neither is it to be doubled, but the the holy fathers as many as were ever occupied in this most excellent function of preaching, had a right diligent care & consideration of these things. For undoubtedly to th'intent the ancient Doctors of the Church might at all times propose the like matter, The order & manner of the ancient doctors of the church in their teaching. that we have spoken of, to the people in sacred assemblies, they one while explained the holy canonical books entirely from the beginning to the end, an other while, some part of the holy Bible, now and then, some certain chapter or place excerpted out of the same, again sometime, they framed their oration of any matter offered and incident by occasion. The pastor with the other ministers aught to consult, as touching the matter of the Sermon, according to the manner and condition of the time. And jest they should be thought not to have so diligent regard and consideration of the public utility & edifying of the whole congregation, as was meet and expedient, their custom was (which custom in many places doth yet still endure, and where it is abolished aught worthily to be restored again) that in every Church the pastor with the residue of the priests or elders labouring together as well in the word as in government, should meet and assemble themselves, and then maturely deliberate and define, according to the state of the church and manner of the time present, what books, or what parts thereof, what places out of the same, finally what matter or what chapters were most expedient to be handled and illustrated to the people. Therefore the ministers of the word, like as the affairs of the faithful required in every place, after the advice and determination of the College of Elders, were either occupied in the interpretation of certain of the scriptures, or did inculke more exactly & frequently then they were accustomed some certain sound principles of religion, or, by reason of ravening wolves, that is to say, heretics and hypocrites, they impugned and subverted their absurd opinions, or reproved the vices of certain brethrne living rather after the flesh then after the spirit, and excited them to divers and sundry virtues, or else they used apt consolations for some public calamity, that had lately happened. Neither thought they it sufficient, if an argument proposed were once or twice, One and the same matter divers times handled of all the ministers to the people. & of one only speaker entreated off, but as many as were there placed in the ministry, prosecuted in many sermons, the self same cause, with great and wonderful consent. And of this custom of the more ancient and purer church, we find written by Tertulian, Cap. 39 Apologetici, We came together (saith he) to commemorate the divine scriptures, if the qualiti of the times present doth compel us either to premonish, or to reknowledge any thing, certes with holy communication, we feed our faith, we arrest our hope, we fix our affiance, and with oft repetitions and suggestions we confirm the discipline of precepts. Moore clear is that which S. August. explaninge the 34, and 139. Psal. as he himself counteth them, also in his second Sermon upon the 36. Psalm, about the beginning saith, that he was commanded of his brethrne and companions, to interpret those Psalms. Moreover, as touching entire whole books of scripture expounded to the people, examples there be nothing obscure. Origen opened and interpreted to the people certain books of the old testament, as well out of the law as out of the prophets: namely, Genesis, Exodus, Leviticus, Numbers, josua, What fathers expounded to the people whole books etc. albeit some parcels thereof are wanting. But Chrisostom hath more grace in his homilies upon Gensis, upon the gospel of Matthew & john, and on the Epistles of S. Puele. S. August. also in the beginning of his exposition of S. john's epistle, showeth that he had explained in order at the whole gospel of S. john, & when as by reason of feastful days falling in the mean time, necessity requ●rod certain readings out of the gospel to be recited & declared, he would proceed, (those days being passed) in the tractation of the said epistle of S. john. Neither want their sermons wherein are opened and expounded certain parts of the sacred scriptures. Who they were that explained certain parts or parcels of the holy books to the people. Basill in eleven homilies uttered apparently the beginning of Genesis touching the creation of things, and some certain Psalms. There be extant also certain parcels of Esay, jeremy, and Ezechiel, in like order illustred of Origen. We may read, in like manner, the most learned homilies of Chrisostom upon some of the Psalms. If a man require Sermons compacted and applied to the explication of some one place out of the Scriptures he shall find every where enough. Sermons framed to the exposition of sun one place out of the scriptures. In Chrisostom thou shalt see homilies concerning those words in Genesis: I will put enmity & discord betwixt thee & the woman, also touching the faith of Abraham, and offering up of Isaac, of joseph sold by his brethren, of the continency of joseph, of that which is written judicum. 1. jephthe went forth to battle, & vowed a vow, etc. of Anna Elcano, of the education of Samuel, 4. homiles. Long it were to reckon up what places of the scripture the same author hath in like manner explained. Which thing may by very good right also, be said of August. Of Basill are set forth two homilies, the one upon the beginning of the proverbs of Solomon, the other upon th'intry of S. john's gospel. Among the homilies of Gregory Nazianzene, there is one extant, wherein is expressed the evangelical history, touching the pharisees that tempted Christ with a question propounded: Whether it were lawful for a man to put away his wife for every cause. Moreover, in many places the custom is, to have upon the Sundays, certain fragments as well out of the history of the Gospel, as also out of the epistles of th'apostles, and words of the prophets, repeated in sacred assemblies, and faithfully expounded to the hearers. Sermons of things offered by occasion. Last of all, divers & sundry orations may be sée●e of every thing offered by occasion in divers & sundry writers. For in the works of Chrisostom in his fift Tome we read sermons touching the calamity of the city of Antioch, thorough sedition & rebellion there raised: touching the wrath of the Emperor against the Antiochians, and that the fear of Princes is profitable: to the magistrates sent from the Emperor Theodosius for inquiry after the subverters of the regal images: of the atonement and reconsilyation of the Emperor with the City (the occasion of all which homilies thou shalt learn out of Theodoretus. Lib. 5. Cap. 19 and 20. And out of Tripart historia. lib. 9 Cap. 32): of women that decked themselves with gold and garlands, and followed divinations and inchantmentes: of those that receive unworthily the divine and holy mysteries: of them that believe not the pains of hell fire: of alms: of concord: that moderate temptations are profitable: also, after his return from his former exile. etc. Nazianzenus in like manner, Orations made of virtues and-gainst vices. hath put forth the Sermons, as that wherein he excuseth himself, that he had abstained a certain time from his ecclesiastical function: a consolation touching the calamity of the hail: Item, to the subjects stricken with fear, and the Emperor moved with ire: also, touching regard and provision to be had for the poor. etc. There is extant a Sermon of Cyprian of like effect made when the pestilence waxed hot. Hitherto may the Sermons be ascribe also uttered in the praise of certain virtues, or in dispraise of certain vices, of which sort Basill hath ministered some unto the Church, Chrisostme very many: Again the funeral orations likewise of Nazianzen and Ambrose. But in all Sermons upon what occasion soever they be framed and made, A Cantion to be used in sermons. this Cantion is in any wise to be marked and taken heed off, namely that nothing be brought in or alleged, but that which is certain, substantial, found, taken out of the holy Scriptures, out of interpreters worthy credit, or out of the chief & most allowable Historiographers, and by all means agreeing with the doctrine expressly contained in the volume of the Sacred Bible. For those men that proponed sects or opinions grounded upon no good foundation, and those that delight to tell fabulous tales and histories, as a number of crafty and subtle fellows have devised and imagined for their own lucre's sake of Saints, either of them indifferently do incur reprehension: The one sort are evil spoken of as unskilful and mutable and the other be reproved of levity and avarice. Transition. We have spoken of the end and matter of Sermons, it is meet that we add some things also concerning their form. ¶ Some things touching the forms of sacred Sermons. Cap. VI EVery Sermon aught to be brief: Sermon how and after what sort it aught to be. then, to consist of plain and perspicious speech: thirdly, to have parts rightly ordained. The first is necessary to th'intent the people may cheerfully and without yrcksomnesse come together to sacred assemblies, I Brief. and the more easily commend unto their memory the things that are heard. For it is by no means requisite that ecclesiastical sermons should exceed in prolixity Orations, sometimes accustomed to be made of Orators in their consistory. Therefore duly to them both, as well Preachers, as Orators, were given certain dials for to measure the hours withal. And many things may in few words be declared. The second is required as well for the unlearned whereof there is a great number in the multitude, II Perspicious. as also for the audyding of all suspicion of sinister and fraudulent dealing. For in deed, an oration over cunningly made and after a sort involved, induceth the hearers, to think and surmise that some thing else is sought for, rather than their profit. Wherefore, albeit a man be thoroughly furnished with all kind of preparation and furniture of speaking, yet shall he so advisedly behave himself to the people, as though he followed by no means the traces of art, being mindful of that saying, that it is a notable point of cunning to dissemble Arte. Now he shall obtain the faculty of speaking plainly in the Pulpit, that understandeth well the mother tongue, that hath used some space the company of those that sound it purely, that hath accustomed to hear the Sermons of fine teachers, in the same tongue, that hath diligently read over their Books, that are judged to have excelled therein, but yet he shall pass all the residue, that is endued with a certain prerogative of nature, and hath a faculty and modesty in speaking, as ye would say, ingenerate. It is no less virtue to speak apertly, simply, and popularly, then learnedly, sharply, and gravely. Which virtue very excellent and rare all men must of necessity grant, beyond the residue, alonely to chrysostom among the Geeke writers, whom truly I would wish uncessauntlye that all junior Preachers should read both day and night, yea and (if it were possible) transiate him with like happiness and fertility into the vulgar tongue. Neither aught even those that are learned in deed to be ashamed to borrow and mutuate divers places of christian doctrine, yea & that in a manner verbatim, out of Chrysostom (who not without good cause hath obtained this notable name) or other, if peradventure there may any be found like unto him. Now for the third point, III Consisting of lawful parts. namely, that a Sermon should consist of his lawful parts, who knoweth not that it is required as the principal matter in every oration, for not so much as an epistle written privately to one of familiar affairs, ran be destitute of the a●t order & disposition of her parts, how much more than aught the parts of a sermon, which is made of most grave & weighty matters to the whole multitude, to be placed in order? Not only the learners, but also the teachers themselves have need of just disposition of parts: these verily, lest in the discourse of their Sermon they should be compelled to stound, and by silence to doubt of what point it were best for them to speak: and those to th'intent they may the more easily perceive each thing by hearing, and when they are returned home, or wheresoever else they will repeat the principal parts and Chapters by heart. Truly there is nothing more unseemly, nothing more perilous, then if a man presume to teach in the Church ex tempore, and without premeditation, or rather rashly without choice to power out every thing. Wherefore also the most excellent Doctors of the church furnished thoroughly as well with the knowledge of the divine Scriptures, The care and diligence of the ancient Doctors before the Sermon. as also with the use and experience of very many things, had a custome● in times past, to writ out their whole Sermons, made and digested with great diligence, before they should come to the sacred assembly. That they did, not only because they were often times present in the multitude of hearers, learned men and such as were expert in the holy scriptures, which marked & observed every little thing that was spoken, and in ca●e any trip were committed, could by and by note it and put it up, but also for so much as all things were with great fidelity & diligence received of the Notaries, by reason of adversaries, namely, either ethnics or heretics, which afterward hatefully and disdainfully reasoned of those things that were spoken of the Preachers. Some again declared in writing certain chapters, or else using the help of Notaries or Clerks, expounded those things that they had premeditated before. Such a Notary had Cyprian, being a very stripeling named Paulus Concordiensis, such to the number of seven & more were given to Origen by Ambrose, a learned & wealthy man, as witnesseth jerom in his work of Ecclesiastical writers. Augustine declareth in his preface to the .118. Psalm, that he had expounded for the most part all the Psalms partly by preaching, partly by rehercinge to the people. There is no doubt, therefore, but that he committed to remembrance at home, those things by writing, that be minded afterward openly to utter. Certes we may gather out of the words of Gregory in a certain homily had upon the holy day of Easter, touching the women that came to the Sepulchre of Christ, Marc. 16. that even in that age it was a common matter with most Preachers, to write their interpretations for good orders sake, and the helping of their memories, and then out of writing to recite them openly before the multitude of the faithful. Let all Preachers therefore understand, that it is their parts, after the example of these most famous men, studiously to digest into papers, what soever things they have determined to speak in sacred assemblies to the profit and furtherance of their hearers: and at all times let them repute with themselves, that in every frequent audytory, are always some present that be more ready to reprove, then to allow or follow, and that will many times, call into question (Censorlike) even those things that are welt and most warily spoken. Whereupon, 1. Timoth 4. as the Apostle chargeth Timothy being notably exrcised in the affairs of the Church, to give attendance to reading, exhortation, and doctrine: Even so the Bishops of our time, shall worthily give in charge, to all those that they prefer to the sacred function of teaching, that they also apply themselves to writing, that is to say, that they with serious meditation excogitate and search out those things that pertain unto Sermons to be hard before the people, when they have found them out reduce them into order, and lastly having aptly disposed them, comprehend them in writing. Which thing, then will these men diligently do and accomplish, when as the bishops, at such time as they yearly visit and surueye their several Churches, shall some what sharply chastise all those that they perceive to be negligent in this behalf. This diligence and industry of the bishops, will stir up and procure diligence in the Preachers, which will successively bring forth incredible profit and utilyty to all churches. ¶ How many kinds of divine Sermons there be: how manifold the state is: and of two sorts of themes. Cap. VII. THose things that have hitherto been spoken, every man may perceive, to be agreeable and concordaunt indifferently to all sacred Sermons: Now it is requisite that we distinguish and point out certain kinds of Sermons, to th'intent we may further note, what ought chief so be marked and observed in every one of them, and that we gather together (so far as may be) apt and meet precepts of each of them severally apart. Sigh therefore, The kinds of Rhetorical cases, not agreeing to divine Sermons the action of a Preacher in the Church of God, is much discrepant from the action of a rhetorician in the guilded hall, I freely confess that I can in no wise fancy their judgement, that endeavour to bring, those three kinds of cases, I mean Demonstrative, Delibrative, and judicial, out of the profane market place, into the sacred and reverend Church, and set them forth, unto preachers to be imitated and followed. Who knoweth not that both the name and action of cases, as they are divided into those kinds, are properly as well of all Orators as also of Lawyers referred to the place of common plea, called Forum, and that of those very cases, sprang the name of Casepleaders? But as unfytting as the name of Casepleader is to him that delivereth publykelye unto the chosen people of God, the doctrine of Christian religion: even so absurd and inconvenient a thing it were, that Sermons of divine matters holden in sacred assemblies, should be called cases. We see, moreover, how greatly some labour and toil, and what evil success they have, whilst they go about to wrist and (after a sort) to join, all the forms of divine Sermons to the three kinds of cases afore rehearsed. Neither can we any otherwise judge, than that Divinity, of all other disciplines the chief, is most grievously injured of those men, that suppose her faculties to be so slender and bore, as though she had not furniture and implements sufficient, especially for th'ecclesiastical function, in her own proper house at home. With most sovereign right therefore shall we endeavour ourselves to draw out of the entrails of the scriptures, both what and how many kinds of divine Sermons there be. The Apostle Paul of all Preachers the Lode star affirmeth, that all the holy scripture is most chief profitable to five things, that is to say, to doctrine, to redargution, to correction, to institution, and to consolation. For thus we read. 2. Timothy. 3. All scripture inspired of God, is profitable to learning, to reproving, to correction, to instruction which is in righteousness, that the man of God may be perfect, prepared to every good work. Moreover to the Rom. 15. What soever things are written before are written for our learning, that thorough patience & consolation of the scriptures we might have hope. Doctrine, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I The signification of the word doctrine. signifieth the tractation and confirmation of all true principles and opinions, as when with arguments taken out of the writings of the Prophets and Apostles, it is proved that there is but one GOD omnipotent, eternal, just, merciful, that God made all things, and by his providence governeth the same, when also the doctrine is expounded, concerning the three persons, & the properties of every person of the church, of the law, of sin, of the gospel, of repentance, of faith, of charity, of hope, of the sacraments, of the resurrection of the dead, of eternal life. etc. These and such like places are frequently found in the Scriptures, explained in a just method, and after the popular mener of teaching. Redargution or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, II Of Redargution. is no other thing than a destruction or confutation of false and eronious opinions, which are obtruded of the enemies of truth to deceive the ignorant and unlearned. For it is necessary that their mouths be stopped by th'authority of god's word: for which cause the Apostle, would have him to be a bishop or teacher of the church, that could 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is to say, reprove and convince the gayn●speakers. Thou shalt see not seldom times in the Sermons of the Prophets, of Christ and th'apostles, the fantastical surmises of the Gentiles, of the false prophets, pharisees and such like grievously assaulted and utterly overthrown. III Of Institution. Furthermore, Institution, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, understand to be that whereby the life and manners are informed unto Godliness. The holy Scriptures do abound with precepts and exhortations of this kind, into which sufficiently tedious and prolix, every man slippeth, even without occasion, and intending some other matter. four Of Correction. Correction, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is after a contrary order occupied in reproving of corrupt manners, and of those crimes, where unto many men are perceived to be given. The Prophets & Apostles in their Sermons are in nothing more busy, then inveyinge against their sins and wickedness, whom they covet to train to repentance, and to have them become honest and virtuous. V Of consolation. Last of all, under the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Consolation, what ought to be understood, there is no man that can be ignorant, seeing every one of us being daily convicted of our own iniquity, do feel by experience how greatly we stand in need of consolations, prepared for all events. And surely of comforts and consolations, which may assuredly stay & erect up afflicted minds, the sacred scripture is a most plentiful storehouse. If therefore we will hear S. Paul, That all Sermons aught to be referred to these five kinds. what soever things may profitably be spoken out of the scriptures, it is requisite that they be referred to these five ends or chapters. Why then may we not say, that according to these same chapters, all kinds of sermons aught to be distincted and divided? Hereunto is added, that there is no treaty that happeneth any where in the sacred scriptures, which may not be placed under some one of these chapters, as under a certain captain and guide. It were no long work, to demonstrate, in the volumes of the Prophets and Apostles, just Sermons, the arguments and titles whereof might most aptly be prefixed after the said Chapters, a proof of which matter, we will bring in the sequel hereof, and especially in the second Book, where shall be noted divers and sundry examples. And what if all things necessary to be known to a man careful of his salvation, are found to be laid up, abundantly in the same chapters? for what things soever pertain to sincere religion and christian piety, are referred either unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say, That all things are referred, either unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. knowledge or science, or else unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is action or doing. The author of this partition, lest any man should find fault therewith, we have the Apostle Paul, which prayeth unto God that all the godly may be filled as well with the knowledge of the mysteries and will of God, as also that, after the measure of knowledge which fell unto them, they might fructify in all good works. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verily is then made perfect, Philipp. 1. Coloss. 1 when as those things are perceived and allowed, which been true and agreeable to the first truth manifested by the holy ghost, and again, those things be rejected which are false and untrue. Here then are eftsoons perceived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, doctrine and redargution. The seedplots of these five chapters. But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 leaning upon actitons or works, is altogether in this continually, that it may show forth worthy examples of honesty and unfeigned holiness, and as for things filthy and reproachful, shun them with all endeavour. In the mean while, in that one point, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or institution bewrayeth itself: In this other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or correction. Where as if again it chanceth any man, either in these things which are referred unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or in those that pertain unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to doubt: waver, or fear, in such sort that some great danger of falling seemeth to hang over his head, then must seasonable remedy be applied, by ministering apt consolations. It is plain therefore that the order of comforting in the fift place, aught in this wise of necessity to be adjoined unto the premises. Moreover, three things, by the consent of all men are determined to be of themselves most worthy, in which the spiritual life of man, doth wholly consist, namely, Faith, Charity, and Hope: For when these things be in any man, the divine oracles testify that, he shall never perish. And surely Faith sticking fast to the certain rules of the holy Ghost, is sustained and fortified with doctrine, and redargution: Charity, busily applying to good works, is furthered and holpen forward with Institution and Correction: Lastly, Hope is nourished and cherished, with sweet consolation and comfort. Yea, & in thorder of these Chapters may all those things be disposed also, That the Rhetorical kinds of cases also are contained under these five orders of Sermons, but not contrariwise. which the Rhetoricians do comprehend in the three said common kinds of Cases: But on the other side, not all the things again that are comprised in those Chapters, can have place under those kinds of cases. For those things that among the Oracles are ascribed to the kind juditiall, may conveniently be handled in redargution or correction: Of which that one is applied to the state definite, and this other to the state of quality: But those things which are attributed, to the kinds delyberative and demonstrative, be very aptly placed under institution, touching which matter, we shall have an other place again else where to entreat of. But if thou shouldest require of the rhetoricians a kind of case, to the which doctrine or consolation might be referred, they could give none at all, as those that have evermore set over the whole practice of teaching and comforting to the Philosophers of Universities, and thinhabitauntes of Scoles, giving themselves to over much ease and idleness in the mean time. But he that will follow the course and direction of those five chapters or fountains, shall pretermit no order of Teaching, which may serve any thing at all to the furtherance: and information of the minds of wretched men. Which things seeing they be so, He passeth to the explication of the kinds of Sermons. it is very meet and requisite undoubtedly, that we distinguish and divide in order the kinds of divine Sermons, which are preached to the multitude in sacred assembles, after the said chapters and conclusions: The names of the kinds. And the first kind verily may be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is to say, doctrinal or didascalic: The second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, redargutive or reprehensive: The third 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, institutive or instructive (be it lawful for us to use these terms in this our profession, not unaptely expressing the sense of our mind) the fourth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, corrective: The fift 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, comfortative. Neither shall it now be hard or difficult, to define every kind, and to show, what sorts of Sermons are correspondent to the same. 1. Didascalick Let the kind Didascalicke therefore be that, wherein any one true sentence or more, are proved, confirmed, and declared▪ Of this sort is the assertion of the resurrection of the dead, disscussed after a familiar kind of speech 1. Corinth. 15. Moses, Deut. 9 and 10. teacheth the people in a grave oration, that all benefits received are to be ascribed, only unto God. 2. redargutive The kind Redargutive is that, wherein a false sentence or opinion is destroyed and subverted, Esay. Cap. 44. preacheth against idolatry. Christ, Math. 15. impugneth and assaulteth the traditions of men, and their preposterous judgement in them. 3. Instructive. Math. 22. He refelleth the Saducees, which divided the resurrection of the dead. The kind Instructive is wherein men are induced to lead a godly and holy life. Deut. 11. Moses exhorteth the people to observe diligently the law of God. Thappostle 1 Cor. 16 and also. 2. Cor. 8. admonisheth that they would collect their alms, and send it to jerusalem. Howbeit, when the same Apostle. 1. Cor. 10. to the same effect sayeth, that the things which are written, are written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for our admonityon, nothing letteth but that this Instructive kind may be called also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say, admonitory. The Corrective kind is that, wherein the corrupt manners of men are reproved and chastised. iiii. corrective Esay. cap. 28. inveigheth bitterly against the excess and superfluity of the jews. The same prophet Cap. 58. condemneth the sightly works of the hypocrites, and requireth of them the true fruits of godliness. Christ Math. 5. and in a good part of the. 6. converteth his oration inespecially to the hypocrites, and with like diligence, declareth in what points true perfection and righteousness doth consist. Of the kind Comfortative, u Comfortative. are all Sermons prepared to the erection of daunted and desolate minds. There be extant comfortable sermons in Esaye. cap. 40. and in the eight following, where he biddeth the people, being in the captivity of Babylon, to be of good courage and comfort. Of the like argument we may read a sermon of jeremy. 29.30.31. Christ, john. 15. comforteth and fortyfieth his disciples against the storms of persecution to come. Therefore, to these five kinds of sermons, all men shall worthily give place in the Church, and sith they are so plainly noted and distinguished of the Apostle himself. Let no man be to busy either in diminishing or increafing of this number. Some man peradventure will contend that all these things may be reduced to the number of three, 2. Timoth 3 Rom. 15. Preoccupation An other partition of the ●●des. as that the first should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in which might be included the kind didascalic and redargutive: the second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which should contain institution and correction: and the third 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: but as well for other considerations, as also by reason of thauthority of th'apostle, & the greater perspicuities sake, it is much better to retain both the number and order which we have already spoken off. Sometime overmuch subtlety in handling especially of the sacred scriptures, doth sooner hurt than profit. Never the less; no man can deny, but that there may decently be added an other certain kind also, namely Mixed, vi. Mixed kind in which the parts are taken and compacted out of the sundry kinds before specified. Wherefore, in care we, in the sequel hereof, shall entreat of these six kinds of divine sermons, I mean, didascalic, redargutive, Instructive, corrective, comfortative, and Mixed, noting by the way, what aught to be observed in every of them, we shall seem to have taught that which may be sufficient, and fully to have accompllished our duty in this behalf. Transition. Now what the State is, and how many forms thereof, what also ●how manifold the Theme, it is meet further that we compendiously declare. The State is a brief sum of the whole matter, State, what. whereof a man purposeth to speak, and even the argument and fountain of the whole oration. For if thou be determined in thy mind either to writ or speak of any matter, thou considerest and definest with thyself, what thing inespecially thou covetest to bring to pass. Thou sayst therefore, that thou wilt entreat of the providence of God, of the final blessedness of man, of the resurrection of the dead, against drunkenness, against excess in apparel, and so forth. Again if thou wilt make a trial of an other man's writing, principally taken out of the holy Scripture, it is necessary that thou exactly, and perhaps oftener than once, read over the whole, or a part, or else some certain place thereof (as the case shall require): which when thou hast doné; thou pronouncest that the author entreateth of this or that matter. Therefore this short and absolute comprehension of the whole place or form of speaking, is called the State. And often times the State is contained in the very titles or inscriptions of the Sermons, That the title of Sermons do oftentimes contain the ●●ate. which are prefixed to the homilies of the holy fathers, Chrisostom, Augustine, and others. In Chrisostom, we read these inscriptions, which do signify unto us the State of the Sermons ● as that it behoveth a Christian to live virtuously and godlily: That virtue of every small occasion is to be enterprised: That almose giving is an art most gainful: Of those that believe not the pains of hell: Of them that receive the Sacraments unworthily: That sins whither they be alive or dead are to be lamented: That poverty is profitable: That it is better to suffer wrong then to do wrong: Of prayer: Of repentance: Of vain glory and ambition: Of envy: Against riot and superfluity, etc. Look therefore how many kinds of Sermons be prefixed, so many forms of States also shall appear. assoon as thou perceivest what the State is, thou mayest easily pronounce, to what kind of Sermon it aught to be referred. The State touching those that believe not the pains of hell, is of the kind redargutive. Where we entreat against envy, vain glory, riot etc. The State is of the kind corrective. That a Christian aught to live devoutly and holily, the State is of the kind instructive. In like manner is it to be judged of that, that poverty is profitable. That it is better to suffer, then to do injury, may be reduced to the kind comfortative, unless some had liver have it of the kind instructive. howbeit, to a Sermon of mixed kind, no one certain state, may be assigned, but according to the variety of parts, it is requisite that divers states also be allotted out. Moreover, Theme what: and how manifold. the sentence wherein the State of every Sermon is expressed, they have accustomed to call the Theme. Where if the State be rendered in one word, then is it called a simple Theme: as if thou determinest to speak of Faith, of works, of death, of patience, these will be simple Themes: Faith, works, death, patience. But if the State do consist of many words, and even of a just proposition, they call that Theme compound, as when it is said, that Faith doth justify, good works do obtain with God the benefit and reward as well of the life present as of the life to come, the death of the godly is not to be bewailed, patience for rigtuousnes sake or confession of the truth maketh men happy. And when as either a book of holy Scripture, or a part, or some place out of the book is taken in hand to be declared openly, it is no hard matter, after the words be recited, to express the State by some Theme, especially compound. Hitherto, concerning the divers kinds of Sermons, States and Themes. ¶ That Sermons of every kind aught to be divided into certain parts, and how many those are: then of reading of the sacred Scripture. Cap. viii. NOw in what kind soever a Sermon shall be instituted, That Sermons of every kind are to be divided into parts. it is first of all to be provided, that, like as it is said, when we entreated of the form of divine sermons, it be divided into certain parts. The parts of a Sermon. The parts commonly received are in number seven, that is to say: reading of the sacred scripture, Invocation, Exordium, proposition or division, Confirmation, Confutation, conclusion. But when & after what sort these aught to be applied and generally to be handled, we will in o●der oftsoones declare. I Reading. As touching therefore the reading of holy scripture, The manner of reading in the old church. we find that this was the custom of the ancient Church Some one, to whom the office was appointed, ●●citod 〈◊〉 ●●lye and distinctly some parcel out of the holy Scripture and by and by, some other learned m●n w●nt up into the pulpit to declare those things that were read. We read Acts 13 when Paul with his companions were entered into the synagogue on the sabbath day at Antioch in Pisidia that after the reading of the 〈◊〉 and the prophets, the Rulers of the synagogue sent unto them saying: Men and brethren if there be any among you that can speak words of exhortation to the people, say on. Christ Luke. 4. went up himself and read, and then sitting down interpreted the same to the great admiration of all men. Of this laudable custom, therefore, of the synagogue our forefathers learned to appoint Readers in every church, which should publicly rehearse the books of the sacred scripture Socrates. lib. 10. cap. 3. of his Tripartite history, witnesseth that john Chrysostom did for a certain time supply the office of a reader. Epiphanius also in his Summary of the catholic faith, maketh mention of the same order, and the manner of ordaining them is read in the eight cannon of the fourth counsel of Carthage. Further out of Augustine touching the words of the Lord in the Gospel of john. Sermon. 45. may be gathered that the scriptures were first recited of the Reader, and then that the elder or Bishop followed immediately to expound them. But now for the most part he in the beginning of the Sermon readeth the Scriptures, that declareth them also more at large: which thing verily is then most convenient to be done, when a man taketh in hand to explain some entire book of the old or new Testament. Albeit thou mayst oft-times see also one to read the scriptures and an other to interpret the same. But we suppose it to make no matter at all. Howbeit whereas upon occasion offered the sermon is ordained, That reading sometime goeth not before the Sermon. there the reading of the scripture is not accustomed to go before, but he that teacheth, either chooseth out a few, words only or some short sentence freely out of the scriptures, which namely, he judgeth to be most agreeable to his purpose: or else making no mention at all of any place out of the Scriptures he beginneth forthwith to speak: whereof that very seldom, this very often hath been frequented of the fathers. Examples of the former kind are these: Nazianzenus in his Sermon to the subjects stricken with fear by reason of the wrath of the Emperor Theodosius the first, usurpeth the words out of jeremy, 4. Ah my belly, ah my bowels, and the inward parts of my body, I am sore grieved, my heart panteth within me. The same Author framing his oration of the holy feast of Easter, premiseth the words of Habacuc. 2. I will stand upon my watch. chrysostom entreating of the troubled common wealth of Antioch, and of his return out of exile, doth oft times inculke in the beginning of his Sermon that saying of job: Blessed be God. Basill being desirous to persuade the people to pacify the wrath of GOD, allegeth these words out of Amos. 3 The Lion hath roared, who will not be afraid? the Lord God hath spoken, and who will not prophesy? Again where he exhorteth them to fast: Blow up the Trumpet in Zion, upon our solemn feast day, out of the 81. Psalm, and joel. 2. Of the later kind, that is so say, where no words of the sacred Scripture are put before, there be examples in them very frequent and common. Now let us add hereunto this also. Namely, What book● aught to be read. that no other books aught to be read and expounded in sacred assemblies, but those only that are accounted to be canonical, concerning which thing we may read it established by the 59 canon of the counsel of Laodicia. The Preacher must also take heed in any wife, that when he reciteth the holy scripture out of the Pulpit in his Country language, h●● useth the best and most allowable translation that may be, and such a one as is known and common to the people. That the preacher aught not rashly to innovate any thing in the sacred scriptures. For truly a proper and exact translation bringeth so great light unto things, that it deserveth to be esteemed in steed of a commentary. Neither shall the preacher unadvisedly altar or innovate any thing therein: lest that whilst he is thought of the learned to speak affectively and curiously, of the unlearned fond and folshly, he so provoke the offence of many against himself. Spiridion bishop of Cypress in th'assembly of many bishops, Sozomenus. Tripart. histo lib. 1. cap. 10. and in the presence of all the people, durst openly rebuke Tryphillus bishop of Ledres, who being puffed up in pride with the visor of his eloquence, when he came to these words of the evangelical history: Take up thy bed and walk, for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he planted in an other, to wit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth a course or simple bed. Then saith Spiridion unto him, art thou better than he that said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in as much as thou art ashamed to use his words? It is not much unlike unto this, that Augustine in his 10. epistle writing to jerom, telleth how a certain bishop in Aphrica, when as he recited a place in jonas the prophet otherwise then was contained in the vulgar translation of that time, was in great peril thorough the rage of the people offended with the strangeness of the phrase, and had almost been thrust from his Sea, if he had not promised eftsoons to tender an account of his doing. Albeit that Preacher shalt do very well who at such time as he premeditateth at home by himself those things that he shall afterward utter a broad, hath always at hand most perfect & sound exemplars: which again let him confer one with an other, and (the matter so requiring) compare the Latin with the Greek and Hebrew: and out of all these together draw forth apt and peculiar sentences, to be proponed in the vulgar speech to the multitude in the time of his sermon. This diligence, this honest and gentle curiosity is so far absent from incurring reprehension, that it is reputed worthy to be prosecuted of all men with praise and commendation. ¶ Of Invocation. Cap. ix. THe manner of Invocation used in the beginning of sermons is showed also unto us of the Apostles, The order of invocation in the beginning of Sermons, of whom first set forth? Acts 4. where they pray unto God that he would give them utterance to speak the word with all boldness. Likewise where the Apostle Paul willeth and beseecheth that prayer be made unto God for him and for the course of the Gospel. For verily as well in the whole business of sincere religion, as also most specially in doctrine, the ministers do in deed plant and water, 1. Cor. 3 divers manners of praying. but god giveth the increase. And certes the ancient fathers made their prayers before the Exordium or beginning of their Sermons, I Of the ●athers. as Augustine plainly testifieth lib. 4. Cap. 1, of christian doctrine. The Preacher prayed (which Augustine doth not obscurely signify) that the spirit of God might be given him to teach freely and sincerely, What the preacher & what the people aught to prai for. then that his hearers might conceive all things aright, and convert them to the institution of a spiritual life: The auditors, they again prayed both for the Preacher and for themselves to the same effect. II But now in some Churches we see that prayer is put immediately after the Exordium. III There be Churches also where prayer is made before the place of scripture be recited. four And again in some place the whole multitude maketh invocation with a song and Psalm, and some other where, every one prayeth in silence by himself. But whatsoever the custom of Churches and congregations is, it behoveth invocation to be brief, pure, Invocation, what it aught to be. and directed, to th'attainment of the aid of the holy ghost, that he would vouchsafe to inform and instruct the mind as well of the teacher as also of the hearers. ¶ Of Exordium. Cap. x. EXordiums in all kinds of Sermons are very free and at liberty. The manner of Exordinge most conveniently showed in examples. Wherefore the apt manner of exordinge may rather be showed in th'examples of the Sermons which the Prophets, Christ, Th'apostles, and holy fathers have set forth, then comprehended in precepts and rules. Whether Exordiums be a●lvaries needful. Neither is it always needful that the beginnings of sacred Sermons be so instituted as that we should make our hearers attentive, apt to be taught, and benevolent. For the matters of which we entreat may and aught of themselves to 'cause the hearers to be so inclined. Neither doth any man for the most part, set his foot toward the church, but that he is already persuaded that he shall hear those things, that he aught, worthily and greedily to learn, yea and bear away to his own profit and commodity. Therefore the very circumstances and causes incident of things do minister now one, The matter of exordium whence it is to be taken. now another matter of Exordium. In the mean time we will note certain points, according to the diversity of the arguments which are handled, to be observed in general. When as a whole book is expounded to the people, Observations of Exordium. ●●n thapplication of a whole book oft times Exordimus are taken of transition. Chrysostom upon Genesis homily. 16. I suppose (saith he) that we have sufficiently yester day to our power interpreted and explained the place touching the tree. For we have taught unto your patience, wherefore the divine Scripture calleth it the tree of knowledge of good and evil: therefore this day we intent to proceed to the matters following, to th'intent ye may learn the unspeakable mercy of God, and how great moderation of speech he hath used, having regard and foresight of our nature, homily. 17, he beginneth with rehearsal or repetition of those things, which the day before were expressed, and admonisheth his auditors, that they should convert them to spiritual fruit. Oftentimes he useth similitudes, touching dainties or delicates of feasts to be prepared, touching diseases of bodies to be expelled, and many more of like sort declaring in the mean time, that in spiritual affairs, and in refection and care of the soul, all those things are to be considered and observed which are accustomed to be done in corporal matters, or in conservation of the body. Homily .5. and .6. he by and by in the beginning reproveth and sharply rebuketh those that used to gad to the beholding of combats in the Theatre, and cared not for coming to divine Sermons. Again the ninth homily he beginneth with chiding, because he saw very few or none resort to the scacred assembly. Moreover in his .12. and 14. homily he praiseth them: yea, & in the later he thanketh them also for that they came cheerfully to hear the interpretation of the holy Scriptures. For he hoped that no small spiritual fruit should ensue thereupon. These things be therefore of us remembered, to th'intent all men should understand, that, when an entire book is expounded, it is in our liberty to prepare Exordiums of sundry sorts, according to the manner of circumstances and causes incident. It is a very familiar thing with Chrysostom, eftsoons to approve or declare the proposition of his Exordium, or else to illustrate the same with some similitude or comparison, and then to add to some things, whereby he may make his hearers either attentive or benevolent. For verily in training and excitinge the minds of his auditors, he is both a diligent and wonderful artificer. But in case the liberty of Exordiums be so great in thexplication of a whole book: It is an easy matter to judge, 2. In thexplication of a part of the book. that they may no less frankly order the matter, which take in hand to expound only a part or fragment of the book, or any one place whatsoever taken out of the Scriptures. But most commonly in those Sermons which are framed of a parcel or some certain place of a book, Exordium, are derived of the commendation of the Author, out of whom the Reading was recited. Now and then of the utility of the doctrine which shineth principally in the same lesson. Sometimes again after the lessen read, some one place in few words is repeated in the beginning of the Sermon, that inespecially of which the Preacher hath determined more at large to entreat. We will add to some examples. Chrysostom in a certain homily to the people of Antioch, taking in hand to expound the place of Saint Paul unto Timothy: Use a little wine for thy stomach, and thy often infirmities: Beginneth with the dignity of the Apostle, and compareth him to a Trumpet and Harp. The same interpreting the Psalm. 127. immediately after the beginning of the Psalm recited: unto thee have I lifted up mine eyes, beginneth his Sermon, with that, that it is good to be stricken with adversity. Again, homily. 68 he repeateth in the entry thereof these words out of the first to the Thessalonians, Cap. 5. Dear brethrne (saith Saint Paul) rejoice always, pray without ceasing give thanks in all things. For this is the will of God. And forthwith he addeth: Always to be thankful, is the point of a house wisely instructed. Thou hast suffered some distress, but if thou wilt thyself, it is no distress. Give thanks to God, and thine evil shallbe turned into good. It is a custom also commonly received, to take and drive beginnings of circumstances, of causes, of similitudes, or of other places. So Chrisostom expounding the evanglicall history of the woman of Canaan, beginneth with the praise of the diligence and constancy of the hearers. In the history of Elias conveyed into heaven in a fiery Chariot, he beginneth with a similitude, taken of the manner, whereby kings are accustomed to reward those that hazard themselves in battle with a Chariot, or else to granish them with some other princely 〈◊〉: whereupon he g●thereth that God would also in li●●e manner adorn his faithful minister Elias with a Chariot, and so draw him up into heaven. Nazianzenus at the Gospel which is read in the 18. Chap. of Matthew, beginneth his Sermon with the labour & diligence of Christ in training of men to the truth. III But that which we have already said may suffice in this place. When a Sermon is framed of an argument offered by occasion of time, it is lawful to derive an Exordium out of divers & sundry things & places. But nevertheless the most apt and usual order of all other is this, namely, wherein at the beginning is by & by opened, of what matter or business we purpose to entreat. As near as is possible, The first words of Thexordium must as near as may be, answer to the matter. the first words of Thexordium aught to be answerable to the matter itself, which thou hast taken upon thee to handle, yea, and the very same, either taken out of some place of Scripture, or simply expressing the kind and manner of the business. Out of the Scriptures are taken these beginnings: Nazianzenus in his Sermon to the subjects stricken with fear by reason of the displeasure of the Emperor, useth the words of jeremy. 4● O my bowels, and the inner parts of my body, I am sore grieved, etc. And Basill when he taketh in hand to entreat of fasting, borroweth the words of joel. Blow up the Trumpet in Zion, upon the notable day of your solemnity, etc. As we have little before remembered, when an argument or proposition is expressed in simple words, without any place of Scripture ●●nexed, thereunto, a man may find divers and sundry Exordiums in Chrisostom, Nazianzenus, and other more. Nazianzenus beginneth his Sermon which he made to those that came by water out of AEgipt, in this sort: To them, that are of AEgipt, will I speak: Albeit he doth not yet there open what manner of argument he will handle. Nevertheless he entreateth afterward of the mystery of the Trinity. But when he said that he would speak to those that came from the Church of Alexandria, which Athanasius, and after him Peter bishops there, had rightly instructed in sound doctrine of the Trinity, and they coming to Constantinople, were now approached to the Church, where Gregory Nazianzene, (a stout defender of the Trinity and of one substance in the same) then taught, the hearers might easily perceive that Gregory upon that occasion would speak of their faithful consent, in the confession of the Trinity. touching which thing somewhat there is Tripart. Histo. lib. 9 Cap. 13. The same taking in hand to speak his mind, concerning provision and care to be had for the poor, beginneth thus: Men and brethrne, yea, and (as I may say) fellow beggars, for we are all the sort of us poor and néedinge the grace and goodness of god (although one may seem to go before an other) if ye have measured with small measures, receive and embrace these words touching the love and good will which ye aught to bear towards the poor. Thexorgiums in this kind of Sermons are otherwise as we have said very large and free. Esay. Cap. 1. reproving the enormities of his own nation, especially the sin of hypocrisy and contempt of the true service God, beginneth with an exclamation or contestation of all creatures, and therewithal introduceth God himself grievously expostulating the matter. For his whole oration from the beginning forth on is very vehement and ardent. Peter willing to rebuke the perverse judgement of the people, Act. 2. touching the miracle of the tongues, useth a place of attentiveness, then wisely removeth the crime of drunkenness objected unto them and so proceedeth to the cause of Christ our saviour. Act. 7. &. 13. Steven, and Paul desirous to expound the business of the Gospel, take the beginning of their Sermons of the calling of Abraham. By these things it is manifest, after what sort Exordiums aught to be framed and joined together, when the matter so requireth that a Sermon be made of a Theme simple. For the like reason is in this, that was in the other before. But as for Exordiums discrepante from the cause, and such as are far fetched, or also very tedious and prolix, no wise man will allow. And yet notwithstanding sometimes they are to be borne with all in sacred Sermons, upon this condition, that they tend to some edifying of the congregation, and be applied to the commodity of times and persons, and be aptly and conveniently handled. But then most chief are they to be admitted, when some things be propounded to the people, that may not conveniently be interlaced in the enarration following, or else are judged expedient for some other cause and consideration. Some such Exordiums are extant in the homilies of Chrisostom upon the book of Genesis, in the which Exordiums he exhorteth, chideth, or doth some like thing a ye would say on the sudden. Such an Exordium also Paul seemeth to usurp. Acts. 17. Where he beginneth with reprehension of the superstition of Thathenienses, and with the Altar of the unknown God. Afterwards he goeth on to declare Christ to be true GOD, and to make him known unto all men. Neither is this to be passed over, Exordium sometime omitted. that the Exordium sometimes may be omitted, and the proposition or division eftsoons produced Chrysostom in his Sermon of the three childrne, the discourse (sayeth he) of three childrne shallbe handled, whose faith, with what glorious praise and commendation it doth resound, the healthful and hurtless flames of fire do testify. Also homily. 33. to the people of Antioch he sayeth: Go to my dear brethrne, let us repeat the things that we have said before, and show this day unto you how that almose is an art, yea, and of all arts the most gayneful. This thing cometh to pass, either where some Sermons went immediately before, in which the people is made sufficiently attended already: Or when the straightness of time will not suffer the Sermon to be protracted: Or else peradventure, a man must preach in such a day or place, as very few do assemble and meet together to the hearing of divine service. Of Division or Proposition. Cap. XI. FRom Exordium we pass immediately to Division or Proposition. Proposition when it is to be used. Therefore when we purpose to entreat of one only matter throughout our whole Sermon, it shall be sufficient to comprehend the same in a proposition. But in case we frame our Oration of many matters, Division when. than Division is to be had, containing all the parts and members of which we shall orderly speak. And the Proposition verily, Proposition where it is to be placed. is sometimes put in the beginning of Thexordium, which we have a little before admonished most commonly to be done in Sermons that are made of matters offered by occasion: But most of all it is annexed immediately after the Exordium. Example of the former is in Chrysostom, Homily. 38. Which is entitled of humility and rest. Let us not be to wise in our own opinions, saith he, O brethrne, neither yet be puffed up in pride, seeing we are earth and ashes, smoke, and shadows. Examples of the later kind are extant in the same author every where plenty. Homily. 19 to the husandemen, and of others to be eschewed, after a long Exordium, wherein he commendeth the simplicity of the country life: Again, sayeth he, let us bend the force of our talk against swearing, to th'intent this wicked custom may be plucked up by the roots out of the minds of all men. Item Homily. 55. which is written against those that are given to riot and voluptuousness: I will tell you how many griefs & perturbations they be subject unto, that are drowned in pleasure and superfluity. Moreover, An example of Division. an example of Division very proper and elegante is to be seen in the Oration of Nazianzenus, made at the funeral of his brother Caesarius: First, saith he, we will some deal touch the Law of mourning for the dead accustomably used, so that we may both shed tears, and also by the way fall into admiration: Then we will show the weakness and imbecility of mankind, & entreat somewhat of the Dignity of the mind: lastly we will minister due consolation to those that mourn, & transfer their sorrow from the flesh, and from temporal things, unto things spiritual and eternal. Every Division aught to be brief, ordinary, and clear: Division what and after what sort it aught to be That is to say, not consisting of many members (scarce more at any time than three): secondly, they must be placed aright, as the nature of things doth require: Thirdly it is convenient that all things be expressed with clear and manifest words. And then also is it thought to be necessary, Division when needful. when as we purpose in our mind to examine diverse distinct and sundry places in the discourse of our Sermon, or also when one certain place offereth itself to be handled to the obscureness and difficulty whereof, reason requireth, by making a partition, some light to be inferred. For truly Division is worthily added to, as well for the due order in disposition of parts, and for an apt method in teaching, as also to illustrate and set forth the matter, yea, and also to help and further memory. That all the members of Division are not always declared. In the mean season it is to be noted, that Division sometime is mentioned in the Exordium, or immediately after the Exordium, of the several members whereof notwithstanding, it is not our purpose to entreat, but only in one or two. Nazianzenus in his oration of the holy Laver, after a place of attention, the sacred Scriptures, sayeth he showeth unto us a threefold generation, one of the body: an other of Baptism: the third of resurrection. Then after a few words. Wherefore of the two nativities, the first, I say, and last, it pertaineth not to this present time to discourse: But of the middlemost, and that which is now needful unto us, which also is called the day of illumination we will presently entreat. It cometh in ure also sometime, that a Sermon may be made of divers and sundry places, That many and divers places are handled sometimes without any division going before. and yet no division at all going before. But yet in this kind, this caution is accustomed to be used, that as oft as progression is made from one place to an other, so oft is put to, either some conclusion or transition, or new place of attention, or (to be short) some other note of distinction, whereby the hearers may easily perceive, that some new place is in hand. In the Sermons of Chrisostom no small number of such forms are to be found. Homylie. 28. entitled against swearing, and, that being in poverty we aught to give GOD thanks, he consumeth the first part of his Oration in detesting oaths and perjury, and at length concludeth protesting: That if he might perceive any, after that whatsoever they were, that would not leave off their accustomable swearing and forswearing, he would exclude them utterly from the participation of the holy communion, whether they were rich or poor. For he for his part, would for none of them all, run into the danger of everlasting damnation. afterward he proceedeth to the later part, touthinge poverty patiently to be borne, saying: when therefore, O man, thou shalt be oppressed with poverty or sickness, if by no other means, yet at the lest learn of the very beggars the go in the streets to be thankful unto God. Therefore by the conclusion every man might judge how that part was at an end: & the words following did not obscurely declare, that an other matter was taken in hand. In other of his Sermons, may be seen transitions, exhortations, Transitions, exhortations, & other such like figures in division do oftentimes betoken a new argument. and other figures and phrases of sentences, which do signify that he goeth speedily on to an other matter or argument. Such examples are these: hitherto hath been sufficiently spoken touching the evils that are engendered thorough ire. Now let us speak of the commodities that come of meekness. Also: But go to let us see how necessary a thing patience is. Or: well, somewhat now must we say (according to the time) of fasting: Or: but why do we not also, seeing it may now conveniently be done, add somewhat of fasting? Also: Moreover, take diligent heed, my brother, that as well all thy words, as thy deeds, may savour the love of honesty and shamefastness. Again, where peradventure a Sermon of chastity hath gone before, there passage shall rightly be made to the place of sobryatie in meat, drink, and clothing, in this wise: But yet is all our talk of the excellency of chastity spent in vain, except also we add some things against superfluity in meat, drink, and clothing. Or thus: But now be attentive and give good ear unto those things that remain to be spoken against excess in meat, drink, and apparel. Again: Seeing we have hitherto sufficiently enough spoken of the fear of God, I do not doubt, but that it will be very acceptable unto you, my dear brethren, if we shall entreat also of patience in adversity. What need many words? In the Sermons of the Prophets, in certain of Paul's Epistles, in most of the homilies of Chrysostom, and of other holy fathers, it is no difficult matter, to observe a number of such like forms of Translitions, as these. Yea and the Preachers themselves do sometimes by a certain silence, or pause put between, or by some other like reason signify, that they will proceed and pass over to an other place. Sometimes again, That proposition & division both are now & then neglected. (but especially when an entire book is with continual ●●a●ration expounded to the people) neither any proposition or division at all is premised, but Thexordium being ended, some few words are recited, touching the contents of the sacred book, out of which, eftsoons some spiritual doctrine is picked and the same briefly declared according to the capacity of the hearers. But afterward immediately progression is made to the sacred words following, where likewise one or two places are noted, with an exhortation added to the multitude, that they would commend them to their memory, and that every one privately would endeavour themselves to convert them to the instruction and reformation of their lives. In Chrisostom thou mayst find divers examples. homily. 13. upon Gene. after the Exordium: Let us now therefore see, saith he, what we are taught by blessed Moses, speaking these words not of himself, but inspired of the holy 〈◊〉 And the Lord God took man whom he had made. Where o●t of those two words Lord and God, he featly gather 〈◊〉 ●unfutation of the heretics, which contended that the son was less than the fater. Which doctrine at that time by reason of the Arrians was in very good season set forth, but now seeing the heresy is extinct, it taketh not so good place, neither is it very necessary. Then forthwith he prosecuteth the text: And he placed him in the Garden of pleasure. In which words he admonisheth to be observed, how great the mercy, care and providence of God is towards mankind. Afterwards because it followeth in the text: To th'intent he should husband's it and keep it: he hrieflly giveth us to understand, how perilous a thing idleness is, and therefore, the man aught always to be occupied about some good exercise. In the same manner he proceedeth orderly as well in that as also in many other of his sermons. Which order is found oftentimes observed in those sermons also that are occupied in the explication of a part o● any book: but chief when Sermons are made to the multitude, wherein are mixed divers learned men: or that have been accustomed to hear diligently the scriptures expounded. Which thing every man may perceive, that will not negligently read over the homilies of the holy fathers, Chrysostom, Augustine, Gregory, Leo, Maximus. etc. by whom divers and sundry evangelical histories accustomably recited in sacred assemblies, are explained. But as touching this whole manner of collecting many and divers places, which as distinct parts, aught orderly to be expounded, and some truly briefly, and other some more at large, shall be entreated more conveniently in the second Book, where, what things are proper and peculiar to every kind of sermon, we will severally endeavour ourselves to declare. ¶ Of Confirmation. Cap. XII. COnfirmation, The place of Confirmation. followeth next after proposition or division, & is in very deed the most worthy part of all the Sermon, & therefore requireth more labour, diligence, and industry, than the other parts. And sith the chief treasury of arguments consisteth in this one, the minds of all the hearers are wont to be intentively fixed thereupon, and every man privately gathereth and committeth to memory that which he supposeth to be most fruitful. But yet the handling thereof of can not be conveyed in any one and simple form. Confirmation can not one way be handled. For like as the kinds of Sermons are divided, even so Confirmations in every kind be supported with peculiar places of arguments. Wherefore, what places they been that are chief congruent to every kind of Sermon, The order of things to be said touching confirmation shall both more largely and exactly be showed of us hearafter: Now at this present it seemeth good only to note, as it were by the way, certain points worthy to be observed generally in all confirmations. Which we in certain chapters or observations orderly digested will briefly and perspiciously comprise. Chapters of observations. I We have admonished in the proceeding chapter, that often times in one and the self same Sermon, divers and sundry places are handled, and that passage is made from one place to another. But how and after what sort these aught to be found out, gathered together, and explained in every kind, it is not now requisite to be declared. Therefore here in this first place is this to be observed: that whether it shall be thought good to prosecute one common place, or two, or three of the chiefes●, thorough out the whole sermon, we must principally remember, that every one aught to be expounded in a certain peculiar method, yea and a certain peculiar order of confirmation applied unto every of them. For verily it is a plain case of itself, that other arguments must be sought, and the same also otherwise digested, when we intend to infer consolation: other, when we purpose to confirm or convince an opinion: other, when we exhort our hearers to any thing: and other when we rebuke sin and wickedness. Therefore to one & the self same Sermon according to the diversity of places, or parts, it is necessary that a divers practice and cunning be applied and annexed. two Now what place soever thou takest in hand beware that thou so handle the same, as that for the present state of things, it nay (in thy judgement) be most expedient. For undoubtedly, common custom and daily manners, the tranquilytie, or perturbation of the church, vices every where growing and increasing, the form and state of the common wealth, the constitution of the whole city, do oftentimes require, that thou use a new form and manner of speaking. For of cities, thou shalt see one flourish with the Prince's Court, an other illustrated with the high Senate house and chief counsel of the whole Region, in an other a noble and famous School, an other notable thorough some Mart or Market, in an other ● company of noble and rich men, an other to be inhabited with a great number of artificers an other to nourish and sustain many soldiers (such as are placed for continual garrisons in the borders of kingdoms and provinces) an other to be frequented of citizens whereof the greater part is given to husbandry, to be short, in an other, some other kind of men to abound and bear rule. Therefore, so far forth as is possible, it is requisite that thou accommodate the whole coming and experience in expounding of common places, to the manners and conditions of the people that are present, and to the state of the whole City: namely so, that examples, similitudes, comparisons, Item reprehensions of vices and enormities, be in such sort prepared and handled, as that it is most likely, they shall best perceive them. To thaccomplishing of which thing we have need of a certain civil policy and prudence. III It is a very common matter with Chrysostom and other holy fathers, when they take in hand any other place at large, to expound in the beginning with apparent words the sum of the whole business, and evidently to interpret the same, to the intent all the hearers may perceive what their meaning is, and whither that part of their sermon do tend. FOUR Sometime also they tender a reason of their device, and show how necessary and profitable it is for them to entreat presently of that very matter and argument. V Hereupon they gather together certain special proofs, taken out of the sacred Scriptures, and do briefly declare how they agree to their purpose, whether they be prepared to prove or confute an opinion, or to move and exhort. VI But as touching the order of proofs, the Rhetorytians, have given precepts, that the first and last place is to be given to the most effectual, & the slenderest to be placed in the midst: but surely we perceive that the holy Fathers have used herein their liberty, and according to the quality of their business, have diversly disposed their proofs. Wherefore we will here prescribe nothing at all, but only admonish, that no man bring forth any without judgement. VII Now and then also one or other proof (if peradventure there be any that seem to be obseure, or if we covet to have any, as most firm and clear, to be deeply fixed and settled in the minds of our hearers) is somewhat more fully and evidently to be discussed and examined. VIII Then after may be mingled similitudes of all sorts, hat is to say, scraped together out of affairs politic, domestical, and daily actions of men, yea and of all kind of things as well in life, as without life, which do both bring exceeding much light, and also are most apt of all other to teach and instruct the common people. Thou shalt find very few Sermons in Chrysostom, in which are not a number of similitudes, and that in every part of his Sermon, contained. Neither may and man lightly be compared unto him in this practice. So also are the Sermons of Christ and the Prophets to be seen, beautified and adorned with the frequency of similitudes or parables. IX Opportunely next are adjoined certain examples or histories taken out of the sacred Scriptures, wherein is declared the truth and certainty of that thing which we chiefly covet to inculcate, and make known. For the very rude, senseless, and uncivil people also do easily understand histories, and even with a certain pleasure hear them. X If it be thought convenient, now and then, some history, by adding amplyfications, or deducing out of it some strange probations, more delectable to the ear is set forth to the hearers. In which practice, how skilful chrysostom was, each man may perceive, as well in other places as also by his homily. 19 to the husbandmen, & touching oaths to be eschewed, where he declareth the history of king Esechias, vanquished & taken prisoner of Nabuchodonosor king of Babylon, by reason of his oath and promise violated and broken. XI After proofs and examples alleged out of the Scriptures, sometimes may rightly be added to other proofs also apt to win credit, and persuade, which by the very sense of nature, or by the judgement of philosophy, or of human reason, do bring with them probabilytie and likelihood. Of which kind is it, that Chrysostom and other of the fathers do successively inculcate many things, touching the frame of the world, and the wonderful beauty thereof, of divers and sundry creatures, and the effects of the same, and out of these do collect a manifold doctrine, of the good will of God toward us, or of our duties both towards God and towards our neighbour, Again, sometimes (and yet scarcely) the opinions and sentences of philosophers and poets are alleged and brought forth. But lest any man should despise that which we here say, as a thing either frivolous or suspicious, we have examples of this study and diligence set forth in the sacred scriptures. For next after the Prophets using oftentimes reasons derived of nature, we may see Christ himself to preach of grass, of Lilies, of sparrows. etc. and out of these things to prove, how admirable the providence of God is in the furniture and preservation of all things. The Apostle Paul. 1. Cor. 11. Nature itself (saith he) teacheth you this, that to a man, if he have long hair, it is a reproach: contrariwise to a woman, if she have long hair, it is a praise, for so much as her hair is given her for a cover. In the same Epistle Chap. 15. proving the opinion touching the resurrection of the body, he produceth examples of seed cast into the earth, and there putting on a new form or fashion. Then of the diversity of flesh, where he distinguisheth the flesh of men, of beasts, of fishes, of fowls: and also of bodies, whereof he maketh some celestial other s●me terrestrial. The same apostle in the Acts cap. ●7. allegeth half a verse out of the poet AEratus. 1. Cor. 15. a verse out of the Comical poet Menader, to Titus, Cap. 1. an other verse out of Epimenides. And albeit it is not convenient to take witness & trial of those whom we know to be estranged from our religion, yet as we said, is it tolerable, so that it be done sparingly and seld, and to convince stiff-necked and hard hearted men, further, in using now and then, this cantion, to say that we usurp those kind of reasons derived of man's wisdom, to the intent christian hearers may be ashamed of their ignorance, sloth, dullness, incredulity, or that they may know themselves to be convicted even of the heathen and profane sort utterly void of all spiritual knowledge. Which thing truly we have observed now and then to be usually done of the father's immitatinge the Prophets, Christ and Thappostles. chrysostom in his homily 28. touching swearing to be avoided. After that ye can not (saith he) be persuaded by the scriptures, I will admonish you by foreign and external examples. This did God also among the jews saying: Go into the Islands Cethim and Kedar, send and know, if that nation have chauned her Gods, which nevertheless o'er no Gods. And unto the brute beasts he oftentimes sendeth them, thus saying: Go to the Ant and the Bee thou sluggard. This therefore will I now say unto you. Remember the Gentle Philosophers, and then shall ye know, of how great punishment we are worthy, that despise and contemn the laws of God. This he. And to this end and purpose also the Apostle seemeth to speak of the Cretensians. A certain Prophet of their own Country, said: That the Cretes, are always liars, evil beasts, and slow bellies. This testimony is true, wherefore rebuke them sharply. XII. Sometimes thou shalt see in the midst of the discourse a certain brief digression to be made, wherein either vices are reproved or exhortation is framed unto virtue. Which Digressions very opportunely and with a certain grace also are accustomed oftentimes to slip from those that have not premedicated afore what to speak. XIII. Lastly, that which remaineth is bestowed in moving of affections; to the intent all men may the more willingly and cheerfully embrace the sum and effect of the argument or common place of us handled, and that being drawn after a sort to consent unto us, they may carry about the same perpetually imprinted in their minds. This therefore is a certain common and simple form of finding out, collecting, and disposing of proofs, a●te to expound and declare common places in sacred Sermons (howsoever it be of us set forth) which we perceive to have been oftentimes used, A praise of the said form of deriving, collecting, & disposing of proofs. not only of the ancient fathers of great o●●imation, but also of the holy prophets and Apostles, like as wáe have already showed. It favoureth of no running at all, there is nothing in it artificially devised, yet nevertheless to the common course of nature, and the plain simplicity of the multitude, it serveth inespecially & agreeth more the any other. Wherefore it is not to be contemned or neglected, chiefly seeing, as an Orator, even so it becometh also a Preacher, always to avoid, so much as in him lieth, the suspicion of over much cunning and curiosity. Now there be two things (to the intent I may addde this also by the way) where with a man shall be furthered very much to thattaining of this easy order of popular Teaching. The manner of popular Teaching whence it is derived. The former is, that, after the Sermons of the Prophets, I Christ, and Thapostles, (whereunto always the first place and dignity is due) he accustom diligently and with sharp dyindication of the parts thereof, to peruse 〈◊〉 the Homilies of certain of the fathers, but chief about the rest o● john Chrysostom. Yet can we not dissemble, but that the doings of Chrysostom so often of us commended, are to be read with great discretion, warily, and not save of those that have afore been well exercised in the principal common places of Christian doctrine. Which thing also is me to to be understood of the Commentaries of other holy Fathers, like as S. Augustine also in his works, wisheth the readers to use their censure and judgement, as may be seen in his Epistle. 7. to Marcellinus. 19 to Hieronimus, 3. to Fortunatianus. two The later is, whosoever coveteth at any time to preach readily and to the purpose, him it behoveth to gather together, and to note in paper books, as many both sentences and examples out of the holy canonical Scriptures as is possible, touching all the common places belonging to the whole course of Divintie, which may at all times, and unto every argument proposed, stand him in stead, and be in a readiness. He verily must diligently travail in both these points, that desireth at any time with plentiful fruit of the spirit to instruct the people unto godliness in the Church of Christ. ¶ Of Confutation. Cap. XIII. WHere, if at any time the case so requireth that some things, Confutation how & after what sort it aught to be. alleged of adversaries against our opinion, be confuted, that shall in deed be accomplished, rather after an Oratoriall manner, then Logical, but yet compendiously and with perspicuous reasons agreeable to the capacity of the hearers. Example hereof be these: chrysostom in his Homily. 78. entitled: That it is better to suffer wrong then do wrong: after he had said: Therefore God commandeth us to suffer injury and doth all things, that he might withdraw us from worldly things, & make us to understand what glory is, what dishonour, what los, what gain: he addeth this objection with a solution also adjoined thereunto: But it is a grievous thing (thou wilt say) to suffer injury and reproach. It is not grievous, not, it is not (I say) O man. How long wilt thou stick astonied about things present and transitory for neither would GOD have instituted that, if it had been to grievous or burdenous. But mark what I shall say: he that doth injury, goeth his way, having in deed money, but yet a wounded conscience. He that suff●eth injury, is deprived of his money, but hath trust to GOD ward, a possession verily more worth than innnumerable treasures. Therefore the Objection is solved, by setting against a little corporal loss of him that suffereth wrong, a greater spiritual detriment of him that doth the wrong. And a little after in the same place: What? Sayest thou, I am deprived of all my goods, and biddest thou me hold my peace? I have suffered reproach, and wouldst thou have me take it patiently? But how can I? Forsooth very ea●ely, if thou wouldst look only up into heaven, if thou wouldst be hold the pleasant beauty thereof, and consider how GOD hath promised to take thee up thither after thou hast manfully suffered wrong and injury. This do therefore, and looking toward heaven, suppose that thou art made like unto him that sitteth there upon Cherubins. For he was both vexed with reproach and injury, and yet he suffered patiently: He endured in revilmentes, & yet sought no revengement: he was stricken, and strak not again: But contrariwise, he gave them innumerable benefits that committed such things, and commanded us to be followers of him. This solution is taken of the hope of reward promised, of th'example of Christ him else and of God, and likewise of his commandment. Confutations' where to be placed & put. Now it is in no wise necessary, that those things that need confutation should be heaped up together into one place, to the intent all things should be dissolueed at once, but it is lawful to disperse them through divers and sundry parts of the whole Sermon, that wheresoever any thing by occasion cometh to mind, which we suppose may be objected to our sentence and opinion, there we may confute the same without any further delay. Examples of which observation may every where be seen in the Sermons of the Prophets, Apostles, and holy fathers. For certes it is not the fashion, that just confutations, and such as we see used in Courtelyke cases among the Rhetoricians, should be instituted in evangelical Sermons. For why, he provideth not well for the people, that will seem to pester them with the hearing of over many answers and solutions of objections in one Sermon. Nevertheless, if it happen at any time, (th'affairs of the Church so requiring) that the whole Sermon be● applied to the reprovinge of a false opinion, or to the correction and abolishing of superstitions, or of some evil inveterate custom, then doubtless it is both seemly & also very requisite, that all things be dissolved in order that are produced of obstinate men for the defence of their errors. For great labour and diligence is needful to the extirpinge and rooting out of perverse opinions, wherewith the minds of men have any long time been infected, seeing they always subtly and craftily go about to imagine and contrive a number of things to establish and confirm their noisome opinions withal. For after this sort we may see confuted in the book of Solomon, which is entitled Ecclesiastes, the false and erroneous opinions of many touching the sovereign felicity. And the Apostle Paul in his Epistle to the Romans. Cap. 5.6. and 7. wisely infringeth and dissolueeth no few things, which the adversaries objected against the doctrine of justification by faith without works. Moreover, the Preacher shall use all the order and con●ing in confutation, which we see to be prescribed to the Orators, and he shall frankly use negation, elevation, divers forms of confutation. translation, excusation, digression, regestion, inversion, distinction, absolution, conquestion, investigation of the matter and form of arguments after the manner of Logic, and whatsoever else is of this kind. For of all these things examples may be showed in the Sermons of Christ, the Prophets and Apostles. Notwithstanding he must take diligent heed of this, Confutation must be void of sophistry. that his Confutation be utterly void of all subtle sophistry, that it be without ostentation of the deceitful drinks of Logic, and lawelyke craftiness, to be short, that it be without any desire of cavilling: And that verily for this cause, lest any man should suspect him either to trifle, or else to be desirous to cirumvent and beguile his auditors: Whereof the one is the point of shameful vanity and the other of malicious subtlety. Full well goeth the ecclesiastical discourse forward, that is seen to be decked and adorned with verity and simplicity. Some there be that in confuting now and then become so hot and vehement, Contumelious chidings to be avoided. that as men enraged with ire, they braced forth into contumelious reproaches yea, and sometimes into Thyestes' execrations, which whilst they do they exceed all measure and mediocrity. These men we wish to be admonished, that they would endeavour themselves to restrain, with the bridle of charity, the excursion of their vehement and hasty Oration. For it less offendeth, albeit it be a sharp reprehension, if it may be understood to proceed of charity. These things, touching the manner of confuting applied to the Popular understanding, and congruent to every kind of Sermons, whither it be a whole book, Conclusion. or a part of the book or some certain place that is expounded, or whither we entreat of affairs offered by occasion of time, may suffice. For the things that aught besides to be accommodate as proper to the kind r●dargutiue or corrective, those things we will with more diligence declare, when we shall severally entreat of the same kinds. ¶ Of Conclusion. Cap. XIII. IN every sacred Sermon, Conclusion, double: of the part, and of the whole Oration, which is called peroration. What is to be repeated in the Conclusion. each part or common place doth crave a brief conclusion: but besides that a certain apt and convenient peroration must be added to the whole oration. Now it this, if many notable places out of a whole book, or a part of a book, have been examined, a short repetition is rightly made of some principal points & Chapters thereof. If two or three places have been expounded, then of every one in order may be called into memory some certain proofs, such as seem to be most eminent & probable: now and then, the Preacher strayeth only in those things that pertain to the last place, the doctrine and utility whereof he alonely studiously commendeth. But in case some one certain place of Scripture, or a Theme simple or compound, shall thorough out the whole Sermon be declared at large, or that the Sermon be taken in hand touching business, which the state of the Church requireth to be handled, then for the most part a peroration is accustomably bestowed in moving of affections, to the intent, men may be stirred to desire or eschew, to allow or disallow, that whereof entreaty hath been made. Sometime to Sermons of every kind are annexed exhortation, Affections to be moved also in a peroration. Exhort. Reprove. or obiurgations utterly divided from those places that are before expounded: Which then truly rightly cometh to pass, when certain affairs do happen, whereof it behoveth the people to be admonished. So Chrisostom in a place in the end of his Sermon, rebuketh those that neglecting divine Sermons used to gadd to the Theatre to behold there the games on horseback called Ludi equestres. The same in his Ho●●lie 19 upon Genesis after the Scriptures declared with a brief conclusion, he passeth to an exhortation, wherein he detesteth covetousness, and requireth all men that they would endeavour themselves to help the poor, and to give almose unto them. In his Homily. 15. after he had besought his hearers that they would commend unto their memory, the things that had been spoken touching the incomnparable mercy of GOD, he admonisheth them that they woulds labour to pass the residue of the Lente fruitfully, and study not only to abstain from meats, but also much more from sin and wicked attempts. But most commonly he concludeth simply in praying and beseacute; echinge his audientes, Simply to pray and beseech. that they would have diligent consideration of the wholesome doctrine propounded unto them, that they would repeat it after they were returned home, sometimes also declare it unto others (which we may see him to have done, Homily. 2.14. and 20. upon Genesis, and else where) and finally convert it wholly to the amendment of their lives. Moreover now and then the Preachers do admonish in the conclusion, The hearers to be admonished of the matter of the next Sermon. Certain means of finishing sacred Sermons. of what matter they are determined to entreat in their Sermon following. Out of Chrysostom Homily. 4. upon Genesis, also. 4. upon the first Epistle to the Corinth. Item, his. 5. Tom, Homily. 28. against swearing, some gather that the custom was in the church in times past, that the people after the end of the Sermon, should clap their hands and make acclamations, I but so as much as this custom seemeth to have followed from the Theatre or market place, it is worthily obsolete and grown out of ure. two Much better it is verily to end all sacred Sermons with prayer, III or (that we certainly know to be done in some place) with the confession of faith, that is to say with the repetition of the Symbol apostolic or Nicaene. ¶ Of Amplification, Cap. XU. Whatsoever thing is profitable either to teach perspicuousely, What things the Preacher shall get to himself. or also to move & persuade withal, all that shall the Preacher purchase to himself as most requisite and necessary furniture. Therefore, let him know, that argumentations tripartite, quinquepartite, Enthymemata: also Schemes and Tropes: further, the craft of amplifying and moving of affections, and finally whatsoever else of this order is taught of the rhetoricians, masters of well speaking, do appertain and belong unto him. Howbeit our purpose is not to speak any thing at all touching the forms of arguments, of Schemes or Tropes, forasmuch as we do gather these things only for their sakes, unto whom we suppose all those things to be already very well known. But nevertheless we will note somewhat touching amplification, Of amplification, what he will speak. for that we perceive many of the holy Fathers to have been studiously occupied in handling of the same: Yea, and somewhat otherwise to usurp amplifications, and to allege also other manner of arguments, than the Orators are accustomed. For the Preacher doth not use amplification, to the intent to bring to pass, why the Preacher must use amplification that the matter might appear either greater or lesser than it is of itself, or (as it is said) that of a fly might be made an Elephante, or again of an Elephante a fly, in which point the rhetoricians do most chiefly labour, coveting withal to corrupt the judgement of the hearers, and to withdraw them from the right scope: but to the end, it may be acknowledged of all men to be such and so great, as is meet and requisite that it should be in deed which verily is no other thing, than to reclaim men erring from the truth, to a prudent and sincere judgement. Amplification, when to be used. And hereupon we may also gather, when and at what time the practice of amplification aught most conveniently to be used. For if at any time thou happenest upon those places, of which it is likely that the bearers cannot judge sufficiently aright, then by adding to amplifications we must labour to bring them to this point, that they may be able to conceive both what and how great every thing is. And often times it cometh to pass, that certain sins, (for as much as they are commonly and every where without controlment committed) be by the judgement of the common people supposed not to be so heinous as they are in deed: of which sort are, concupiscence, hatred of our neighbour, revilements, perjury, brawlings, drunkenness, offences given, etc. Of these therefore when the Preacher shall fortune to entreat, he shall not without good cause, by using of amplyfications, go about to declare the greatness of the same. In respect whereof. Esay Cap. 1. doth very artificially amplify certain sins of the jews by comparisons and such like places. Christ in like manner Math. 5, amplifieth divers and sundry offences, as namely reproach of our neighbour, concupiscence, perjury, and proveth them to be much more grievous than a great number did suppose. Again, some there be that esteem certain things more highly than they aught to be esteemed, as for example, we may see some men to attribute so much unto ceremonies, rights, men's traditions. etc. that they are not afraid to prefer them before the very commandments of god. Therefore when it shall be for the behoof of the hearers to entreat of these things, the Preacher shall prudently extenuate all observations or traditions, yea and with necessary and probable arguments (so much as lieth in him) conclude, that they are by no means to be compared with the precepts of God's law. Christ, Matthew, 15. and Mark. 7. doth grievously reprove the preposterous judgements of men in this behalf. And Paul in his epistle to the Colossians doth with wonderful dexterity shake up and bring into contempt the uphoulders and maintainers of traditions. Sometimes it so falleth out that certain notable virtues are neglected, or be not esteemed as they are worthy: wherefore through amplifications they shall be advanced to the dignity which of right they aught to have. In respect whereof the Apostle to the Rom. 4. doth amplify the faith of Adraham, by the causes and circumstances thereof, to the intent, that all men might perceive, that the faith whereby Abraham so greatly pleased god & was accepted of him, and whereby also men aught to be justified, was not cold and light: but vehement, notable, and very wonderful. Who contrary to hope (sayeth he) believed in hope, that he should be the father of many nations, according to that which was spoken: So shall thy seed be. And he fainted not in the faith, nor considered his own body now dead, whon he was almost an hundred years old, neither yet the barrenness of Sara's womb. He staggered not at the promise of God through unbelief: but was strong in faith, giving glory to GOD: and being full certified that what he had promised, he was able also to perform. And therefore was it reckoned unto him for righteousness. There is extant also a grave amplyfycation of the same Apostle, touching the wrath of God to be feared of all those that will not acknowledge Christ to be the true Messiah: Take heed my brethrne (sayeth he) lest at any time there be in you an evil heart of unbelief, Hebr, 3.4 to depart from the living God: but exhort ye one an other daily, while it is called to day, lest any of you be hardened, through the deceitfulness of sin. For we are made partakers of Christ, if we keep sure unto the end the beginning of the substaune, and so forth as it is in the text. For the place is long. Moreover, Whence the Preacher may take orders of amplyfiing. the Preacher may use all the furniture of amplyfyinge, that the School of Orators ministereth unto him. Wherefore, as touching that which pertaineth unto words, he may mingle together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I Out of the faculty of Orators. expolition, definition, description, distribution, heaping up of matter, increasement: As touching the things themselves, he may transfer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is to say, pass from a question definite to a question infinite or common place, he may examine (so far forth as the nature of the argument will suffer) the causes, to wit, the matter, form, effect, end: Moreover the circumstances, as the person, time, place, manner, instrument, occasion, and so forth. Then, things happening or signs, whereof some be antesedents, some subsequentes, other some annixed to the business itself: also comparisons, similitudes, contentions, contraries: and whatsoeruer things else are in this kind set forth of the rhetoricians. Again further, II Out of divinity itself the Preacher may borrow many points of amplifying out of Theologye itself, which hath no small number of peculiar places, apt and correspondent to every kind of argument as well as any other discipline beside, like as we shall a little after declare. Therefore he that teacheth the people, doth oft times frame his amplyfication, Ab attributis Dei, that is, of the properties of God, as that God searcheth the heart, that he can not be deceived: Of the Commandment of God: Of the Promises set forth: Of the Threatening of punishments: Of the Calling of Man to the knowledge of the truth: Of electing into the Church of God: Of Spiritual gifts received: Of a General sentence in Divinity: Of the Predictions of the Prophets: Of that, that they be things spiritual: Of the time of the Law: Of the Time of the Gospel: Of the Sign to the thing signified: Of a thing spiritual to a thing Corporal: And again of a thing corporal to a thing spiritual, etc. Which to the intent we may in some sort make plain, and evident, it shall not be amiss to add one or two examples touching the same. Esaye Capitulo, 15. Examples. prophesying before that it would come to pass, I that all the most noble Cities of the Moabites should be destroyed, in an Oration not over long in deed, but yet very proper and elegante, amplifieth the perils and dangers which he foresaw to hang over them. All their heads (sayeth he) were bald, and all their beards shaven. In her Streets are they girded about with Sackcloth, in all the tops of her houses and Streets shall be nothing but mourning and weeping. Hesbon and Eleale shall cry, that their voice shall be heard unto jahaz: and therefore the armed soldiers also of Moab shall bleat out and cry for very sorrow of their minds. And so forth as it followeth through out the whole Chapter. Chrysostom, in his homily. 19 entitled to the husbandmen, and against swearing, to the end he might teach how grievous a sin it is to swear falsely, and violate an oath, sayeth in the beginning, that not only those the perjure themselves shall be punished, but also their whole houses and families by the just judgement of God shall utterly be subverted and destroyed. Which he proveth generally by the example of the destruction of the Sodomites, in which, for the offences of some, not only the men, but also the very walls, the houses and buildings, yea and the very earth itself, seemed to sustain most bitter torments, the very relics of synders and ashes, with perpetual barrenness, remaining even until this day. afterward he addeth further that he will make also a special demonstration, how that for the perjury, and the of one man, it may come to pass, not only some one house, but also a large and ample City, yea and some whole Province and Country to be destroyed by the just vengeance of God. By and by therefore he produceth the history out of the fourth book of the Kings. Cap. 24. and 25. of King Zedechias, or Zidkijahu, who, after that he was made King of juda by Nabuchodonosor king of Babylon, kept not touch and covenant with him, but striking a league with the king of AEgipt, in the ninth year of his reign he sought means to revolt; for which cause the kingdom of juda (notwithstanding the puissance thereof) was utterly rooted by and overthrown. And besides this, he inferreth divers and sundry reasons to aggravate the sin of Zedechias, but amongst the rest, he taketh one trim and notable specialytie out of the Prophecy of Ezechiel, cap. 17. For when as by chance some had said, that the country of juda was not punished for the violating of an oath, but rather for other offences: Chrysostom reciteth, touching the same matter, the judgement of Ezechiel, 〈◊〉 plainly testifieth that the subversion of the jews happened through the breakings of covenant with the king of Babylon. Upon which occasion he properly expoundeth and cunningly interpreteth the parable of the Prophet of the two Eagles and of the vineyard, whereof the one Eagle betokened the king of Babylon, the other, the king of Egypt, and the vinyeard the kingdom of juda. After this, he prosecuteth the things that pertain to the history. And whereas it is reported in the story, that the City was besieged almost by the space of three years, out of that circumstance he exaggerateth the evil, admonishing that, by the continuance of time and also by the perils adjoined thereunto, as on the one side hunger and famishment, on the other, fierce and outrageous slaughter, the grievousness of the sin might be esteemed. But he addeth further in the same place, an other reason derived of the providence and ordinance of God, saying: Therefore would God have the City oppressed with so long a siege, that the king relenting, might confess his sin, and also through the persuasion and impulsion of the Inhabitants, willingly yield himself to the babylonians: by which means verily it seemed that some kind of redress might have been procured to so great calamities. Wherefore so long time together to persist obstinate in his evil, and not to be touched with repentance, when God specially so many ways invited him, was very heinous and horrible to consider. And even this also maketh to the augmentation of the ●●ime, that the King in the mean while, would not give ear unto those that told him the truth, and counseled him for the best. Concerning which matter Chrysostom addeth the prophesy and counsel of jeremy, which is extant jerem. 38. For he being inspired with the spirit of God, counseled and foretold unto the King, requiring his advice, that if he would willingly submit himself to the King of Babylon, he should be received into favour, and his kingdom by that means should remain in safety: but in case he refused so to do, he should be led away a captive & his City consumed with fire. But jeremy preached to a deaf man. Wherefore in this respect again is Zedechias greatly to be accused. Then consequently as it were, per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he describeth the spoiling and profanation of the Temple, the burning of the City, the walls plucked down, the booties carried away, the Princes stain with the sword, the people led away captive, eftsoons repenting and in●ulking withal that perjury and breaking of promise were the causes of all these calamities. With these things not contented, he proceedeth further and showeth the pains which the king himself sustained: declaring the same to be double or two fold, the one deprivation of his sight, the other captivity. And forthwith he amplyfyeth them booth: the first verily, for as much as before he was made blind, he was constrained to see his children slain in his presence: the later, for that from thence forth he should become a Spectacle and an example to the whole world, but chiefly unto those nations, through whose dominions he should afterward be led away captive. Where again, be cunningly accordeth two prophesies the one seeming contrary to the other, and proveth them in the end to be booth true, by the success that ensued upon the same. The one of them was, that Zedechias should not see Babylon: the other that he should be led away into Babylon: Whereof that one (saye●● he) was accomplished when in juda itself he had his eyes plucked out: this other likewise found true, when after he was carried away into Babylon with a great number of other captives more. He addeth yet (finally) an other amplyfication to the hearers taken out of the comparison of the time of the Law, to the time of the Gospel. If those that lived under the law were so grievously punished for perjury, what great plagues do remain for those, that now in these days, when the light of the Gospel most clearly shineth, are not ashamed to forswear themselves? But I cease to make any further annotations upon that place furnished with all kind of cunning and conueig●aunce. By these things it may sufficiently be perceived, that amplyfications are oft times gathered out of those places, which divinity, challengeth as proper to itself. III The same Chrysostom in his homily, 46. upon Genesis, with wonderful prudence and dexterity amplifieth (like as did. Origen also before him) the faith of Abraham, and his obedience derived of faith, being ready to offer up his only son Isaac: the discourse whereof whosoever will attentively read, he shall hardly (I am sure) refrain himself from tears. FOUR Again in his homily. 14. touching the temerarious oath of Saul, 1. Reg. 14 wherein he swore that who so ever did taste any bread before the evening should die the death, it is an easy matter to observe many more amplifications derived out of divers and sundry places of Divinity. I cannot choose, but that I must needs add this also by the way, What manner of arguments aught to be ministered unto children for th'exercise of their stile. and (as ye would say) minding of some other matter. Some there be that propound unto the youth in Schools arguments, in which they may exercise their stile, and make a trial of the towardness of their wit: but those for the most part are taken out of fables, or certes things vain and frivolous, that I say not, sometimes filthy, or otherwise hu●●fill● But how much better should the schoolmasters do, if they would oftentimes prescribe unto their Scholars committed to their charge, & to those inespecially that are informed, to the study of divine letters, arguments taken out of the holy Scriptures, and would command them to explicate and in explicating to adorn the same, one while by amplifications, an other while, by other forms of exercises, according to the imitation of Chrysostom or some other excellent divines. Of moving of affections. Cap. XVI. THe Preacher shall not employ his least care in moving of affections, Thar the manner of moving of affections aught to be known of the Preacher. forsomuch as all the learned sort do confess, that he standeth of no one thing more in need, than he doth of this one only faculty. They that teach no otherwise in the temple, than professors are accustomed in the Scoles, it cannot be that they should be the authors of any great spiritual fruits, and very few or none are seen to be induced with such Sermons to repentance and amendment of life. Wherefore, whosoever he be that hath once taken upon him the office of teaching in the church, must with great industry apply himself unto this, that he may at the length feel himself able to perform somewhat worthy of commendation in this behalf. We in the mean time will add to some things that serve unto this end: The order & division of the things to be spoken touching moving of affections. I When affections are to be moved. and first verily we will declare when and what time it is convenient to move affections: then next, where or in what part of the Sermon: lastly in what places or with what practise it may be done. It is well known out of the books of the rhetoricians, that the common affections are accounted to be four: Gladness, Hope, Fear, Grief. And under gladness are ordinarily placed, deletation, vaunting or boasting: under hope, desire, indigence, or need: Under fear, slothfulness, shamefastness, terror, timorousness, trembling, perturbation: Division of affections. Under grief are, envy, ire, evil will, hatred, emulation, pity, sorrow, lamentation, carefulness, painfulness, desperation, etc. Now the Preachers do not accustomably use to excite the minds of their hearers, 〈◊〉 affecti●●● 〈◊〉 to be 〈◊〉 of the ●●●●●er. to every of the kinds of affections now rehearsed, but unto those most chiefly which every man at the first sight may know distinctly to be most convenient and, as it were, destinate to divine affairs, that is to say, to things pertaining to the eternal salvation of mankind. They induce therefore their hearers most specially to the care of obtaining salvation, to sorrow or indignation for offences committed, to the loathsomeness and hatred of sins, to the love of virtue, to the fear of god's judgement and of punishment, to the hope of mercy to be obtained with God, to compassion and love towards our neighbour, and unto those affections besides, that are unto these most semblable, but scarcely to any other. Wherefore the mener of moving of affections assigned unto Preachers in the Church, is not altogether like unto that, that the Orators use in their Forum or Consistory. To the intent therefore thou mayest know when and at what time it is meet and convenient that affections be moved of the Preacher, How to know when affections are to be moved. before all things the parts of the whole Sermon, and the principal places, which are specially to be touched therein, aught effectually to be comprised in the mind and reduced to a perfect order. For the tractation of what place soever thou shalt judge to be most profitable and necessary either to the state of the Church, or to the time and causes incident, in the illustration thereof chiefly, beyond the rest, thou shalt employ thy diligent labour, and also endeavour thyself to move the affections of the hearers. The effect of our meaning, is this: Thou expoundest some entire book of Scripture, or some part of a book: in the words that come next to hand, are found (peradventure) touched divers and sundry profitable places, whereof some do contain manifold doctrine, othersome redargutions, other institutions, other corrections, or consolations. And in these one there is most apt to stir up the minds of men unto virtue, very requisite in the life of man, and chiefly in respect of present considerations: therefore, thou shalt understand that this same place is in such sort to be declared of thee, that thou mayst endeavour thyself to move the affections, either more vehement or moderate, according as thou shalt see it expedient. At what time therefore, thou shalt perceive men to be given to drunkenness and excess, if there happen any where in the Sermon a place of sobriety and temperance, or against superfluity, in this verily thou shalt longest tarry, and through exhortation or reprehension, so stir up the affections of the hearers, that they may both covet sobriety and abandon excess. Moreover, where many of the common sort are oppressed with poverty and that there is every where great scarcity of victual, and yet in the mean time charity very cold, and unneath any where to be found: if then a convenient place offer itself touching liberality, thou shalt with all thy power go about to explain it at large, and with as great industry as thou canst, induce the minds of the hearers to bountifulness, and compassion towards the poor. Furthermore, there happeneth peradventure a place whereby it is signified that God would have little children to come unto him: Here very fitly shall be entreated of the love of parents towards their childrne, yea, and with some vehemence also, and provocation of minds, shall the parents be urged to send their childrne to Scole in time convenient, and provide that they may rightly be instructed in the principles of godliness. To be short, if at any time an history or precept, or sentence be purposed upon, which produceth a place of constancy and fortitude in the confession of faith, this place certes shall worthily so much the more amply be declared, by how much, very few are to be found in these days, that by reason of public dangers, but especially for the perturbation of the Church, dare constantely abide by the truth. And verily in this self same argument, shall all the cunning in moving of affections be seasonably set abroach, two Where, or in what part of the Sermon affections are to be moved. and men provoked with great sharpness of words and sentences, to constancy and fortitude in the confession of the truth. Sometimes also beside the tractation of common places, or explication of the scripture, there is mingled, either in the beginning of the Sermon, or in the end, or else (by digression) in the midst, some exhortation or obiurgation, in which the oration assurgeth even to the stirring up and concitation of affections. Examples thou mayst find not rare in Chrysostom and other ecclesiastical writers. By these things it is evidently to be perceived, in what part of the Sermon affections aught to be moved. Not in confirmation only, but also in the Exordium, and conclusion: Not only where the confirmation draweth to an end, but also wheresoever else the consideration of those things that are touched will seem to require, shall it be convenient to stir up the motions of the mind. To the Preacher ought a greater liberty to be given by all means then to the Orator, like as also the Preacher may do many other things with comeliness, that are not in the mean time to be attempted of the rhetorician. For the Preacher chargeth, commandeth, sharply rebuketh, threateneth, pronounceth, as one in place of authority, and as a judge, the sentence of excommunication: But the rhetorician supposeth none of these things to be lawful unto him, but rather he is compelled now and then foully to flatter and fawn upon the judges, sometimes also to prostrate himself as an humble supplyaunt, before the tribunal seat, and what not & Chrysostom in his Homily. 26. entitled, That we aught to be vert●●●sely occupied in the least things, and that we aught not to swear, forthwith in the very entry of his Sermon, repeateth many things gravely and with a certain Episcopal dignity, whereby he induceth the hearers to fear the judgement of God, and also the severity of ecclesiastical discipline. Howbeit, in whatsoever exhortations, reprehensions or obiurgations it be, that place aught chiefly and frequently to be given to the moving of affections of minds, it is much better known, then that it is needful here to be admonished, the daily custom of teachers in the Church not obscurely, proving and confirming the same. Moreover, III With what skill & cunning the affection are to be moved. I Mean. with what furniture of arguments or with what kind of art the Preacher may conveniently move and stir up the minds of the hearers, we will eftsoons declare. Before all things it is very necessary that he which speaketh, do conceive such like affections in his mind, and raise them up in himself, yea, and (after a sort) shows them forth to be seen unto others, as he coveteth to he translated into the minds of his auditors. For he that both in words, voice, countenance, and apt gesture, declareth himself to lament and be sorry either for the peril of some, or for the common misery of all men, ●ée alone seemeth forthwith to provoke the residewe to pity and compassion: He that burneth wholly in himself, and is altogether inflamed to attempt some notable thing, he by his oration and (as it were) by his own example may incense others to enterprise the like: He that doth utterly abandon vices himself, and expresseth the same accordingly by the testimony of his mind, he undoubtedly at the length shall train others to the hatred and detestation of the same. How we may stir up affections in ourselves. A man may stir up affections in himself divers ways. First, by the diligent consideration of the things the are before his eyes as namely when a man very exactly discusseth and ensercheth in his mind, all and every point annexed to the matter itself. Which thing nevertheless cannot be done but of him, that knoweth perfectly the nature and kind of the business in hand. secondly, by a vehement imagination or fantasy, when a man with most attentive cogitation apprehendeth, and depaynteth to himself the forms and simylitudes of the things whereof he entreateth, which afterward he so fixeth & settleth in his mind, as if his own private cause were in handling, and as though he should perpetually muse upon that thing alone. Thirdly, these things are furthered, yea, and increased also, if a man shall attentively read and peruse some one place (especially) in the sacred Scriptures, wherein the affections are judged to be most cunningely and artificially moved: in which it shall be convenient so long time to stay, as the mind may fully conceive those things that agree with the purpose. After which sort certain Emperors be reported (& among these also Alexander of Macedony) as oft as they intended to join battle with their enemies, to have inflamed themselves by the reading of certain verses, wherein some horrible conflict committed, was of some Poet described & set forth. Fourthly, in case thou desirest earnestly to be moved and affected thyself, it is requisite that thou labour to obtain that of God, (who turneth and enforceth the hearts of men at his pleasure) and say with the Plalmist: Psal. 119. incline my heart O God unto thy testimonies. And hereupon is now opened unto us also the second mean whereby a man may mou the minds of his hearers. II Mean. For it behoveth him in the beginning of his Sermon to pray unto God with fervent prayer, that it would please him by his holy spirit so to frame and direct the hearts of all men, that they may both easily perceive those things that are spoken of the truth, and also by all means embrace and accomplish the same. Full well said Augustine, that all the preaching of the verity profiteth a man nothing at all, De civita. de●. Lib. 15. Cap. 6 III unless God by his interior grace, govern and work in the heart. thirdly, it cannot be dissembled, but that the moderate pronunciation of a lively voice together with a decent and comely gesture of the speaker, doth add great force and importance to the moving of affections. Which thing to be true the very Gentiles also themselves do testify. Demosthenes, being oftentimes demanded what the chief and principal point was in the whole kind of well speaking, would always make answer that it was gesture and ponunciation. Again Aeschines his adversary affirmed; that the oration of Demosthenes which he had with great grace rehearsed, would deserve incomparable admiration with the hearers, in case it might fortune them to hear Demosthenes himself but pronouncing his own words. So far forth is one and the self same. Oration (by divers men, pronounced) perceived to be one while of more, an other while of less power and strength. Fourthly, FOUR most effectually of all do they move the minds of men, to whom is given of God that virtue or power of spirit in Teaching, which we said, in the second Chapter of this present Book, to be most requisite and necessary to every Preacher. For all men must confess that the power of moving affections, doth not in such wise consist in exquisite terms, exact of speech and apt pronunciation, but that a much greater dignity, brightness, yea, and majesty doth rest in this manner of speaking, wherein we see some men to excel and shine before others. For we know by experience that some commonly speak atogither without art, and very simply and plainly, and yet in the mean time do draw their hearers whithersoever they list. etc. And hereupon it cometh to pass, that in Thappostles speaking so simpely and plainly, (I had almost said also rudely and disorderedly) is so oft times commended their wondered power in speaking and teaching, whereby all the most learned and smooth tongued enemies of the Gospel have marvelously from time to time been vanquished and compelled to give place. Neither doth this excellent gift happen to any other, then unto those that are seriously occupied in God's business, which thing is the cause why the apostle so studiously setteth the same (ad oppositum) against the faculty of well Speaking which the rhetoricians do challenge to themselves as their own proper right. My preaching (saith he) was not in the flattering phrases of man's wisdom, 1. Corinth. 2. but in the demonstration of the spirit and of power. Again: we have not received the spirit of the world, but the spirit which is of God, to the intent we may know those things that be given us of Christ, which also we speak, not in words taught by man's wisdom, but such as we are learned by the holy Ghost. V Fiftly, the matter themselves (many times) whereof entreaty is made, be of great weight and force to the stirring up of the motions of minds. For there happen some things of such a nature, that the narration thereof (though it be rude and homely) do most swiftly and deeply sink into the hearts of the hearers, Gen. 43.44.45 and that do very greatly move and delight the same. We may take, for example's sake, the narration of joseph acknowledging his brethrne, when he held the chief government of the common wealth of AEgipte: which who (I pray you) except, he be of flint can reed without weeping? Grigory Nazianzene in his first oration touching the reconcilement of the Monks, affirmeth that he never read the Threnes of the Prophet jeremy, without shedding of tears. 2. Samuel. 18. Very short but yet very vehement and lamentable is the complaint of David bewailing the death of his son Absalon. To these may be adjoined certain Sermons pronounced by Christ a little before his death Sixtly, joan. 14.15. to the same effect are ordained certain places artificial, VI whereof we may perceive not a few to be taken out of the rules of the rhetoricians, but many more also out of Divinity itself, and out of the sacred scriptures. What these places be and to the moving of what affections every one do serve, it shall not be a lost labour briefly to declare. Therefore, Places apt to provoke grief and indignation for offeces committed. if the Preacher at any time be desirous to bring to pass in his Sermon, that men utterly desperate and past hope (in a manner) of recovery thould become careful of attaining unto eternal salvation, he may borrow certain reasons and arguments out of these places that follow. 1 Of the honesty of the cause. For it were a vere filthy and unhonest thing to persist in that kind of life, of which all good men would be ashamed. 2 Of the loathsomeness and greatness of sins. Either of which is to be learned out of the law of God. 3 Of the knowledge of man's fragility. What is this life but a vapour suddenly vanishing a way? why therefore do we not speedily frame ourselves to the amendment of life? 4 Of the miseries as well external as internal which being subject to the crimes of this life, are adjoined thereunto. A great misery it is to live in contempt, & perpetual vexation of mind. 5 Of the harms that accompany for the most part the filthiness of this life: as loss of good name and estimation, loss and consumption of goods, to be cast down from the degree and estate of honour, etc. Add also hereunto the evils that shall follow after this life. 6 Of innumerable benefits which shall happen through the purposing of a better life. Where it behoveth us to remember the promises of God. 7 Of the necessity of the matter. Except we repent, we are utterly undone, and shall do nothing else then heap more sins upon more. And may so many threatenings of God himself set forth in the Scriptures nothing move us at all? 8 Of the easiness of the matter. God planteth in the minds of all men a certain study and desire of health. The same at all times inviteth, allureth, draweth us, and layeth open unto us a most easy entrance unto salvation. What need many words? As well these places, as also many other besides, may be observed in the Sermons of Christ, the prophets and Apostles, touching repentance & amendment of life. Peter in his first Sermon that he made Act. 2. using some certain places of this kind, doth by and by so move the hearers, that they forthwith were pricked in their hearts, & very desirously required to know what they might do to obtain salvation. Moreover the Preacher shall use partly these same, partly also some other places, if at any time he endeavoureth to move his hearers unto sorrow or indignation for their offences committed; or unto hatred & detessation, not of wretched and miserable men (as the Orators are accustomed to do) but of sins and of the devil continually without ceasing provoking us to evil. For truly Divinity teacheth us the even our enemies also are to be holpen with all manner duties of Godliness, and Christ willeth us to pray unto God the father for the health and salvation of our adversaries. Furthermore we have observed among the Divine writers, II Places apt to procure hatred of any vice. to the stirring up of hatred and detestation of any one or more vices, these places following as fit to be used: 1 Of the authority and diligence of these men that before us laboured by all means to extirpate and root out those vices out of the company of the faithful. 2 Of the greatness of the same vices, as namely that they are not common, that they be strange, seldom heard off, etc. 3 Of the quality of the persons that be infected with those nices. 4 Of the very shape, matter, & other circumstaumces of the same vices, which declare their filthiness & indignity. 5 Of that, that even by the secret instinct of nature alone all men aught to abhor and abstain from them. 6 Likewise sins are compared with sins, and those that be touched, are showed to be far more grievous than all the residue. 7 Of the greatness of the evils, that be already sprung out of the sins present, and that may afterward redound to potterytie. Places out of Divinity serving to the same effect. And these places verily may be taken as specified of the Orators: but out of Divinity are derived grounds of greater weight and importance, as: 8 Of that, that we aught not to be so filthy and vile, as that we should submit our minds and bodies to our enemy the Devil to serve his wicked and diabolical suggestions. 9 Of that, that we incur the crime of disloyalty, yea and of high treason also, if we revolt from the tents of our saviour Christ unto belial. 10 of that, that it is a great ingratitude, and that more is an extreme cruelty to crucify Christ a fresh through our sins, and to despise his blood wherewith he hath once washed and sanctified us. 11 Of that, that by defiling ourselves with sin, we grieve the holy ghost, and do slander the holy angels our keepers, yea and the universal church of God. 12 Of thee, that by the grace of God assisting us, we may be able to resist the temptor and traitor sathan, tame our flesh, abandon evil thoughts, etc. 13 Of that, that if we hearken unto the Devil, all the fault shall be imputed to us, and unto our iniquity, neither shall it be lawful to pretend any excuse at all, but even we ourselves shall bes punished for those enormities, which by the provocation of the devil we commit. 14 Of the pains that are threatened unto sinners, and the same not only temporal, but, also eternal, to the avoiding and eschewing whereof, there is no way for us to be found except we repenting implore the aid of Christ. Sometimes occasion is offered unto the preacher, To the stirring up of love. to sti● up his audients unto love, that is to say, unto charity or benevolence. Which truly then chiefly cometh to pass, when as entreaty is made of some notable virtue, or when the excellent deed of some patriarch, Prophet, Apostle, or of any other man of worthy memory, is celebrated and solemnized. For here it is convenient to provoke the minds of men, and (so farforth as may be) to inflame them to love and embrace so excellent and rare a virtue, & to the fervent study of imitating so notable a deed. To the furtherance therefore of this matter much available will be the reasons taken out of the places of things to be desired and things to be eschewed, to wit: 1 Of the honesty. Of the thing. 2 Of the godliness. Of the thing. 3 Of the religiousness. Of the thing. 4 Of the gloryousnesse. Of the thing. 5 Of the easiness. Of the thing. 6 Of the necessity. Of the thing. All which things may briefly be confirmed and illustrated by reasons, sentences, examples, similitudes, derived out of the treasury of the sacred scriptures, Item: 7 Of the causes of things. 8 Of the circumstances. 9 Of the signs, or accidents, as well 10 Antecedent, and 11 Adjoined to the matter itself, as also 12 Conssquent, etc. Which kind of places verily and those deduced out of Divinity; we see the holy Prophets to use, as often as they exhort unto righteousness, unto modesty, unto humility, unto the confession of the known truth, unto the diligence observation of the true worshipping of God. Neither doth any thing what soever appertinent to this kind of business, less notably appear in those Sermons of Chrysostom, in which he endeavoureth to train men unto patience, sobriety, hospitalytie, liberality towards the poor, and other such like virtues. Now to cause that fear of god's judgement to be imprinted in the minds of the hearers, will be a help and furtherance proofs drawn forth. 1 Of the the greatness of our sins, which it behoveth to be amplyfyed out of the law, by and through all the circumstances thereof. 2 Of our own unworthiness, and proper offence. 3 Of our own imbecility and weakness. We that are void and destitute of all kind of virtues, what shall we object against the iudement of God? 4 Of that, that it is necessary the threatenings of God thould be accomplished without any exception. 5 Of the grievousness of the pains that are evidentley mentioned and set forth in the threatenings of God. 6 Of that, that God executeth those things indifferently, whereby both his justice becometh famous, and his mercy also apparent. 7 Of the examples of those men, whom we know to have been sharply punished of God for their sins. 8 Of that, that God, if he punisheth not by and by, and if not in this life: yet after a short time, or at lest after this life, he repayeth due penalties according to the deserts. 9 Of that, that no evasion of man's wisdom or industry will serve to escape and wind out of God's judgement. It is no difficult matter to accord also some other places, unto these arguments, touched before in the premises. The controlling Sermons of the Prophets and Apostles, Obiurgatory Sermons. or of chrysostom and other holy fathers do throughly abound in this kind. Places to procure hope of mercy. Further to the procurement of hope and desire of mercy do conduce a number of places accustomed to be used in consolations, I but especially these: 2 Of the confession of sins before God. 3 Of our humility or mortification. 4 Of the continual imploration of God's aid. God despiseth not the prayers of them that humble themselves, and despair of their own strength. 5 Of the power of the spirit assisting us in our prayers. 6 Of the promises of God. 7 Of the natural goodness of God that is the promiser, whereby he will both be prayed unto, and also graciously grant our petitions. 8 Of that, that God delighteth to stand by his word and promise, and will deceive no man. 9 Of the intercession of Christ our mediator. 10 Of the effect of the death, and all the merits of Christ. 11 Of that, that our father knoweth our necessities, yea even before the ask. 12 Of our election, vocation, justification. 13 Of that, that God never utterly forsaketh those that be his, but with fatherly compassion helpeth them before they fall into any extreme danger. To the furtherance also hereof, let the Sermons consolatory or comfortative be read disposed to the fortifiing and erecting of minds in the conflicts of temptations, and (no doubt) a much more plentiful matter will offer itself in them, then can of us in few words be comprised. Lastly if thou intendest to provoke the minds of men unto pity and compassion, Places to move men to compassinon. which then truly is expedient to be done, when the people is to be admonished and required, to be helpful to the poor and needy, to secure them that are afflicted with sickness, shipwreck, casualty of fire, rage of waters, war, or such like calamity, to labour with all diligence to reduce those that err, or those that are almost fallen into desperation, into the right way again, or to pray unto God for their health and safety, thou shalt conveniently gather some reasons of these places following. 1 Of the age: as, if it be a child, or an old man that is afflicted. 2 Of the sex. 3 Of the condition or impotency of the party: as, if it be a poor man, if it be a widow, orphan, etc. 4 Of the innocency of life. Of him that hath hurt no man, nor shamefully and prodigally consumed his substance, we sooner take pity and compassion. 5 Of the former estate: happy, prosperous, etc. 6 Of the kind of the calamity. 7 Of the greatness thereof. 8 Of the comparison of the present evil with other discommodities. 9 Of the place, time, instrument, manner, and other circumstances. 10 Of the power and cruelty of those that inferred the injury. 11 Of the providence of God disposing all things wisely and to the best, which also would have present examples of calamities to be extant for our sakes, to the end a trial might be had how we aught to behave ourselves in the afflictions of other men, and that we might have occasion to exercise the duties of charity towards the oppressed 12 Of the dignity of him that is distressed, as namely that he is our brother, partaker of the same spiritual regeneration with us, and redeemed with the self same blood of Christ. 13 Also of that, that our brother which is oppressed doth not suffer only for his own offences, but rather for the example of others: as Christ interpreteth the casualty of those men that were slain by the fall of the Tower in Siloe. 14 Of the fear of the like evils hanging over our heads. For the punishments which we see inflicted unto others, we aught to know that the same also are prepared for us at all times by the good will and just judgement of God. 15 Likewise of the precepts of God, whereby we are commanded to be merciful unto other. 16 Of the promises that are set forth unto those that exercise the deeds of mercy. 17 Of the threatenings both of temporal and eternal pains, which do hung over as well the body as the soul of those that are not touched with compassion towards others. 18 Of the avoydyinge and contemning of the sleights of our spiritual enemies the flesh, the world, the devil, that call us away from well doing, and continually seek to draw us into danger, misery, and thraldom. But be it sufficient to have rehearsed these places in order, which do minister occasion whereby also other fit and convenient places may be excogitate. Moreover sometime are published the most ample benefits purchased by Christ: How he benefits of christ are to be published and declared. very well therefore shall the Preacher with all force of words, and courageousness of mind extimulate his hearers, to wheigh exactly the greatness of Christ's benefits, I to the intent, that by their amendment of life, two and by their good and godly conversation hereafter they may endeavour to show themselves thankful for the same. In this behalf therefore he shall not without good cause bestow great labour and diligence. But as we said before, Places of moving of affections where, and in what order they are most fitly to be taken. like as these things are properly pertaining to Divinity, even so the places applied to the moving of affections, can not more convenintly be collected out of any other faculty (those only excepted which we see to be contained among the rules of the Rhetoricians) then out of Divinity itself. howbeit to stand longer upon these points, and to occupy the time in repeating and discoursing of these and such like places, would be but a superfluous labour. We seem to have performed that which to our duty appertaineth, in as much as we have (after a sort) showed away, wherein they that begin at any time to trace, shall easily enure themselves to draw out of the fountains of Divinity places apt for every kind of argument. For Divinity is very rich, and ministereth most plentifully and liberally to every one that seeketh, all kind of furniture requisite to the faculty of well speaking. But as touching figures which serve to the moving of affections, Figures. it is not neéedfull that we should add any thing further than the Orators have done. For such as they have taught to be profitable for this purpose, all those shall the Preacher at his liberty appropriate to his own oration. Wherefore repetition, heaping of matter, increasement, A heap of figures. contention, exclamation, interrogation, subjection, apostrophe, communication, dubitation, permission, silence, hyperbole, effiction, imagination, hypotyposis, and other figures of the same kind do take place being with judgement applied. Albet oftentimes also the Preacher setting a side all art and cunning and utterly excluding all furniture and preparation doth vehemently move and incline: When namely the oracles of God, the testimonies of the Prophets, the precepts, promises, comminations of God himself, the interpretations of the holy Prophets, by reason of their certeynty, dignity, and gravity, are perceived to be of so great weight and importance, especially if a certain comely and grave manner of elocution be adjoined thereunto, that they may eftsoons draw yea, and compel also even those men that are stiff and rude, unto mercy, indignation, hatred, fear, hope, love, study and desire of imitation. For it behoveth that to be true which the Lord himself saith by the Prophet jeremy: namely that his word is as it were a fire, jeremy. 23. and like unto a hammer that breaketh in sunder the hard stone. Also that which the author of the Epistle to the hebrews affirmeth: Heb. 4. The word of GOD is very quick and mighty in operation, and sharper than any two edged sword, and entereth through, even to the dividing a sunder of the soul and the spirit, and of the joints and the mary, and is a discerner of the thoughts, and of the intentes of the heart. In which behalf truly, that the Preacher is in better case than the Orator, all men must needs confess. Furthermore, where the Orators be of opinion that it is not good to stick long, Not good to carry long in vehement affections. especially in the affections that are over vehement, in that point we also assent unto them: seeing the things that are over vehement can in no wise be of any long continuance. But as for the gentiller sort of affections, Nullum violencum perpetuum, Phisicum dogma. to disperse them through every part of the Sermon, it is very seemly and profitable for the Oration the always creepeth low by the ground and never at any time mounteth up a loft or waxeth hot, Mild affections every where to be meinte. it is very like that such a one will bring tediousness & be disliked of the hearers. Such as be lukewarm in the actions of piety, Apoc. 1 the Lord hateth, & promiseth the he will spew them out of his mouth: what shall we then judge of their Sermons, that make others luke warm also? Wherefore I might worthily add hereunto examples wherein affections are moved, Examples. out of the Prophets and Apostles, and likewise out of the holy fathers, I might also explain some things particularly by themselves, making a perfect demonstration of the whole art: but I fear jest my discourse thould exceed her prescribed compass. Howbeit some points I will show briefly by the way. To the care of obteininge salvation Esay soliciteth Cap. 23. Ezechiell Cap. 6.16 18. Also Peter in he 2. &. 3. of the Acts: where he first of all proveth that they aught to have acknowledged Christ to be very God, and forthwith imbraydeth them with their insatiable cruelty, which they practised towards the same Christ. Love or benevolence the Apostle Paul vehemently exciteth. Acts 20. and 1. Thess. 2. Of which Sermons mention is made above, where we entreated of the spirit or power in teaching. The fear of god's judgement. Esay, stricketh into the minds of his hearers Cap. 1. likewise where he describeth the miserable desolation of the province of juda, saying: Every head is pierced with pensiveness, etc. Also, where he desirous to exaggerate their sins as the causes of the desolation, calleth the princes of the jews, the princes of Sodom, and the people the people of Emor, etc. Of the same kind of Sermons there be certain parts, Cap. 3.10.13. Also Heb. 3. and. 4. To the hope of mercy Esay induceth, and the rest of the prophets: in which places after sharp controlmentes, they descend to consolations, & do prophesy and promise' remission of sins to be obtained through Christ. Notable is that Sermon touching the deliverance of the Church by Christ, and that through the free mercy of God. Cap. 52.53. In like manner of the effects of justification to be received after this life, Rome 8. For we suffer together with him (saith he) that we may together with him also be glorified, and so forth to the end of the Chapter. Among the Sermons of chrysostom thou shalt find very few or none, The Sermons of Crisostom, what. wherein he handleth any one common place, and either provoketh unto virtue, or dissuadeth & deterreth from vice, or else entreateth of some business offced by occasion of time, but that in them he vehemently moveth affections: and that truly one while, by the weight and dignity of the things themselves, an other while, by his singular eloquence, & grace in speaking, wherein he surmounteth a great number of his order and calling. Read inespecially the 20. homily of his fift Tome, touching the return of Bishop Flavianus, who was sent forth to pacify the Emperor: where he introduceth an ancient & reverend Bishop, with incredible endeavour & sweetness of speech, turning the mind of the wrathful prince unto mercy & compassion, Read also in the same Tome, the Sermon which he made, when consultation was had touching his banishment: a Sermon in deed very brief, but to the stirring up of love & affection, both in matter & words excellently well furnished and appointed. Finally let the Sermons be read entitled, against the cursed. and detestable custom of swearing and perjury, against ire, against envy, backbiting, detraction, riot, covetousness, and other of the same kind. And hitherto as touching those things, which are common to all kinds of Sermons, Conclusion of the first book. and may be taken as general Rules and precepts of the whole faculty of preaching: It remaineth that we compendiously declare, what points are proper to every kind, that is to say, how and by what means it may be discerned unto what kind every Sermon is to be referred, Transition to the latter book, with a brief declaration of the whole tractation. then, what special places of arguments aught to be in a readiness to the apt preparation of Confirmations, again, what Cantions are to be observed in every of the kinds for the avoiding of inconveniences, and whatsoever else is semblable hereunto. FINIS. ¶ Of framing of Divine Sermons or popular interpretation of the Scriptures, the second Book. ¶ How and by what means a man may perceive unto what kind of Sermon, every sacred Sermon aught to be referred. Cap. I LIke as those men that intend to make any sumptuous building, or to pitch their Tents, before all things are very circumspect, where they may have a fit and convenient place for their purpose, and of this one thing alone are careful above measure, as being certainly persuaded, if they here chance to err and go amiss, that it will be unprofitable whatsoever they shall afterward take in hand: Even so it standeth him greatly upon that hath determined to Preach in thassembly of Christian people, eftsoons to observe unto what kind of Sermon, the matter which he will choose to entreat off, aught to be referred: for unless he be assured at the beginning touching the kind of his Sermon, he shall never attain to an apt and perfect order of invention and disposition of his arguments, but of necessity they will appear confused, inconvenient, unordered, and (as it is said in the proverb) Lose shreds, and sand without mortar, whatsoeur shallbe heaped together. Neither truly can any man fruitfully speak of any matter unto others, neither shall the hearers perceive what his meaning is, except he first of all prefix to himself a certain scope, according to the which all his reasons may be directed. That the case standeth thus (lest we should stay any longer herein) experience itself doth teach. Therefore, he that deviseth to entreat of religion to the people, let this be his first care, even to find out the kind of his sermon following. That is brought to pass in this wise. If thou takest in hand any part of the sacred Scripture to expound, it is verily thy duty, to bestow sometime in reading and perusing it over oftener than once or twice, attentively weighing and considering every part and parsell thereof, with all the causes and circumstances of the same. Then thou shalt diligently recount and gather with thyself, what the author's meaning is in the whole, and so far forth as may be, thou shalt in a brief, sentence comprise the sum and effect thereof. This sentence shallbe the state of the whole Sermon. Again, when thou hast once expressed the state, it is an easy matter to be seen, whither in it be commended any true doctrine, or any false doctrine confuted, whither men be excited to the doing of good actions, or reproved for their evil deeds, to be short, whither there be any thing therein prepared for consolation. Therefore, when thou percey●est true doctrine to be established, thou shalt pronounce the Sermon to be of the kind didascalic: when any false doctrine is refelled, thou shalt affirm it to pertain to the kind Redargutive. But if men be induced to those things that do set forth sanctimony of life, and integrity of manners, the Sermon shall then be of the kind Instructive: If the corrupt state of life be found fault with and condemned, it shallbe reduced to the kind Corrective. Again if in the state itself, there happen to be found matter of consolation, the Sermon may be avouched to be instituted in the kind comfortative or Consolatory. Howbeit, to collect the state of an entire book of scripture, The state of an entire book, hard to be found. it is a thing very difficult, seeing few or none are to be found, whereof the sum may be reduced in one sentence The state of the book which is entitled Ecclesiastes, is: that the sovereign felicity is the conjunction with God, and the perpetual fruition of the deity. The state of the Songs of Solomon, Saint Paul hath expressed, as it appeareth Ephes. 5. where he saith: that Christ hath loved his Church, and that he hath given himself for it to the intent he might sanctify the same. The state of the evangelical history by him written John himself declareth in his own sense Cap. 20. namely that jesus is Christ the son of God, by whom the believers obtain everlasting life. Now every man may easily judge that these three states of entire books are to be referred to the kind didascalic, as those that contain the chief principles of Christian religion. But when a part of any one book is explained, it is of no great difficulty, The state of a part of a book. to find out the state. For one while, by considering the order of the arguments consequently following one an other, and tending to one & the same scope, it is soon, and easily enough to be picked out: other whiles again, the divine writers themselves do in apt and perspicuous words set forth the same. Steven, Act. 7. hath a Sermon very sharp and vehement, the state whereof is: That true religion doth not consist in the Temple or ceremonies, but in faith to God ward, and his son jesus Christ. For to this scope do concur as well those things that were spoken of the accusers of Saint Steven, as also the acts which he calleth to memory, in all that time, wherein there was no Temple among the jews consecrated unto GOD, likewise the prophecies of Moses touching the coming of Christ, also the words added by him, lastly concerning the same matter. It appeareth therefore evidently that the holy Sermon of Steven is of the kind redargutive, inasmuch as the false persuasion of the sanctity of Jerusalem and the temple, is subverted theirein. Where Paul the Apostle exhorteth the Bishops or elders, Act. 10. to provide for themselves and the flock, jest any hurt or detriment should be ministered on the sudden by false Teachers, the discourse of his Oration doth not obscurely demonstrate, that his whole Sermon is of the kind instructive. In that part of the Epistle to the Romans which consisteth in the 9.10. and 11. chapters, how it is affirmed of the Apostle, that the jews aught, by the justice of GOD to be rejected, and the Gintiles to be called by god's mercy to the knowledge of the truth, the arguments in due order placed do more apparently signify, then that it may be dissembled. Therefore we conclude the all that tractation also is of the kind didascalic. Moreover those men that tender the state of their Oration themselves, The state of the Oration where it is to be rendered, Rom. 1. do it sometimes in the beginning, sometimes in the later end. Examples of the state rendered in the entry of the disputation are these: The Gospel is the power of God to salvation to every one that believeth. The righteousness of God by it is revealed from faith to faith. The same state or general proposition is repeated more apparently cap. 3 we suppose (saith he) that man is justified by faith with out the works of the law. Therefore is that state of the kind didascalic. Moses, Deuteronomy. 11. admonisheth all the Israelites in the beginning, to obey the commandments of God with their whole heart which likewise he inculketh in the end: wherefore all that Sermon is of the kind Institutive, or instructive. Esay. Cap. 40. beginneth in this sort: Comfort, O ye prophets, O comfort my people, and in the words following each one maketh to consolation. By means whereof it appeareth sufficiently that his Sermon there is instituted in the kind consolatory. Again, Peter. Act. 10. being in the house of Cornelius, addeth to the state of his Sermon in the very end, saying: Whosoever believeth in the name of jesus, shall receive (through him) remission of his sins. In like manner S. Paul in the later end of his Sermon: Act. 13. By him (saith he) is declared unto you forgiveness of sins, from the which ye could not be justified by the law of Moses. It is requisite, therefore, that we reduce these two Sermons to the kind didascalik. Again the same S. Paul reasoning of them that were fallen a sleep in Christ, in the beginning of the same place, saith, Be not sorrowful: and in the end he addeth, Comfort yourselves one an other with these words. ●1. Thess. 4. Who therefore perceiveth not that part to be contained in the kind Consolatory? And certes if any man be determined to expound in his Sermon some certain place or sentence out of the scriptures, he, after his owner arbitrement; chooseth out such a one as he supposeth, to be most meet and convenient for his purpose, for which cause it is very necessary, that the state of his Sermon be known unto him, before he taketh the same place in hand. The like judgement is worthily to be taken of those men that are prepared to speak, of business offered by occasion, or of a Theme either simple or compound. For in as much as it behoveth them to prefix to themselves a certain state or general proposition, truly it can not be chosen but that they must be very well instructed as touching the kind of Sermon, unto which their discourse following, doth appertain. But these things, touching the manner of finding out the kind, whereunto all sacred sermons are ref●rred● we suppose to be sufficient. ¶ That there aught in every kind of Sermon, certain things to be observed as proper to the same kind: and first, how that may be accomplished in the kind didascalic or doctrinal. cap. II IN our former Book entreating of all and singular the parts of divine sermons, we have showed certain brief and ordinary forms of exhordiums, propositions, divisions, and conclusions: But when we were come to confirmation, we admonished that there was no small diversity to be seen in this, and no little study and diligence required to the apt & convenient pertractation thereof. That thing how true it is, it is time that I declare, Confirmations Places of Invention, and Ca●tions, aught to be divers according to the variety of the Kinds. and that by discoursing orderly through all the kinds of Sermons. For truly as there is great difference of the things, which are handled in every kind: so is it very requisite and needful that divers and sundry kinds of furniture be provided. For who seeth not the great variance and contrariety that is betwixt a true opinion and a false opinion? Again what diversity there is, in defending the one and impugning the other? Furthermore, great is the difference between virtue and vice, and in stirring up to the one and dissuading from the other. Moreover, of the perils which continually oppress us & on every side beset us, wonderful is the variety. Whosoever therefore is endued but with a mean judgement, perceiveth that in all these things confyrmations ●ught diversly to be framed, & manifold places of invention, together with sundry and distinct cantions to be sought for. Wherefore this diversity of confirmations we will first take in hand to declare in the kind didascalic: in which if we shall bestow somewhat the more diligence, it shall be lawful for us to use fewer words hereafter in the other kinds. Three things, Three things to be observed in confirmation of the kind didascalic. therefore, are prudently to be considered of him that will preach and compose his Sermon in the kind didascalic, so soon as (having ended the exordium) he shall come to the pith and effect of the matter I First he shall mark, whether it be expedient that a certain form of confirmation be used, or altogether committed. two secondly, it is necessary that he have at hand places of invention congruent and correspondent to this kind, by the direction whereof he shall excogitate and utter those things, that may holsomelye be put forth to the multitude. III Thirdly, he shall have in a readiness certain cautions, wherewith being furthered, he shall provide and foresee, jest any thing rashly, unsavourily, frivolously, jest any thing vain, superstitious, defective, or redundant, do escape him in the sacred assembly. Of these three points so far forth as they are peculiar to the Didascalick kind, we will orderly entreat. It is not without cause, I He that will speak unto the people, when he shall use confirmation and when not. that we affirm it expedient unto him that will speak to the people, to delibrate whether confirmation aught to be instituted, or no. For often times all the order of confirming is omitted, and the preacher can in no case use the fame, though he would never so fain. For when it standeth him upon simply to interpret the text of the holy Scriptures as it lieth, he is compelled to follow the order in his enarration, and to usurp such kind of arguments and proofs, again, to examine those common places, which and what manner, as well the words as the matters placed in the text do apparently minister. And it were a great offence to pass over those reasons and common places undiscussed, which are openly touched in the scriptures read before. Hereunto is added that this same faithful explanation of the scriptures, is not always conveyed a like after one rate, in the company of Christian hearers. For sometimes, many & divers common places are noted in the scripture recited, containing very godly and profitable matter, but amongst them all only a few supposed to be most fruitful, are with as great industry as may be, expounded. Sometime the whole explanation of Scripture, is aptly distributed into two or three chapters, or parts, or common places (it maketh no great matter how we term them). Yea now and then also thou mayst see the whole divine reading, with all the parts thereof, to be directed to a more ample explication of one only common place. Moreover some while all and every member of the scripture is briefly and precisely run over, to the intent afterward some one common place by itself, may more frankly and abundantly be declared. Which things whilst they are in this wise accomplished, certes there is no kind of thing here that may seem to bear the form or countenance of a just confirmation. Again on the other side, there is special consideration where lawful confirmation may seasonably be admitted. For whensoever any one place or sentence out of the scriptures is openly explained, or a man undertaketh to handle a Theme simple or compound, then worthily is just confirmation to be adorned, furnished with all kind of preparation, and withal, are to be heaped together arguments deduced out of those places of Invention which we see to be attributed to the kind didascalic. And (that I may speak briefly) if the matter so requireth that a Book of Scripture, or any part thereof be opened to the people, there is no place left unto confirmation: but if a place or sentence taken out of the scriptures, or a Theme simple or compound, and peradventure choice be made of some common place, or affairs, incident by occasion of time to be entreated off, then there is no let but that a just Confirmation may be used. Let us now proceed to speak of the places of Invention. Whensoever it shall be thought good to handle a divine Sermon, two What places are to be used. certain places aught always to be in a retines, by the order and direction whereof thou mayst find out and (as it were) draw out of covert into light as well the things that are convenient to the explycation & illustrating of thy purpose, as also those things that are known to be available to the edification of the hearers. All the places which we use in this behalf, A partition of places. it is requisite that we divide into two forms or orders, far otherwise truly then the Logicians or Philosophers have been accustomed. The first form compriseth those that admonish and show unto us, I Form. how and after what sort we may gather out of the Scriptures which we have read the chief common places touching all the doctrine of piety, of faith, and touching the duties of charity and hope. II The later form containeth those places of Invention out of which are derived apt arguments to describe and set forth the nature and fort of that thing, of which we purpose to entreat. The first form showeth plainly Theological or divine places, and such as are usurped in no other disciplynes: the last comprehendeth places Philosophical, albeit some also Theological. Of the former order are accounted five, that is to say: Places of the former order. I Doctrine. two Redargution. III Institution. FOUR Correction. FIVE Consolation. Which places, whence we have taken them, Whence these places are taken, & when we may rightly use them. and how it behoveth us to use them aright unto the end which we talk off, it is easy to be known by the words of the Apostle. 2. Timoth. 3. and Rom. 15. All scripture (sayeth he) is given by inspiration of God, and is profitable to doctrine, to reprove, to correction, to instruction which is in righteousness, that the man of God may be perfect, instructed unto all good works. And, what soever things have been written afore time, were written for our learning, that we through patience and comfort of the Scriptures, might have hope. Like as therefore we may briefly learn out of these words, how and by what means the kinds of divine sermons aught conveniently to be divided, even so the Apostle in the same words plainly showeth how and after what sort we may pick not out of the scriptures which we shall fortune to read fruitful & plenteous matter of speaking, whereby faith, hope, love, and all the duties of sincere godliness may among true christian hearers be advanced and promoted. Which thing to the intent, all men may the more easily understand, I will not let somewhat more exactly to speak of every of them in order. I Doctrine which compriseth an assertion and comprobation of true opinions, admonisheth us that we should diligently ensearche, whether in the words of Scripture which we have in hand, any thing be either openly affirmed or covertly signified that aught to be referred to some article (as they term it) of faith, or to a principle of christian religion. For it can not be, but that, when we have some space together stirred up the powers of our mind in musing and considering of things, some such matter will come to remembrance, if in the mean time we bear about fixed in our memory all the articles of faith, or the principal points and common places of christian doctrine. And it is no strange matter, in one and the self same sentence to find things couched and bestowed that do belong to many and divers common places of chirstian religion. Where if (to be short) we would go about to confirm the sentence there noted and perceived with one or two testiemonies of Scripture, it is incredible how trimly the matter would go forward, in as much as our oration should become not only more clear and lightsome, but also more rich and plenteous. two Redargution ministereth unto our minds how that the confutation of false assertions is diligently to be sought out. For so much is signified by the name of Redargution. He that will go about to prepare redargution, shall first seriously consider, whether the very words of Scripture simply taken do apparently confute and false opinion or no. Where if it be so in deed, then is redargution plain of itself, neither is it needful to proceed any further for the searching out thereof. But if there be extant no open redargution, but rather a doctrine and assertion of some true opinion, it behoveth thee to recount studiously with thyself, whether in these days or in times past any heretics, or philosophers, or wise men of this world, have at any time maintained the contrary sentence. Such a sentence false and contrary being found, it is to be deemed that the same is confuted with those very words of Scripture, with which the true assertion was confirmed. For it is out of all question, that, a true sentence or opinion being offered, whatsoever is inferred repugnant thereunto, is to be counted among false and erroneous opinions. By means whereof it cometh to pass, that every false sentence is by the same reason impugned and subverted, by which the true was before defended and maintained. As for example: Rom. ●. it is said, that through sy●n●●ame death. In these words is contained a true sentence namely, touching the effect of sin. And certes very aptly is added eftsoons a redargution, where a man out of them gathereth and reasoneth, their opinion to be false and untrue which following that subtle serpent go about to persuade men, that death is in no wise to be feared by reason of sin, and by that means, do blind the miserable minds of men, and thrust them headlong into eternal destruction. III Institution whereunto are reduced all places touching the good and godly framing of life and manners, it is no very hard matter to find. Often times the sentence which occurreth in holy scripture, comprehendeth a notable exhortation unto virtue, or else showeth how the life & manners of a Christian man aught to be without all sin and offence. The sentences, therefore, that are of themselves such, it is meet they be accepted for wholesome admonitions. Examples not a few are to be found in the later parts of the epistles of Saint Paul, in which the Apostle always for the most part contendeth, that it behoveth those that are once justified by faith to pass all their whole lives in godly conversation and honesty. That thing is witnessed in the epistle to the Romans. Cap. 12.13. etc. Likewise in the epistle to the Galat. in part of the cap. 5. and cap. 6. the whole, to the Ephesians. cap 4.5.6. But where as be not such apparent exhortations, but haply some sentences are declared, there may nevertheless rasely be gathered out of the same those things that conduce to the right institution of life. That thing is most conveniently brought to pass, when the use of every sentence or assertion is brought to light, so far forth as it is applied to the common course of man's life. The Apostle Romans. 6. teacheth us this sentence, saying: We aught not to abuse the grace of God to the lilbertie of sin. He addeth a reason on the contrary part: Because we are dead unto sin. The proof of the same reason followeth of the effect and end of Baptism. In Baptism we renounce and die unto sin, By and by he annexeth an exhortation or institution derived out of the proper use of the same assertions. Even so we also (saith he) aught to walk in newness of life. Again the Apostle confirming the end or effect of Baptism, by a reason taken of the efficatie of Christ's death, saith, that death was utterly vanquished of Christ, & that it hath no more power over him. Which truly aught to be taken for a principle. Then forth with the Apostle hereupon sorteth out an institution marvelously to the purpose. Let not sin (saith he) reign in your mortal body. To the same effect when one hath explained the doctrine touching the will of man, and the weakness of our own strength, he shall with good right and this, that we are to be instructed and admonished by that general sentence, how we aught (acknowledging our so great infirmity) to be humble and meek, not to stand high in our own conceits, to attribute nothing unto ourselves, to depend wholly upon God only which governeth our will and actions, and finally to look for all good things of him alone. In which behalf, we may see some things heaped together of the Apostle Rom. 7. These things (undoubtedly) be of great importance to the information of life in righteousness, as every man may perceive. FOUR Correction or Reprehension is contrary to Institution, as that which sharply controlleth the vices and corruptions of manners. Therefore after the collection of Instytutions, Corrections may without difficulty be excogitate. For he that speaking of the effect and end of Baptism, had added to a notable institution, saying, Those that are baptized aught to walk in newness of life: He also in very good season inferreth a grievous Correction, blaming those, namely, with a vehement and sharp Oration, which albeit they delight to be called Christians, yet nevertheless live a life nothing answerable to their most holy profession, and do so behave themselves in all their dealings, as though they had quite forgotten that they were once baptized into the name of Christ. But he that can wisely discern, unto what virtues & godly actions, what vices are directly contrary, he will soon call to mind, how, after institutions put forth touching any manner of cause, he may adjoin also Corrections congruent both to the persons, time and business. FIVE Consolations according to the frequency & greatness of thadversities and discommodities that trouble us, are diligently to be sought for of every man: But of those inespecially that are somewhat exercised in the books of holy Scripture, they may easily he drawn forth at all times. And that not only because in them aswell sentences, as examples do every where offer themselves yielding most plentiful matter of consolations against all calamities and misfortunes, but also for somuch as they may very welbe selected out of the assertions which a little before were declared. For why may not, seeing somewhat now is already spoken touching the effect of Baytisme by the death of Christ (I gladly stick in the same example) why may not (I say) a man avouch: that miserable men are well dealt withal, and that great occasion is offered unto them to hope for all good things at the hands of GOD, when as they behold God as well by his word, as by the sacraments by him instituted to certify and assure them of the remission of their sins by his son jesus Christ? And that there is no cause why they should cast themselves headlong into the whirlpool of desperation so long as they fix their mind upon the promises of GOD and the covenant which he hath made with us. Hitherto touching the five principal Divine places of ●●●ention, whereupon the mind aught with all enforcement and diligence to be intentively set, so oft as out of the Scriptures which are openly explained, we intend to excerpt certain common places profitable for the Church. Seeing the Apostle himself so evidently affirmeth, that we aught to gather every where out of the reading of the Scriptures, whatsoever is available to doctrine, to reprove, to institution, to correction, to consolation: whom may we rather follow for our author then him? And why should not we (I mean so many as are conversant in the ministry) employ our whole labours and studies upon this, that we may draw forth of the Scriptures these most wholesome and profitable things? Certes this invention of common places is, as ye would say, the ground work and foundation, whereupon the whole frame of all Divine Sermons doth consist. For unless thou shalt in this wise note the common places according to the diversity of the members of Scripture, thou endevourest in vain to utter any thing, whereout any fruit may be hoped for to redound to the hearers. But he that will follow this order and method of invention after the fine places afore going, shall never be destitute of plenteous, godly and profitable matter of speaking. Verily I suppose there be some will say that this device is strange and very difficult. But forasmuch as we have the Apostle Paul, the ringeleader of all preachers as the teacher thereof, who can worthily suspect it, or lightly esteem of it? Moreover I dare warrant to those that shallbe bu● meanly furnished with the knowledge of common places perceiving to Christian religion, that it will even forthwith become easy, well liked off, and fruitful. There is no man, I am sure, will ever repent him of his pains taken. That which is attempted to the advancement of godliness cometh always of necessity unto good success. And we a little after will add some examples, which shall open a way unto all men, and make it very plain and easy, all impediments set a part. Neither in this didascalik kind ●ons, The use of the places of the first order. but also in the other kinds of Sermons, those things that are spoken touching these places, may conveniently be applied to all and every explication of Scripture, like as, so oft as it shall be requisite, we will again admonish. Now let us entreat of the places of invention appertaining to the second form or orded. two Places of the later order These declare unto us, how and after what sort we may more nearly try and axamine the nature of every thing (of which at the lest any thing in Divine Sermons may truly be said or discoursed) and heap together proofs or arguments meet to the accomplisment thereof. For by them we easily learn, what every thing is, Principal Questions. how many parts or forms be thereof, what the causes, what the offectes or duties; what things be of alliance, what Contrary thereunto, as those that plainly appear to be destinate to the explication of these questions. He that shall diligently discuss the said questions, is supposed to have amply and thoroughly attained whatsoever is worthy to be known as touching that thing. Which thing is the cause why the Logicians and Philosoph●●s do● very highly esteem them, and marvelously commend them. Théen both the 〈◊〉 use 〈…〉 them to be agreeable to his treatise taken in ha●●. 〈…〉 We will therefore rehearse them, & do nothing else then rehearse them: for hint that is desirous to know more we remit to the master's & teachers of Logic●● But 〈…〉 they profit to the 〈◊〉 & indagation of divine affayr 〈…〉 at large sufficiently enough declared in our Theological Topics. At seemeth good here only to dispose them in such wise, as by the same diligence I may set forth unto the eye, to the explication of what questions every of them may and aught to be applied. To the declaration of the question, what the thing is, are referred: Places of the question, what is the matter. I Definition of the name, II Definition of the thing, III General kind, four Special kind, V Difference, VI Property. To the discussion of the question, How many parts or how manifold the thing is, be annexed: Places the question, how many parts, or how manifold the thing is. Places of the question, touching the causes of the thing. Places of the question, what be the effects or offices VII. Division, VIII. Whole, IX. Parts. To the question of causes do accord: X. Matter, XI. Form, XII. Effect, XIII. End. He that will explain the question, what be the effects or offices of the thing, must have regard to thee: XIIII. Events, XU. Effects, XVI. Destinata, XVII. Adiacentia, XVIII. Acts, XIX. Subject. For a man to find out what be of alliance or aiffiniti● to the thing, he aught to respect, Places of the question, what be of affinity. XX. Coniugata, XXI. Contingentia, XXII. Signa, or Signs, wherein for the most part Contingentia do consist, XXIII. Circumstances, XXIIII. Pronunciata, XXV. Similia, XXVI. Comparata. The question, what be the contraries of the thing, Places of the question, what be the contraries. is absolved by searching out, XXVII. Opposita, XXVIII. Disparata. The said places are taught of the Logicians, who (as it is meet and convenient those arts to serve the turn of more worthy acts) do minister the same to the professors of other disciplines, but especially of Divinity, to be used. Moreover theology is accustomed to produce other places also to the explication of things in the kind didascalik, Other Theological places in the kind didascalik. and in the books of the prophets and Apostles we may perceive no small number of probations derived of the places following. 1 Of the usurpation of the voice of any man in the sacred Scriptures. Rom. 4. Thapostle in that promise made of God unto Abraham Genes. 17. I have appointed thee to be the father of many nations, weighing the word Nations, he reasoneth in this sort: Abraham is the father of many nations, Ergo, the Gentiles also seeing they are the children of Abraham, shall be partakers of the spiritual benefits purchased by Christ, which were promised to Abraham and to his seed. 2 Of the certain form of speaking, or of the phrase of holy Scripture. Rom. 4. Man's justification or beatification the Apostle interpreteth to be the remission of sins, & the not imputing thereof, which he confirmeth by the words of the psalmist taken out of the 23. Psalm: Blessed are they whose iniquities be remitted, and whose sins are covered. Blessed is that man to whom the Lord will not impute sin. Math. 2● Christ affirmeth himself to be very God out of the words of David Psalm. 109: The Lord said unto my Lord, sit on my right hand. If David calleth him Lord, how is he then his son? 3 Of the signification of the words to the sentence or meaning of the speaker. It behoveth this most chiefly to be observed in figurative speeches: albeit even where no figures be at all yet some obscurity may seem to lurk. Now this must be removed by searching the author's mind out of the circumstances, or out of the things either antecedent or consequent. 4 Of words going afore and coming after. This also is a help in no wise to be neglected. For where it seemeth good out of some place of Scripture to confirm a doctrine or sentence, it is requisite forthwith to mark as well the words antecedent as consequent, and out of them to declare the sentence to be true which we proponed. 5 Of a general sentence in Divinity. Such a one is this, Deut. 10. God is no respecter of persons. Therefore Peter. Act. 10 gathereth hereupon that the Gentiles also in case they fear God, and give themselves unto righteousness, may be accepted with God. 6 Of the things attributed to God. God is true, therefore will he perform his promises, Rom. 3. & prove us to be liars. God is righteous, wherefore of him shall the world be judged. 7 Of the sign to the thing signified. We are baptized, Rom. 6. Tit. 3. 1. john. 1. therefore are we cleansed from our sins by the blood of Christ. 8 Of one time to an other, or of the time of the law to the time of the Gospel. Rom. ●●. it is showed how at all times some are elected by the grace of God to salvation, and therefore that we aught not to cast away all hope touching certain of the jews to be saved, and that by this argument out of the ●. Reg. 19 Know ye not (saith he) what the Scripture saith of Elias? How he crieth unto God against Israel, saying, Lord they have killed thy prophets, and broken down thine altars, and I was left alone, and they lie in await for my life. But what answer maketh God unto him? I have reserved unto myself seven thousand men, that have not bowed their knees to Baal. Even so in this time also have some remained according to the election of grace. 9 Of one time to all times. Exod. 33. I will have compassion on whom I have compassion, and I will have mercy upon whom I have mercy. It is known that these words were thus spoken of God when he threatened destruction to the Israelites by reason of their uproar in the absence of Moses & their worshipping of the golden calf. But the Apostle doubteth not to usurp those words which God then pronounced in his anger for the cause about-sayde, to prove that God at all times chooseth some, and of his mercy, when it pleaseth him, willingly saveth them. 10 Of the head to the members. Rom. 3. Christ the son of God hath received an heavenly inheritance, the same therefore shall those also receive that believe, which truly by adoption are the sons of God. 11 Of the members to the head. Some things that be attributed in the body of the Church to the members, are not unaptely transferred also to Christ, the head of the Church. Heb. 4. and 5. The high Priests that be chosen of men, forsomuch as they are compassed about with infirmity, are moved also with the feeling of other men's infirmities. The man Christ therefore being made an high Priest, and tempted in all things, is moved with the feeling of our infirmities. But in no wise may human matters be applied unto Christ, in which is to be seen the corruption of sin. 12 Of a thing corporal to a thing spiritual. The promises made of GOD to our father's touching temporal benefits, caused them to say hold upon spiritual and everlasting benefits. Inasmuch as these carnal things are after a sort shadows & ti●es of things spiritual & eternal. Heb. 11. By faith Abraham departed into the land of promise as into a strange country when as he dwelled in tabernacles with Isaac and jacob coheirs of the same promise. For he looked for a city having a sure foundation, the builder and founder whereof is God. Of which place this is the sum: By faith Abraham went out of his own. Cowtrey and came to the land of promise, therefore by faith likewise must we come to heaven or to the heavenly City. 13 Of a thing spiritual to a thing corporal. Esaye, Cap. 59 the Lord saith: My house shallbe called the house of prayer amongst all people. That mention is there made of the spiritual house of God, that is to say, of the Church or congregation of the faithful, whom it behoveth continually to worship God a right and truly to call upon the name of the Lord, it is manifest by other things which in that place do both go before and also follow after. And certes Christ whilst he throweth the buyers and sellers out of the material. Temple of Jerusalem, applieth the same words to his purpose, and argueth in this sort: In the Church or spiritual house of God, it is meet that invocation of the lords name be exercised without ceasing, Ergo therefore in the material Temple also it behoveth prayers continually to be made. Seest thou not therefore how that is deduced to a thing corporal, which before was simply spoken of a thing spiritual? 14 Of a thing earthly to a thing heavenly. The author of the Apocalypes. Cap. 7. transferreth the words, which Esay the Prophet had usurped Cap. 49. touching the felicity to follow, when the Gospel should be divulged into all the provinces of the world, to celebrated the rest and glory which the Saints that die for the confession of the truth, do obtain in the life to come in heaven. The words are these: They shall not hunger nor thirst any more, neither shall the Sun rise or fall upon them, nor any heat: For the Lamb which is in the mids of the throne (as one that pitiet●e them) shall lead them forth to the comfortable springs of water. The words therefore spoken of these things that aught to be done in earth, are translated to those that come to pass in heaven. This form of reasoning doth not much differ from that, which a little before we entitled, of a thing corporal to a spiritual. 15 Of the threatening of God to the effect thereof. Thapostle affirmeth the time to be at hand, Rom. 10 wherein the jews aught to be rejected and excluded from the church of God, and the Gentiles to be called and to succeed the jews, adding to a grievous communication published of God in time past touching that matter: I will provoke you to envy by a people which is no people, Deut. 32 by foolish nation will I stir you unto wrath. That which God hath once determined concerning the punishment of wicked men must of necessity be accomplished, except peradventure some condition be either openly or privily adjoined to the threatening. 16 Of the promise of God to the effect thereof. Abraham staggered not at the promise of God through incredulity, but being made strong by faith gave the glory to God, conceiving a certain persuasion, that he which had promised, was able also to perform. So is it read Rom. 4. we may therefore argue in this sort: God hath promised, ergo, he will undoubtedly perform. Here also must heed be taken whether any manner of condition be annexed to the promise. 17 Of a prophecy or prophetical prediction. The Evangelists do very frequently commend unto us this place of invention, so often namely as they show this or that thing to be therefore accomplished in or by Christ, forsomuch as it was necessary those things should be fulfilled which were spoken before of the Prophet's touching the same. 18 Of the truth of a divine or prophetical determination. The things that are once pronounced and decreed of God or of some notable Prophet by God's commandment, those things must of necessity be accounted certain and sure. He that understandeth how to argue conveniently of a general sentence, shall also well perceive the use of this place. 19 Of the person of one good man to the person of all the godly. So gathereth the Apostle Rom. 4: Abraham was justified by faith, therefore shall all that believe likewise, be justified by faith. It is not written, saith he, for his cause only that it was imputed unto him, but also for our sakes, to whom it shall be imputed if we believe, etc. 20 Of the person of one ungodly man, to all. The hardening of Pharaoh came of God, Rom. 9 therefore, cometh the hardening of all other wicked persons of GOD likewise. 21 Of a type or figure to the truethment thereby. The bones of the lamb that was eaten at Easter might not be diminished: john, 19 ergo, neither aught the legs of Christ hanging on the Cross to be broken. And the types of the prophet jonas and of the brazen serpent erected in the wilderness Christ interpreteth of himself. Math, 12 joan. 3 Num. 21 So then we may elegantly gather: they that beheld the serpent in the desert; were healed: ergo, those also that believe and hope in CHRIST, shall obtain salvation. 22 Of an allegory to the thing signified. The prophet Esay. Cap. 54. by an allegory and in many words teacheth how wonderfully the Church increaseth. Rejoice thou barren, saith he, that bearest no Children: break forth and cry thou that travailest not, for she that is desolate hath many more children, than she which hath an husband. And the Apostle intending to demonstrate that albeit the jews raged never so much yet it would come to pass that the church collected of the Gentiles should be increased and amplyfyed, yea even then when by reason of troubles and contentions if should be supposed to be utterly destroyed, applieth the same allegory very fifly, and saith: If she that was baren & despised, as Sara, Gala. 4. doth yet bring forth children, and her posterity increaseth beyond all men's expectation: why should we not believe that the Church, though small and abject, receiveth daily increasement also? These places, therefore, if not always all, These places, who may use, & when. yet at the lest a great sort of them, and one while these, an other while those, do they rightly use that have to speak in sacred assemblies. And then verily do they use them, when as they shall entreat, either of a certain place or sentence of holy Scripture, or of business offered by occasion of time, or else of a theme simple or compound, like as afterward we will once again admonish, when we shall come to the adding to of some peculiar examples. They have need undoubtedly of a right judgement and of some wisdom and experience in this behalf gotten by the continual reading and ●earinge partly of the Scriptures, partly of some faithful and probable interpreters. He truly shall best provide for himself, and may at the length be able to perform some thing worthy of praise and commendation, who so will diligently observe the profess and reasons extant in the didascalic Sermons of the prophets, Christ and Apostles, and will enserch the places out of which they are taken and deduced, and finally being night and day studious of imitation, will endeavour after his power and ability to practise the same. Now unto this kind, forsomuch as it is weighty and difficulty, and no small wisdom is required therein, we will worthily adjoin (like as we undertook to do) certain Cantions, whereby every man may be premonisshed to use diligent heed, and circumspection in his proceedings. III Cantions of the kind didascalic. Which we have in like manner determined to do in the other kinds following. I In doctrines or principles of religion to be taught before the people, it is very requisite to be considered what manner of persons the hearers are & how far forth traded in the knowledge of divine matters. For it is necessary that all the order of teaching, so often, I say, as it is thought good to examine any sentence, be tempered according to their capacity. Christ himself that we should be circumspect in this behalf hath admonished us, when as he said to his Apostles: joan. 16 I have many things to say unto you, but ye can not bear them away now. And the apostle: I could not speak unto you brethren, 1. Cor. 3. as unto spiritual, but as unto carnal as unto babes in Christ. I have nourished you with milk, and not with meat. For ye could not as yet away with it, neither can ye as yet. It is certain, therefore, that the things which are true, undoubted, and taken out of the word of God are to be taught and set forth unto all men. And albeit a man taketh in hand one and the self same doctrine to handle and entreat off, yet truly aught he to attempt all things far otherwise among the hearers and Citizens of an ample city, having now of long time been accustomed to hare men excelling in learning and eloquence, then in an obscure place, where men of rude wits and manners can never attain to any thing, but that which shall very grossly be inculked and beaten into their heads. To which effect well near S. August. hath somewhat in his treatise 98. upon the gospel of john two What hearers soever shall betide, let the tractation of those points be eschewed and pretermitted which do smally conduce unto godliness, and the inquifition and knowledge whereof do make the hearers rather curious then godly disposed. Whereunto pertaineth that which Thapostle writing in divers places unto timothy and Titus, 1. Tim. 1.4.6, 2. Tim. 2.3 Tit. 1. ●. forbiddeth any place to be given in the church to doctrine which is not after godliness, to foolish and fantastical questions, to contentions, and strivings about the law, which are unprofitable and superfluous, and which do rather procure division then edifying. III After thou hast chosen out such a sentence or assertion as is holsomelye to be handled and entreated off, it is requisite that thou diligently enserche and perpend the doctrine contained in the books of the prophets and Apostles touching the same, which only is the foundation of the truth and the rule that all men aught of necessity to follow. Then shalt thou wisely examine also the sentences & judgements of other divines, which in their commentaries do explain the scriptures and the assertions contained in them, and shalt with judgement accommodate and insert into thy Sermons all the notable points comprised therein. Which labour shall redound to thy double commodity. For first thou mayst bebolde without bashement or fear of reprehension to determine and define upon all matters, albeit thou namest no authors openly. Where if it liketh thee afterward to name the authors themselves, thou shalt declare by that means the consent of the churches, and of the learned men in the same touching that assertion. With which consent truly it can not be spoken how greatly the hearers will be moved not so much with folded arms (as they say) to embrace sound doctrine as with stiff and obstinate minds to defend and maintain the same. FOUR According to the weight or utility and dignyfie of the things digested as well out of the sacred scriptures, as also out of the commentaries of learned writers thou shalt take advice, whether it be expedient briefly to run over the sentence or to handle it at large. But how soever it shall like thee to do in this behalf, thou must be sure and certain of an apt method, such a one as the nature of the sentence to be declared admitteth, and such as most chief agreeth to the times, places, & capacities of the hearers. For an other sentence requireth to be handled in an other method. And this seemeth to be that which the Apostle meaneth saying unto timothy: Study to yield thyself approved unto God, a workman not to be despised, duly dividing the word of truth. V All good men do consent, that to the establishing of a principle of christian religion, reasons and foundations aught not to be required from any other place, than out of those books which are ackowledged of all men to be canonical. As touching which matter look Ireneus. lib. 1. Cap. 1. Augustine against Faustus the Maniche Liber. 11. cap. 5. De natura et gratia cap. 61. Epist. 19 ad Hieronymum. VI Diligent heed must be taken, jest any proofs or reasons appear to be hardly wrested or over far fet. For where as the hearers do perceive but even one of these, there they less esteem of the rest, and begin forthwith to suspect the Preacher, yea and to accuse him privily either of deceit, or ignorance. VII That proof shall always be of most importance, which is drawn out of the simple meaning and singnyfycation of the words. For the truth is delighted with plainness and simplicity: and more simplicytie can not be used, then where; all tropes and figures laid apart, words are taken in their native and proper sense. By this means all things shall be sound, certain, and to the purpose, wherewith the assertion shall be proved. VIII Hereupon it followeth, that similitudes ought scarcely and sparingly, types and allegories very seldom or never to be used in confirmation of assertions, as out of which, arguments are derived (by the opinion of all men) scarce firm and effectual. Neither is it in deed meet for every artificer to shape allegories, wherefore to a young practitioner, that he should much cumber himself in devising hereof, I would not become the author. Of which thing, we have admonished the studious young men in the second book and five and thirty Chapter of our work de Theologo. Where if thou thinkest good notwithstanding to practise any part of this kind, be it so truly, but with this condition, whilst other arguments having more pith and strength in them do proceed as we may see the Apostle Paul Galathians. 4. at the end of his disputation to use an allegory or rather a type of two brethren, which he saith to signify two Testaments. IX Moreover, due regard must be had, lest we interlace any thing in any place, that by reason of the difficulty or obscurity thereof, or by reason of the indirect manner of speaking, may be drawn by the wicked sort, simple, unlearned, or other what soever, to the establishment of a false opinion, or to the defence of mischief and impiety. After which sort Saint Peter said, there were some unlearned and inconstant men that wrested certain things to their own perdition, which Paul the Apostle had faithfully and sincerely taught in his epistles. So far forth do men ravish even those things also that are very well spoken of most excellent and holy writers to an other end, than they wrote them for. And surely it can not be denied, but that the Preachers themselves do often times give occasion of evil speaking. How commonly, I pray you, are complaints heard in these days of a number, which taught in deed doctrine both profitable & necessary, but that the hearers did not eft 'zounds allow it and receive it, the Preachers themselves were the cause, whilst they used such forms of speaking as all men for the most part abandoned as foolish and profane. I was myself on a time present in a company assembled at a sermon, where one entreated in such wise of good works, as if he had been resolved to dissuade his hearers from them, he could not have done it more conveniently any other way. Howbeit this inconvenience for the most part may be remedied two manner of ways. The one is, if thou endeavourest thyself to speak always advisedly and properly, and dost with diligence premeditate every thing at home. But the surest way, when there is danger in the forms of speaking, is to stick fast in the phrases of holy scripture itself. The other is, that when thou privily suspectest that any thing may maliciously be objected, the exhibit in time certain preoccupations whereby the occasion of sinister interpretation, and detraction may be prevented and taken away. Which thing we may perceive to be studiously and every where observed of the Apostle Paul. X After a sentence, either briefly, or more at large declared, let admonitions never at any time be neglected touching the true use thereof, as well publiekly pertaining to the whole Church as also privately to be referred to every man's conscience: Of the doctrine, whose use lieth hid, the knowledge is vain, and in a manner, superfluous. For so S. Paul, to the arguments whereby he had proved that all those which be baptized are dead unto sin, and aught afterward to live only unto righteousness, addeth an exhortation, wherein he admonisheth that they would diligently endeavour to do that thing: Let not sin therefore, sayeth he, reign in your mortal bodies, etc. In some part of the 4. chapter, and also of the fift to the galatians, the apostle teacheth, how they that are graffed in christ through baptism, are delivered from the law, neither aught they to look to be justified thereby: and by and by he addeth that which declareth the right use of the same doctrine, saying: Ye were called into liberty, my brethren, only that ye should not give liberty by occasion to the flesh, but serve ye one an other through love. XI Neither is this truly to be pretermitted. It falleth out sometimes that the teacher of the people in the explication of some one sentence doth err somewhat from the scope of truth, and exhibiteth, for things certain and true, things uncertain and false. For what if he that entereth the sacred Pulpit, be not as yet sufficioutlye exercised himself in the contemplation and tractation of divine affayrers? Or followeth peraduenturs some one only writer which he hath red, having not heard the judgements of other? or to be short whiles certain questions sometime in the Church, especially such as are called in controversy be, in process of time more fully & manifestly discussed; then tofore they were? what if he could not as yet come to the sight of the later and sounder opinions? And who is able to rehearse all the causes and occasions of error? Therefore let not him, whom it shall fortune by any means to fail in his teaching, be ashamed to confess and acknowledge in time convenient, that he was of late intangeled in error, and the offence which he committed by not teaching of sound doctrine, or by unadvised speaking, he will now make amends for, by bringing a more sound interpretation: That he hath since that time somedeal profited, as one day teacheth an other, and the later cogitations (according to the proverb) are wont to be wiser than the first. He that become a guide unto others, whereby they fell into the ditch, the same shall worthily show the way how they may again recover and escape. Neither aught the hearers to be offended greatly in this behalf. For it behoveth all men to remember, that they are men which are placed in the ecclesiastical function, & therefore that nothing human is estranged from them. And it is the property of man's nature to errre: Of malice or madness to persist in error: but of the singular goodness and grace of God after the fall to be again erected. Wherefore if any of the hearers do stomach the matter and disdain that they were a little before seduced, it is meet the same do now again rejoice, and, as ye would say, congratulate both with themselves and their teacher and especially to give unto God most hearty thanks, when they perceive themselves to be brought again out of the darkness of error into the light of truth. As touching this Cantion, Augusine hath somewhat in his book de Catechizandis Rudibus cap. 11. & in his book de verbis Apostoli sermon. 22. But many more things that may make the Preachers wise & circumspect in this behalf, erperience itself will teach and the long exercise of preaching. Neither is it possible that all things should be comprehended in rules and precepts. And at all times lightly there chanceth some thing unlooked for which compelleth digression to be made from the order of precepts and purposed advertisements. Now it is requisite that we put forth some examples of Sermons of the kind didascalic. Examples of Sermons of the kind didascalic. It is always meet, and in deed for many causes expedient, that all men with sharp and intentive mind look upon the notable examples of Sermons which the Prophets, Christ and Apostles have had. For, to follow and imitate these in all points so far as may be, as it is a thing most seemly, so is it also most sure. Next whom it may be lawful to commend the more famous Preachers, and especially the ancient fathers, which to have excelled in the gifts of the holy Ghost, there is no man that knoweth not. Wherefore, that all good things do happen unto men by the only goodness of God Moses teacheth in a just Sermon. Deut. 9 and 10. almost throughout. Esay. Cap. 1. briefly declareth that eternal worshipping without the affection of the heart, & integrity of life is unprofitable. The sane Cap. 25.26.27. preacheth of the rewards of the godly and of the punishment of the wicked. Again, Cap. 66. of the true worshipping of GOD. Christ Math. 5. preacheth of the true blessedness, of the right use of the law. Cap. 6. of confidence in God: or, if thou wilt, of the providence of GOD, cap. 11. of the punishment of those the despise the gospel. cap. 13. of the diligent hearing of the word of God, & of th'effects of the word. cap. 16. of the confession of faith, and of the known truth. Cap. 17, of obedience and honour due unto Magistrates, Cap. 19 he teacheth what great reward remaineth for them that constantly cleave unto the Gospel. Cap. 20. how it cometh to pass by the free mercy of God alone, that the believers are called, justified and glorified. Cap. 24. and 25. of the end and consummation of the world, and of the coming of Christ unto judgement. joan. 14.15.16. of fortitude and patience in persecution for religious sake, of Charity and perfect love. etc. Act. 13. Saint Paul declareth what the gospel is. In his epistle to the Ro. the one disputation touching justification by faith without the works of the law, the other likewise cap. 9.10.11. as concerning the rejection of the jews and calling of the Gentiles, might be propounded in stead of examples, but that they are written rather after the scholastical manner of teaching then after the popular, albeit the last do approach most near unto the popular. The same is to be judged of the disputation to the Galath. 3. which in all points agreeth with the former to the Romans aforesaid, except that it serveth more for the people. But most fit and proper to this present business is the assertion of the resurrection of the dead. 1. Corinth. 15 Also to the Heb. 1. and 2. touching the two natures in Christ. Again cap. 5.6.7.8.9.10. of the abrogation of the levitical priesthood & legal sacrifices, and of the succession of this eternal priesthood and the only sacrifice of Christ. In Chrysostom are extant many Sermons of this kind, especially in his enarration of the Gospels of Matthew and john. Notable is the Homily. 60. upon Matthew, where he disputeth of the cause of sin. Likewise in his fift Tome Homilye. 48 touching the fearful iudgenent of GOD. Homilye. 71. that fasting profiteth nothing, if innocency of life be away. Homily. 77. that a sinner after his fall ougthe not to despair. lastly his. 6. Sermons, and 3. books, of the providence of GOD: For these also to be written popularly, no man denieth. ¶ Whensoever any part of the holy Scripture is to be expounded in the Kind didascalik, that many and diverse common places may be noted therein, out of which it shall be convenient ot choose and declare some more exactly and at large. Cap. III ALbeit there cannot a more absolute order of preaching be set forth to be followed, then that which shineth in the examples of Sermons, which partly the Prophets, Apostles and Christ himself, and partly certain of the holy fathers have had: Yet notwithstanding I suppose it will be greatly profitable, in case I shall further declare more at large, how every man may rightly use, whensoever he will, those things that in manner of precepts are of me put forth in the former Chapter. For I trust it will come to pass, that by this means, all men shall somewhat more easily and prudently judge both of those examples, whereof I rehearsed even now, as ye would say, a catalogue: and also by little and little enure themselves, cunningly to excogitate and find out such things as may aptly be alleged touching any manner of Themes, or readings of Scripture offered unto them. We said that, in this didascalik kind, somwhile no form of confirmation at all is to be observed, erewhile again that some certain form is to be used: and in neither of them progression to be made after one and the same manner but no small diversity to be permitted. Of this diversity, therefore, it seemeth good unto me, to entreat by putting forth some examples, to the intents they may come forth prepared and furnished to all assays, that will endeavour themselves to execute the offices & duties of an evangelical Teacher. But before all things, we will bring them, as it were by the hand, unto this point that every man may easily perceive, how and after what sort, when a part of holy Scripture is offered to be explained, many and divers common places may be drawn and noted out of the same, again how some may with judgement be selected out of them, and somewhat more diligently be declared before the multitude. Parts twofold in the sacred Scriptures. The parts of holy Scripture are accustomed to be set forth in two sorts. 1 The one consisteth in a continual historical narration, in which notwithstanding somewhere appeareth that which doth not obscurely argue, to what kind of Sermons the same aught to be ascribed. For in deed the most part of the narrations in the Evangelists do pertain to the kind didascalic, forsomuch as they do chiefly establish this doctrine, to wit, that, jesus is Christ, that is to say, the true Messins and true God, by whom; whosoever believe us him, do aspire to eternal salvation Which doctrine or general sentence, to be the common scope of the evangelical narrations, john Cap. 20. hath expressed. 2 The other sort is, when all that part is simply spent and consumed in teaching, namely so, as with arguments distinct, and one following an other, and directed to one and the self same end, a certain sentence or assertion is there handled and set forth. Example may be taken out of the fourth Chapter of the Epistle to the Romans. No man seeth not in all that Chapter divers proofs and reasons to be packed together, whereof every one proveth a man to be justified by faith without works. Wherefore that the same Chapter is of the kind didascalic, seeing such a doctrine is there plainly confirmed, each man may easily judge. Of either part of the sacred Scriptures, it shall be requisite at this present that we note so much as we shall think meet and sufficient. Common places, how & after what sort to be gathered. Of which sort soever it shall fortune the holy reading to be offered, it is necessary that he which is disposed to gather and excerpt common places, before all things do peruse over the whole once and peradventure twice or thrice, till such time, as he may well conceive the simple meaning of the words. Then let him return back to the canuessinge of all the parts and members, and staying a little at every of them, let him consider, and weigh more deeply with himself, whither any thing may be drawn out of the words of the same member pertaining, either unto doctrine, that is to say, the confirmation of true assertions, or to the redargution of false opinions, or to the institution of life in righteousness, or to the correction of unjust dealing, or lastly unto consolation. For as we have before specified, it behoveth these five general Divine places of invention of be continually conversant in our minds, as those that sufficienely declare of themselves, how we ought to search, disclose and pronounce common places contained in the words of Scripture, and in the sentences of the whole course of Christian doctrine. For they are beyond measure plentiful, and do eftsoons bring forth profitable common places, of all things, which are necessary to the perfection of a Christian man. Neither occurreth any reading of Scripture so barren and unfruitful, but that the words placed in the text, do minister some thing answerable to those general places. But go to, let us make a trial, and take in hand some examples of the former sort, which namely consist in historical narrations, and let us examine them according to the said five general places of invention. For when we have opened a way in the narrations historical, wherein, seemeth always to be the greater difficulty, it will be an easy matter to go forward to the tractation of examples of the other sort, in which are simply declared assertions of our religion. Let the history therefore be recited out of the Evangelist Marc. Cap. 8 which is this: 1. Example of the former sort. When there was a very great company, and had nothing to eat, jesus calling his disciples unto him, saith unto them: I have compassion on the people, because they have been with me now three days, and have nothing to eat: And if I send them away fasting to their own houses, they will faint by the way: for diverse of them came from far. And his Disciples answered him: from whence can a man satisfy these men with bread here in the wilderness? And he asked them: how many loaves have ye? They said seven. And he commanded the people to sit down no the ground. And he took the seven loves, and when he had given thanks, he broke, and gave to his disciples, to set before them: and they did set them before the people. And they had a few small fishes: and when he had blessed, he commanded them also to be set before them. So they did eat and were sufficed: and they took up of the broken meat, that was left, seven-baskets full. And they that had eaten, were about four thousand: and he sent them away. Kind. Let us see then unto what kind of Sermon this sacred Lesson is to be referred. That it is of the kind didascalic, no man doubteth. For therefore are these notable miracles described and set forth, that all men might be induced to confess, that Christ is true God, and that they might believe in him. For so john Baptist, when he being in prison heard of the doings of Christ, Math, 11. sent his disciples more truly for others sakes than his own, which inquired: whither he were that promised & of so long time looked for Messiah, or no? But Christ answered in such wise, as he would have it gathered by his works, that he was in deed that promised Messiah and Saviour. Yea, and else where Christ more than once or twice affirmed to the same effect, that the works which he did, joan. 5.10.14. testified of him the he was the son of god & god himself. The state therefore of this present reading is didascalic: namely, State, that Christ is the author of so great a mirackle, that he is the true Messiah and very God, by whom all men may obtain salvation through faith. Now in passing through all the members, and having respect every where unto those five general places of invention, let us diligently enserch, in that order which we spoke off, Common places. the sundry common places of Christian doctrine contained in the same. Where there was a very great company, saith he, and had nothing to eat, etc. 1 First, when the Evangelist showeth that a very great multitude was gathered together to hear the words of Christ, here by and by an instruction offereth itself, whereby we are admonished with great study and endeavour to covit after the knowledge of goods word, wherein all the will & pleasure of God is most apparauntely discovered. 2 secondly, here is to be noted a correction or reprehension of those persons, that are found slow and dull above measure, unto those things that pertain to the Salvation of their souls, and do scarcely think once in a year of hearing the wholesome doctrine of the Scriptures. 3 And because it is added: That the company had nothing to eat, it is an undoubted argument, that those hearers were more careful of the things that pertain to the mind, then of those things that concerned their teeth or bellies, and that they longed more ardently after spiritual benefits, then after temporal. Wherefore here also I observe a new place, which belongeth to justification, or else an assertion or doctrine: Namely, that we ought always in the first place to caste our care upon spiritual benefits: And in the last place, upon corporal. In which behalf Christ, Math. 6. first seek (saith he) the kingdom of GOD and the righteousness thereof, and and all these things shallbe ministered unto you. Yea, and the same also hath taught us in our daily prayer, first to desire of our heavenly father the sanctification of his name, the enlargement of his spiritual kingdom, the study of accomplishing his will: and after that our daily bread with other things necessary for our lives. FOUR Again here is understanded a correction to be, forasmuch as they are reproved which are more intentive about things earthly and transitory, then heavenly and eternal. It followeth in the Text. And jesus called his disciples unto him, and said unto them: I have compassion on the people, because they have been with me now three days, & have nothing to eat. We will note here in this place manifold points of doctrine. V The first is, touching the mercy and providence of God, where with he never fa●leth to help and assist us. Yea and before we ask, he knoweth what things we have need of, & seeth by what means he may best provide for us, which thing Christ also himself Matthew 6. full well hath expressed. VI The second, God provideth for us not only spiritual things, and that generally and universally for all: but also things corporal and that particularly for every man. VII The third, God will provide for those most chiefly above the rest, that abide and continued longest with him: that is to say, that studiously embrace sound doctrine, and persever in the love and confession thereof, reposing all their hope and confidence in God alone. VIII Now out of these points of doctrine, riseth a certain and incomparble consolation which it behoveth the godly to have continually before their eyes. They that remain with God, and depend wholly upon GOD, shall of him never be forsaken or left destitute. First god would rain down Manna from heaven as he did in times passed for the israelites in the wilderness, or sand his angel to minister bread and water, as he did sometime to the wandering Helias, then suffer so much as one of his little flock, to perish for lack of sustenance. God esteemeth much more of good men, then, of Ravens or Sparrows, Math. 6. Psal. 14 which in the mean time he mercifully feedeth. It is added moreover in the Gospel. And if I send them away fasting to their own houses, they will faint by the way. For divers of them came from far. In which words we may perceive both a doctrine and institutions. IX A doctrine verily, that miserable men, if God should forsake them, were not able to endure, and that it is not in their power or strength to acquire to themselves so much as corporal benefits necessary for the sustentation of their wretched life: how much more than passeth it their power to get things spiritual? When God once withdraweth his hand, we begin forthwith to decay, which testifieth Psalm. 124. 127.&c. Thinstitutions lurking herein are these. X We are admonished, when we know that we can do nothing at all without God, to acknowledge our own weakness and infirmity. XI Again, we are admonished to pray unto God continually, that he would not leave us destitute, but minister unto us things both spiritual and also temporal, as he seeth them to be expedient for us. It followeth: And his disciples answered him: Form whence can a man satisfy these men with bread here in the wilderness? XII Doctrine. Man's reason cannot perceive how provision may be made for the necessities of our life. Carnal wisdom is astonished and to seek so often as danger, or any misfortune doth chance. And yet in the mean time, the things that are impossible to men, are not only possible, but also cysye unto God. Wherefore an institution or instruction is here also to be gathered. XIII We aught verily in all dangers to put our confidence in God, and to commit ourselves, and all that we have, unto his wisdom good will and pleasure: Otherwise, if we stick to our own wisdom, if we conceive nothing in our mind, further than humane reason doth persuade, ti is to be feared lest we fall headlong into desperation. Whether it pertaineth, Mat. ●6 that the disciples being doubtful by reason they had neglected to take bread, are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of little saith. XIIII Whereupon followeth also a certain redargution or correction, namely of those men, which if they perceive any thing at all to be wanting unto them, or do not by & by feel present help in their necessity, they so take on through the impotency of their mind, as though the Furies themselves▪ did drive them forward, by means whereof they begin at the length to despair utterly of the aid and assistance of GOD. It followeth. And he asked them: How many loaves have ye? They said, seven. And he commanded the people to sit down on the ground. We may note in these words, besides a doctrine a place also consolatory. XU. & XVI. God suffereth not his children long to be troubled, 1. Cor. he permitteth them not be tempted above their strength. Man's reason in deed or this flesh of ours, increaseth the heap of temptations, and compelleth us in a manner to mistrust: who can (sayeth humane reason) satisfy these men with bread in the wilderness? But God by and by showeth a present aid and remedy, and that which man's power wanteth, he wonderfully maketh god, if so be we cast our care and confidence upon him, and commit the whole business unto him. Let us never therefore doubt of God's goodness toward us, or put any mistruct in our matters, but be most assuredly persuaded that, like as he can, so also he will help us in time convenient, and when it shall seem good unto him. Let us go on to that which followeth. And he took the seven loves, and when he had given thanks, he broke, and gave to his disciples, to set before them. And they did set them before the people. And they had a few small sisshes: and when he had blessed, he commanded them also to be set before them. Behold when we hear Christ giving of thanks, and also blessing, we see a double instruction set forth unto us. XVII The one, that as often as we take meat or drink, we should pray unto God, that he would sanctify it by the virtue of his word, and grant that it may be wholesome unto us. XVIII The other, that we should always give God thanks for the daily benefits, which he of his goodness most frankly and bountifully bestoweth upon us. It behoveth all fathers and masters of households to teach their families, and to see that they neither eat nor drink without grace and thanks giving before and after meat. And not alonely for meat and drink, but also let us persuade ourselves that it is our duty with like diligence to pray and give thanks for all other benefits whatsoever. XIX. Now perhaps that mayst also conveniently handle this doctrine: namely, that God hath created meats to be taken with thanks giving of the faithful, and of those that: have known the truth: again that whatsoever God hath created, is good: and nothing to be rejected, if it be received with giving of thanks. ● Tim. 4 For it is sanctified by the word of God and by prayer. It followeth, further, in the Text. So they did eat and were sufficed, and they took up of the broken meat, that was left, seven baskets full, L●e here an institution. XX It is not enough for us to give thanks, when it chanceth us to be full fed & sufficed: but God moreover willeth us, that we should not wastefully and prodigally spend those things that are left, or contemptuously cast them away, but carefully and daintily to reserve them: and that truly, to the intent there might always be remaining with us some testimony of God's good will, whereby he ministereth all things more abundantly than we need: again, to the end we may know that God giveth the increase, yea and addeth his blessing to our substance, even then when we are not ware: Lastly, to th'intent we may have what to give and bestow upon other needy creatures. For whatsoever remaineth over and besides our daily expenses, we aught to know that it is no other thing, than a present matter, to exercise the duties of godliness withal. At the length this also is added: And they that had eaten, were about four thousand. XXI Therefore the goodness and power of God is in all things to be considered: the one truly whereby he feedeth all men, whether they be good or bad: the other whereby he feedeth an innumerable multitude with a few loaves, & then inespecially when all things are geason and hard to be come by. XXII. That which Christ accomplished here by his divine power, is of us to be marveled at, reave renced, and celebrated: that which he did by his singular goodness, is of us also to be followed. For certes it standeth us upon to deserve well of all men, yea even of our very enemies. We see therefore in few words, partly a doctrine, partly an instruction, to lurk. The last clawse. And he sent them away. We may gather here a doctrine as touching God, and likewise a notable institution of our life. jacob. 1 XXIII God giveth liberally, and in the mean time upbraideth not, he requireth not one thing for an other, he seeketh not for glory after the manner of men, he coveteth not the favour of the people, to th'intent to obtain the dignity of a prince or potentate, but rather he escheweth all company, coveting to go away unespied. XXIIII We therefore aught in like manner to imitate this goodness of Christ joined with humility, and to endeavour ourselves, so much as lieth in us, to do good works, not seeking for any glory or reward of men thereby. Behold therefore these common places to the number of four and twenty upon a brief evangelical history packed and heaped of us together, whereof some do comprehend the confirmation of trus doctrine, and the redargution of false: other some, the institution, and correction of life: again othersome comfort or consolation. Now he that preacheth unto the people, Whether all common places occurring in a part of Scripture aught to be declared. shall in no wise utter & expound at large all the said places, but out of so many he shall choose a few, in the more ample tractation whereof (the residue pretermitted) he shall somewhat the longer stay. Which, how and after what sort it aught to be done to the edifying and behoof of the Church, we will endeavour in certain Observations to comprise: whereof this be the first: Observations in expounding of common places. I Common places to be expounded at large to the people the Preacher shall not take but a few among so many, to wit, three, four, or five. The reasons are pressed and at hand: It behoveth him to provide best for the capacytle of his hearers, and to see what chiefly is expedient for them, and that they be not to much burdened or overcharged with matter: again what the rude and ignorunte ma ye best perceive and retain in memory, to the intent that after they be returned home they may repeat and commend somewhat to their friends and familiars being either sick or hail. For that it is worthily required of all Christians, that so soon as they be come home to their houses, or at the lest in the evening before they go to bed, they should talk and propound something of the sacred Scriptures to their aqualls and companions, Chrysostom in his enarration upon Genesis homil. 29. upon the gospel of john homil. 13.52. etc. abundantly teacheth and parswadeth. Hereunto is added that in a heap of so many places together, seldom or never, any one place can so be examined, as that it may but indifferently satisfy the hearers. For by that means no other thing should be done then many places, slightly, & as it were beside the purpose, only touched, and not declared. Furthermore the ignorant and unlearned sort do very hardly reap any fruit at all out of so great brevity, whom reason would not only to be taught but also to be moved & persuaded. Yea, and by such short and over brief speaking, it would of necessity come to pass, that the same things should oftentimes be iterated and repeated to the great ircksomnes, of all men. Moreover it is much better and more thankful to the preacher, in case he expound now these now those places somewhat more exactly, and with as great sharpness as may be, settle them in the minds of his hearers. And look what places he leaveth untouched at one time the same at an other time convenient he shall evidently declare. For if a man repeat often the same places, with like brevity, and with like form of words, it is to be feared truly jest he incur that which a certain Poet pleasantly spoke: And that same Harper eke, Horat de Arte Poetie. Is to be laughed to scorn, that ay Upon on string doth streke. II Where if thou wilt needs utter and allege divers and sundry common places, as in deed sometimes the present reading of Scripture doth minister many & the same very profitable, yet shalt thou labour with more fydelytye and deliygence specially in explayninge of three or four: as for the other and those also very few, it shall be sufficient briefly, and, as it were, hourly to touch them, all the residue pretermitted. After which sort Crysostom in his 60. homily upon Mathewe, coming to those words in the text: I say unto you that their angels in heaven do always behold the face of my father, prudently gathereth and noteth an assertion, namely, that to every man are appointed certain angels as their keepers or overseers. But be absolveth this place in very few words, eftsoon proceeding to other matters, as more profitable and apt for the enformation of life. For he passeth to a common place, touching the not contemning of our brethren. III Let those common places be chosen, that are sufficiently large and apparent, and that contain nothing intricate or doubtful, to th'intent, thou mayst entreat amply and plainly, and popularly to the hearers. For there be some matters very barren, and (as ye would say) penned up in a straight prison, and the same also obscure with dark and perplexed questions. If any such therefore do happen in the holy scripture which is expounded, it is much better to cover or dissemble them with silence then with many words to stand upon the same. Of this kind it is, it a man explaining the history out of Luke 16. touching the rich gloutton buried in hell, and Lazarus raried into Abraham's bosom, should go about a long time and with much a do to detain his audytory, alleging many things of Abraham's bosom, whereof seeing the opinions of interpreters, yea even of the learned sort, be so divers and discrepant, few things certain and fruifull can be said: where in the mean time in the very same history many profitable places might wholesomely be handled, as against superfluity in meat and apparel, against covetousness, touching poverty to be taken in good part, touching the poor not to be contemned, of alms deeds, of the mercy and justice of God, of the rewards of the godly and pains of the wicked. In sumnme, all those places shall be pretermitted, which engender perith us & perplexed questions or dissensions amongst the people, or do by any means cast doubts into the consciences of good men, or lastly do minister small ●●●●●tie or profit. 4. Out of the manifold, places which are profitable, & apparent, those chiefly (before the residewe) shall be chosen to be discussed, that are most apt and convenient for the place and tyme. As for example there happen in the evangelical history places containing assertions, and the same peradventure touching high & mystical matters: Again other places▪ wherein vices are reproved, and perhaps the very same where with the multitude is known that present time to be infected, or other places enstructinge the life and manners of men. here truly it shall be the part, of a wise Preacher, to omit those places that demonstrate the assertions of faith, and to turn himself unto those, that teach the duties of love, wherein sins are corrected, and corrupt manners amended, séinge the multitude is unapt to conceive that doctrine, and of this also standeth greatly in need. Be it sufficient once for all generally to note, that the places touching assertions, especially of greater weight and importance, are not to be handled, but before that multitude, in which are mixed many learned men, as is to be seen in great Towns or Cities: and then most chiefly, suben any heresies or errors be crept in, which it is expedient to refute by those assertions more plainly expounded: Again with such perspicuity, as not only the learned, but also the unlearned may perceive them. In which order verily Chrysostom also with wonderful prudence and dexterity decideth many hard and difficult places, as, touching the cause of sin in his said homily. 60. upon Mathewe, and that by reason of the Manichees which in those days had far and nére spread their venom of two principles or beginnings, or the one whereof they affirmed all things to be made: touching the same substance and equal dignity of each person in the holy Trinity in duiers and sundry Sermons, because of the Arrians of that age. Nazianzenus both gave and followed the like counsel in a number of his Orations. Among the places which are applied to the institution of life in righteousness, or to correction, those always before other shall profitably be declared, which concern the present state and conditions of the Church. As touching which thing somewhat we have said already, what time we entreated of the matter of Sermons. These things thus generally premised, let us now weigh and consider what common places, may seem most chiefly to be chosen out of those which we have gathered upon the historical narration aforegoing. Marc. 8. according to the state of the Church and of the hearers, to the intent a fruitful Sermon may be had. Certes be that is purposed to teach and instruct that kind of people which inhabiteth small Towns and Villages, shall with very good right take those places that to such manners and dispositions are most agreeable. Such places are, Places meet for the inhabitants of small towns and viliages. these: Of the diligent hearing of god's word: Of seeking first after spiritual, then after temrorall benefits: Against those that so gape after carnal, things. that they utterly neglect things spiritual: Of prayer and thanks giving for meat and drink, and other daily benefits of GOD bestowed upon us. Again if peradventure there hath happened lately any calamity or public danger, then with great fruit shall be handled a place consolatory, as namely that GOD suffereth not his children long time to be troubled, or tempted above their strength etc. These kind of places, I say, that minister either instruction or consolation, shall very fitly and profitably be declared to the unlearned people, to whose capacity and profit in life and conversation all the whole oration of the Preacher aught to he applied. But in bigger towns or cities, where frequent assemblies be, Places to be expounded in lager towns. in which no small number of learned men are intermeddled, and many of the citizens and common people can judge indifferently well touching the doctrine of religion, there in deed, both the places which we rehearsed may rightly be discussed (for what doctrine tending to godliness shall there unseasonably or unfruitefully be taught, where men of all sorts and degrees are assembled together? Albeit with somewhat more ample furniture as well of arguments as of phrases in speaking, that is to say both of matters, and words: And besides them other places also, which are occupied in the confirmation or coufutation of assertions, of which sort we have showed some packed up in the foresaid evangelical history. For such a one is that, touching the merry and providence of GOD, whereby he never ceaseth to care for our affairs, and ministereth abundantly unto us not only spiritual but also things corporal, and that to every one, yea, and in all our proceedings, so that not so much as a hair of our head without his good will and wise preordinaunce falleth off, or perisheth. Also touching man's infirmity, whereby it cometh to pass, that we cannot of our own selves endure, or by our own industry prepare things necessary for our living: Further, that man's wisdom is astonied in all difficulties and danngers. Finially the Preacher ought in this behalf to use a singular prudence and sharpness of wit, to the intent he may become all things to all men, and save so many as is possible. The Apostle Paul saith that he spoke to the Corinthians as unto carnal and babes in Christ, and that he nourished them with milk, and not with strong meats, forasmuch as they were not able to perceive any grave or profound doctrine, as men given to lucre and carnal things: But to others (undoubtedly) which had more profited and gone forward, he preached the Gospel after an other manner of teaching, and by propounding places of greater weight and importance. In like manner therefore shall the wise dispenser of gods holy word, having a diligent consideration of the persons, times, and places, amongst many places offering themselves, choose only a few, such namely as he supposeth will bring most profit to the Church, and the same shall be more amply and plainly explain. As for the residue, he shall either (as is aforesaid) very sparingely touch, or altogether pretermit them. But to the intent, those men that endeavour to take upon them the office of teaching in the Church, may the more easily and coveniently enure themselves, after the five general divine places of invention, to reap a large and plentiful crop of fruit, we will (not unwillingely) add one or two examples more. For in deed every interpreter of the Scriptures aught to have those places in a readiness and at hand, through much musinge and meditating upon them. Therefore let us examine the manifold doctrine contained in every the members of the evangelical narration, ●. Example, as touching Christ worshipped of the wise men, which is extant Math. 2. When jesus was borne in Bethlehem, a City of jury, in the days of Herode the King: Behold, there came wise men from the East to Jerusalem, saying: where is he that is borne king of jews? For we have seen his star in the East, and are come to worship him. When Herode the king had hard these things, he was troubled, and all the City of Jerusalem with him. And when he had gathered all the chief priests and Scribes of the people together, he demanded of them where Christ should be borne. And they said unto him: At Bethlem in Jewry. For thus it is written by the prophet: And thou Bethlem in the land of juda, art not the least among the Princes of juda. For out of thee shall there come a captain, that shall govern my people Israel. Then Herode, when he had privily called the wise men, inquired of them diligently, what time the star appeared. And he cent them to Bethlem, and said: Go, and fearche diligently for the young child, and when ye have found him, bring me word again, that I may come, and worship him also. When they had hard the King, they departed, and lo, the star which they saw in the East, went before them, till it came and stood over the place wherein the young child was. When they saw the star, they rejoiced exceedingly with great joy. And went into the house, and found the young child with Mary his mother, and fell down, and worshipped him, and opened their treasures, and presented unto him gifts, gold, and Frankincense, and Mirre. And after they were warned of God in a dream, that they should not go again to Herode, they returned into their own country an other way. The kind is known to be didascalic. Kind. State. For the State is: that Christ is both true man & true God. For both his nativity after the flesh is briefly repeated, and also it is showed that the wise men which came out of far countries, gave unto him divine worship. Wherefore it behooveth our faith of and in Christ, true & perfect God, to be marvelously confirmed. The whole narration may be divided into two parts: whereof the one and principal declareth, how the wise men worshipped and accknoweledged Christ, very man & very God, to be their saviour: The other depainteth forth Herode taking counsel how to oppress and confound Christ. Wonderful (no doubt) and most divers are the dispositions of men towards Christ then newly borne: Some devil far off, and take long journeys to worship him: other some have their biding in the same place where Christ is borne, and seek forthwith to destroy him. Even so cometh it to pass oft times, look upon whom god most liberally poureth and bestoweth his spiritual gifts and graces, as the pure doctrine of his word and such like, those make small account of them, yea (I had almost said) contemn and despise them: but among them, to whom hath happened scarcely any taste at all of the same benefits, they are most highly esteemed and most greedily desired. In the days of Herode the King, behold, there came wise men from the East to Jerusalem. I Doctrine. The circumstances touching the time, touching the condition of the persons coming, and touching the place whence they came, do not only purchase credit to the Evangelist reporting such things, but also minister no small moment to the fortifyinge and establishing of our faith likewise in Christ. That they came out of Persia it is likely, as well for that Persia is situate directly Eastward to Palestine: as also because they that in Greek are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amomge the Latins Sapientes: amongst the Persians are commonly termed Magi: that is to say, wise men. Witnesses here of are Hierom upon Daniel, and Chrysostom upon Matthew. II Doctrine. The Gentiles, according to the oracles of the prophets, began to be called unto Christ, as soon as he was borne upon earth. Whereupon the wise men are of some celebrated as the first & original confessions of christ. III Doctrine. God or Christ, without having any respect or choice of persons, calleth all men unto him indifferently, and voucheth safe to illustrate their hearts with his holy spirit. Frste are called the jews, than the Gentiles: afterward poor simple Shepherds, than again learned expert or wise men. So far forth in Christ there is neither jew nor Gentile, circumcision or uncircumcision, Rom. 2. Coloss. 3. Barbarian, Scythian, bond or free. four Institution. It is our part and duty, (in what place soever we be) with all our endeavour to seek after Christ. Those men came from the furthest part of all Persia, with great costs & charges, with great pain & travile, and in so long and tedious a journey, also with incredible peril of their lives. What behoveth us therefore to do, who, wheresoever our mind is endued and garnished with faith, Math. 18. may there be sure to find Christ? Christ is at home at our houses, and obtaineth the middle place wheresoever two or three be gathered together in his name. Where is he that is borne King of jews? V Doctrine. Luc. 1. 13.1●.23. Christ is a true king, albeit his kingdom be not of this world, temporal, or such a one as is gotten and confirmed by force of arms, and strength of men: but heavenly, joan 8. Heb. 7. spiritual, eternal, and established all only by the power of God. VI Institution. It is worthy of great admiration that a few strangers, in an unknown Country, in the chief and principal city of all jury, where the kings Court with his warlike garrison was resident, durst make so notable a confession of Christ being as yet base and obscure, of whom no aid or succour seemed to be looked for, by reason whereof great stirs ensued, the king and all Jerusalem being vehemently troubled. But that came to pass undoubtedly, forasmuch as they were inflamed with an invincible faith towards God, and the holy Ghost moved and drove forward their minds. Let us therefore learn in like manner, being instructed with a sound and stéedfast Faith, unbashfullye, and courageously contemning all dangers whatsoever, which seem to be set before us, or also daily to be renewed of Satan and the world, to confess jesus Christ to be our king and Saviour: yea, and by all possible means to publish and declare his name. Let the tyrants (like unto Herode) storm and stamp, let the hypocrites forge their wiles and snares, let the Scribes and pharisees take their crafty counsels together, yet will not we cease with all our heart and mind to seek, and with all boldness to confess Christ to be our king and Saviour. VII Correction. Where are now those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, those dastards, which even when all things are safe & sound, do yield no confession at all of Christ or of faith in Christ? Let them be ashamed of their ingratitude towards God. For we have seen his Star in the east. VIII Doctrine. God revealeth his will unto men divers ways. First truly internally, to wit, by the secret inspiration of his spirit wherewith he eftsoons moveth the hearts of all men, which is so far forth necessary every where, that without it no knowledge is supsed to be certain and sure. And oft times verily God certifieth by this means as well the regenerate as not regenerate of most grave and weighty matters. secondly externally: and that, either by his angels appearing some time in visible form: Or by men, such as were the patriarchs, Prophets, Apostles and the elect of all ages, which move and persuade other to the faith and the holy actions of love: Or by other creatures void of reason, amongst which may be numbered, as well all this whole frame of the world, distincted and adorned with her parts, as also the fire in the bush, the cloud in likeness of a pillar, and the star, whereof we now speak, etc. By these and such like means, God, whensoever it pleaseth him, declareth unto mankind his goodness, justice, and power. IX. Institution. We are admonished by the example of she wise men, that we should not be idle gazers and beholders of such tokens, if at any time they appear. For God by his providence ordaineth all these things, and undoubtedly to our instruction though not always known unto us. X Redargution. They err and are deceived not only in the stars, but also all the heaven over, as they say, which by reason the wise men, were taught, by the guiding of a star, that Christ the saviour of mankind was borne, go about to commend Astrology, which they call judicial and conjectural, as an art certain and infallible. For that star was not of the number either of fixed or erratical, but verily a new star, which god would haus for a time to be seen, and again to banish out of sight. Yea, rather truly it was no star at all, if we will credit Chrysostom, but only the likeness of a star. In like manner the wise men gathered not by that star any thing touching the manner of Christ's life, or of those things which it behoved afterward to chance unto him, as neither they observed after the order of the Mathematics, the disposition and aspect of other Planets according to their regions or houses, but they were taught that Christ is the king and saviour as well of the jews as also of the Gentiles. Moreover, that his kingdom is spiritual and heavenly, not carnal and earthly. Whereupon it necessarily, followeth, that whatsoever they obtained, they received it by the revelation of the holy ghost, & not by the canons of Astrology again, that by the same spirit and star (which was with them in steed of the external word and even of a preacher himself) they were brought to the faith and the confession of faith, and that nothing ever came into their minds as touching Astrological conjecture. XI. and XII. Doctrine and Institution. seeing further that God vouchsafeth to teach the wise men in this sort by a Star, and not by angels or men, we shall here worthily note the wonderful counsel and purpose of God, whereby so often as he determineth to persuade any unto him, he applieth himself (such is his wisdom and goodness) to their capacities, to the intent verily they may profit and go forward through those things wherewith they are most chiefly acquainted. Wherefore it pleased God to call unto him the wise men of the Gentiles being diligent enserchers of natural causes, by a sign appearing in heaven. For the Star was as fit an instrument for that purpose among those Persians, as the preaching of the word is known to be a most apt and ordinary instrument amongst other nations. But a while after, when the wise men had stepped up to somewhat an higher degree in the school of Christian doctrine, he instructed them with the words of the Prophet which they heard at Jerusalem. last of all, (as being further profited) he taught them also by his angels in a dream. Hereupon therefore we have to understand what great prudence and dexterytie is required in them, that take upon them to teach, or by reason of their office aught to teach others. Certes it is very requisite that they accommodate themselves (in all that they may) to the capacity of their hearers, and make also their proofs and reasons of things usual, familiar and well known. For so Paul the apostle preaching of Christ the true God to the Athenienses taketh occasion of speaking of a thing, manifest to all men, to wit, of the altar dedicated to the unknown God: afterward he proceedeth unto reasons proving the power and goodness of GOD, plainly perceived of all by the only instinction of nature. And we are come, to worship him. XIII. and XIIII. Doctrine and Institution. They which see the Star, that is to say, that have teathers and guides, of whom they may by the word be rightly instructed in the exercises of Godliness, in their minds faith springeth, and withal they are stirred up to the true worshipping and pure invocation of God and unto other things adjoined hereunto: But they that have not teachers of the word, or refuse to hear such as they have, doubtless it can not be, that they should say a right the foundations of faith, or otherwise profit therein. For faith cometh of hearing, and hearing by the word of God. Rom. 10. Let us all therefore pray unto God, that if the truth hath not as yet shined unto us, he would send those that might inform us, by hearing of whom we may also conceive true faith in Christ. But if the truth hath now already been revealed unto us, then that we may rightly use it and direct the knowledge which we have gotten, to the true invocation of Christ, through a lively faith and sanctimony of life. XU. Doctrine. The wise men, whilst they profess themselves to be come to worship Christ, do not obscurely testify and declare his divine nature. Deut. 6. Math. 4. For it is the Lord that aught to be worshipped. When Herode the King had heard these things, he was troubled, and all the city of Jerusalem with him. XVI. Correction. Wonderful is the difference between the Gospel, and men following the world and the things that are in it. assoon as by the grace of God the truth of the gospel waxeth clear, Princes and a great number of people seek means to stop the course thereof. For the devil without ceasing, moveth by his champions (such as are described, Acts. 16.17.18.19.21.23. etc.) bloody broils and tragedies, soweth battles, seditions and tumults, trusting he thal bring to pass by this means, that sound doctrine shall be evil spoken of, suspected and become hateful, & so by little and little be utterly explosed and abandoned of all men. And the world now adays nourisheth every where an huge heard of Satan's bonde●laues, which at all times go about craftily to take away the truth and to hinder the studies of the holy scriptures. But they labour in vain, as it is manifest that Herode also with his conspirators attempted all things in vain. The truth may for a time be assaulted and hidden, but expugned and uttery abolished it can not be. So also the ungodly may accomplish some thing after their own desire, but in the mean time the misers and blind buzzards do not perceive that the victory which they have of the poor ministers of the word, will turn to their own destruction. For such is this kind of conflict, that whosoever have the upper hand in it, are in deed miserably vanquished and put to the foil. And victory in this respect is nothing else then a token of GOD'S wrath and vengeance, which bursteth forth either upon the children, nephews, or upon the posterity to come. XVII. Institution. Which of us soever will declare ourselves to be the children of the light, if at any time we perceive the Star of truth to shine anywhere unto us, let us not with wicked Herode and his adherentes be troubled and keep a stir, but rather as joyful and glad let us run to meet it, embrace it with both our arms, and give thanks unto God for it. XVIII. Doctrine. Herode, through ambition, riches, avarice, and ingratitude towards god, was driven to resist. He feared lest a new king rising up, he should be put from his kingdom. The unthankful multitude always prove to the worst, willingly joineth itself to the will of princes, especially in evil matters. It is evident, therefore, that men of haughty mind, proud, puffed up, vainglorious, drunk through pleasant fortune, covetous, unthankful to god ward, crafty, unstable, and such as in a moment apply themselves unto all things through a certain carnal wisdom they have, do not lightly embrace the Gospel, and do very hardly enter into the kingdom of heaven. As touching which thing, Christ Math. 8.19. Luc. 18. and the Apostles also else where do preach. And when he had gathered all the chief priests and Scribes of the people together, he demanded, of them where Christ should be borne. XIX Correction. The ungodly being provoked with the majesty of the truth appearing, seek divers and sundry ways to oppress it. They appoint commissions, they call counsels and synods, and pretermitte no ●ote of those things, which they suppose will be profitable to the furtherance of their mischief. The men of Anathoth go craftily about to entrap jeremy. jere. 11. XX Doctrine. Out of the mischievous endeavours of men the Lord often times draweth that which is good. The consultations and mandates of the wicked King touching the enserchinge of the truth were the cause that the truth which before lay hidden, was out of the monuments of the prophets brought into light. Except this diligent inquisition had been made by the kings commandment, neither the Persian wise men neither the jews, yea nor yet we at this day should have so certain knowledge of the place, wherein Christ was borne. Behold after what sort God wonderfully provideth for his church, and how in it men profit & go forward in the knowledge of things spiritual. There sprang up heresies, cruel and barbarous persecutions against the professors of the truth: in the mean season the church standeth steadfast, and is increased, not only for that it profiteth in the doctrine of faith, but also forasmuch as it becometh more ware and provident in avoiding or enduring of dangers, & in humility, modesty, patience, and other virtues, exerciseth itself not without great gain and advantage. For so truly it pleaseth GOD to delude the enterprises of the wicked, Rom. ●. and to bring to pass, that to the godly all things turn to the best. XXI Institution. It is to be observed in this present place, that the colloquies and assemblies of learned men touching matters pertaining to religion and the state of the Church, are often times ordained to a very goodende and purpose. And albeit there be commonly in such assemblies some hypocrites or other, yet is the truth by them or by the godly adjoined with them sifted out and brought to light. The wise men verily declare their opinion of the Star, the jews search the scriptures, and whilst in this sort as well natural reason, as the word of God are with judgement and dexterity conferred together, a certain definitive sentence is gathered out of them both. XXII, & XXIII. Institution, and Correction. Herode ask counsel of the chief priests & scribes, opportunely admoniseth us, that in all matters of doubt we should crave advice of those men that are perfectly seen in the same. It is not without cause commonly spoken abroad: Let every man exercise himself in the art which he knoweth. But now adays a great number of men do overmuch offend in this behalf. They presume to give sentence touching matters of religion, that never had any ●aste in the sacred scriptures, yea, that as well in manners as in opinions are clean void of all godliness and piety. What good should we hope for at their hands? And they said unto him: At Bethlem in jury For thus it is written by the Prophet: And thou Bethlem in the land of juda, art not the lest among the princes of juda. For out of the shall there come a captain, that shall govern my people Israel. XXIIII. Doctrine. Right excellent is the dignity of the Scriptures. For the scripture alone is unto us a certain and assured rule, faithfully showing the truth as touching Christ and all things necessary to salvation. Philosophical proofs flowing out of the rivers of man's reason, are of great weight, and bring no small light to things dark & obsecure: But in case they be compared with the scriptures, they aught to give place as far unmeet to match with them. Like as truly when the wise men were come to Jerusalem, where the scripture had her place, & (as ye would say) her mansion house, the star which they had seen in the East forthwith disappéered and withdrew itself. XXV. and XXVI. Doctrine and Institution. In Micheas the Prophet cap. 5. it is thus read word for word. And thou Bethlem Ephrata art little among the thousands of juda, out of thee shall he comforth unto me which shall be the governor in Israel, whose outgoings have been from the beginning, and from everlasting. It appeareth therefore that the Evangelist expressed the prophesy so far only as was agreeable to his purpose. Howbeit in the words of the prophet, not only the humanity of Christ but also his divinity is plainly described and set forth. And here again likewise in this place is suggested unto us the wonderful goodness of God to be considered, and the holy Scripture most highly commended. For it pleased God even immediately at the beginning to open and manifest his purpose, touching the procuring of the salvation of mankind by his son, and to the inient men should become daily more certain and sure of so great and worthy a thing, and their faith by that means be nourished and increased, he vouched safe also to declare long before all the whole manner and the very circumstances how every thing should betide. Hitherto it pertaineth that the prophet Micheas so long time before, showed as it were with his finger, the place where Christ should he borne. It is our part to give unto God continual thanks, and perpetually to praise him which would have as well the holy fathers as also our faith by that means to be established. And as for the holy scriptures, in which those premises and prophecies are contained, and is declared how and after what sort they all at the length were accomplished and performed, let us have them evermore in high estimation, reverence them, read and revolve them without intermission, from the judgement whereof to serve but a hairs breddthe, as they say, is to be counted a very wickedness. XXVII. Doctrine. By the words of the Prophet, Christ is described to be a King and Lord, but such a King as whose kingdom is not carnal, but in deed spiritual, consisting in the hearts of the faithful, and streatchinge so far as the limits of the catholic and everlasting church do extend. This church compriseth all the saints and elect, and is an eternal church, the bounds whereof are contained partly in heaven, and partly in and about the whole world. This honour therefore and title of a king we find attributed to Christ, both now at his nativity of the Gentle wise men, and again at the time of his death of the precedent Pilte a Gentle also, albeit not knowing what he did. But the jews both first and last in such wise employed their diligence, that from them the doctrine of salvation was derived to the Gentiles. Now what manner of kingdom this is, it is of Christ in many places, as in the parables wherein he calleth the church the kingdom of heaven, likewise when he fléed least he should have been made a King of the people, again before Pilate, etc. Plainly and evidently declared. XXVIII. Redargution. The false and treacherous jews do now impudently interpret these words touching the kingdom and principality to concern zorobabel, of whom mention is made Esdr. 2. Heggeus. 1. etc. And yet besides that they are convinced by the authority of their own auncitors, into whose head, during the time that Herode reigned and inquired the truth of the matter, no such things ever came, it can by no means be understanded of zorobabel, which is added of the Prophet, namely, that his outgoings have been from the beginning and from everlasting. This was very well noted of Chrysostom. And thus do the jaws reject the verity explained unto them of their doctors, and daily devise absurd and false interpretations of the divine oracles, in such sort that now it is evident that they are given up of god into a reprobate sense, and that as well the scriptures as every other thing besides (yet through their own deserving) is become pernicious unto them. XXIX. Institution. But go to let us by the example of the wise men submit ourselves wholly unto Christ our king, and acknowledge the incomparable benefits which we may receive of him, if so be we will believe in him with our whole heart, and with such fidelity and diligence as is meet, obey his commandments. Where as if we believe an obey him in deed, then are we true Israelites, and citizens registered in the kingdom of heaven. Rom. 9 Not all that are of Israel, are Israelites, but they that are the children of promise. Then Herode, when he had privily called the wise men, inquired, of them diligently, what time the Star appeared. And he sent them to Bethelem, and said: Go and search diligently for the young child, an when ye have found him, bring me word again, that I may come and worship him also. thirty. Correction. The ungodly albeit they have rightly been instructed as touching the truth, yet is their conscience never in quiet. They give no credit to the Scriptures, and therefore they turn themselves to the devices of man's wisdom. But assoon as they perceive themselves to be convinced as well by the Scripture as by natural reason, they know not in the world which way to turn them. Wherefore they convert themselves to deceits and wiles, and when they are fully bend in their minds upon mischief, and in the mean time stand in doubt of all things, they seem as though they were moved with some favour and zeal of the truth, but in very deed they imagine nothing else, then how to deface and oppress it. But at the length their malice, one way or other, bursteth forth in such wise that the godly may both eschew them and avoid their snares privily prepared. xxxi. Institution. All the godly therefore are admonished to béeware and circumspect, and to observe diligently, so far forth as may be, the tokens whereby they may find out the fraud and impiety of those men, with whom they have to do. Those that go about to oppress the truth, some are tyrants, some hypocrites: of either of them we may behold the image and pattern in Herode alone, and go no further. Both of them at the first coulloure their devices, yea and fame themself to seek with the godly to promote the sincere worshipping of God, as Herode saith here that he will worship Christ. But surely those affections of the mind● shime not forth, neither doth that spirit appear to be in them, which otherwise is to be found in the godly sort: but rather always there are noted in them either some words or deeds, out of which it is no hard matter to gather their contempt and hatred of pure religion. Such a one is this, where Herode here not without disdain calleth Christ a child, saying: Search diligently for the young child. Neither truly can the wicked any otherwise do, then extinuate the dignity of Christ, the word of God, the Church, the ministry of the gospel: and one while openly, an other while overthwartly, give some signification of their malignante mind, especially when they fear either that it will come to pass, that their enormites' shall be disclosed and reproved, or else their credit and commodity any thing impaired. There is no doubt but that the jews, perceived some such signs in them, E●d. 4. which after they were brought out of Babylon into jury, would have joined themselves as inhabitants unto the jews, returned out of captivity, in building of the Temple: Howbeit zorobabel would not admit them: and that for good cause. For albeit they avouched themselves to worship together with them one and the same GOD, yet notwithstanding soon after they declared many way●s how cruel & unmerciful enemies they were of pure & sincere religion. And lo● the Star which they had seen in the east, went before them, till it came and stood over the place, where the child was. XXXII, and XXXIII. Doctrine, and Institution. The judgement of the Scriptures is heard, the common incklinge engraven in the minds of all men, likewise natural causes are considered: and that, to the intent all those things (so far forth as may be) being compared among themselves, both our Faith might be confirmed, and also the knowledge of spiritual things, chiefly of the righteousness, goodness, mercy, and power of God, might grow and increase, in us. To which end and purpose God himself often times is accustomed else where to adjoin eftsoons unto his word and doctrine notable works and effects. Let us not contemn therefore the reasons and natural causes which do illustrate and set forth unto us the knowledge contained in the word of God, and wonderfully help forward our weak understanding. XXXIIII. Doctrine. There was need of a Star, which should show not only the City, but also the house, yea and the child himself. It is very likely that all thing there were so vile and abject, that no man would have thought Christ the king to be there. Albeit the Scripture be a faithful witness & testifyer of the truth, yet, is it needful for us to learn many things of men, of causes natural, of signs, and other of the same kind, which are ordinary and allowed of God, and so be made certain of many particular things necessary to be known. And when they saw the star, they rejoiced exceedingly with great joy. XXXV. Institution. The doctrine touching spiritual matters by which we are directed unto Christ, & do profit in Christ, we aught to embrace with glad & joyful mind and also to give thanks unto God for the same. Which thing truly they gladly will do that have any understanding at all what great utility and profit cometh of sound doctrine. And entering into the house, they found the young child with Mary his Mother, and fell down and worshipped him, and opening their treasures, they presented unto him gifts, Good, and Frankincense, and Myrrh. XXXXVI, and XXXVII. Doctrine and Institution Faith fixed on the promises of God is not dcceived, but like as god that promiseth is true, so the faith also of the believer findeth at the length the truth by experience, and perceiveth in deed the large fruits of faith. By faith the wise men were drawn out of far Countries into Bethlem (for how should they have taken upon them so long, difficult, and dangerous a journey, the way being altogether unknown unto them, except they had been incensed with a wonderful Faith?) there then they found in very deed that which afore they believed. Therefore let us also, looking upon the promises of god touching the benefits as well of the life present as to come, never cast away our faith, but by the example of the faithful Abraham, beyond hope believe under hope, nothing doubting, but that God will perform his promises, if not for our cause, which verily are unworthy of his benefits, yet for his own sake. xxxviii. Doctrine. The wise men whilst they honour Christ with that honour which is due to God alone, do confess Christ not only to be man but also true and perfect God. Which thing they first learned in Persia by revelation from heaven, afterward in jury by the oracles of the Prophets. XXXIX. and XL. Redargution and Doctrine Here are convinced all heretics as the Ebionites, Cerinthians and such like, which contended that Christ is only pure man, and not God. But much more grievously are confuted the jews, which when they had heard partly of the wise men, partly out of the Scripture, many and most certain testimonies touching Christ, yet would they not adjoin themselves to the wise men, to the intent to worship him: as neither they will be persuaded to this day to worship and ackonwledge Christ to be true God. How much better had it been never to have had any knowledge of Christ at all? for undoubtedly look how much more manifestly Christ is declared unto them, so much more grievously shall they be punished, which refuse to believe in him being known. But in deed those things aught to be fulfilled which God long before by his Prophets had pronounced touching the calling of the Gentiles to come, Esay. 10.16. Rom. 9.10.11. and the rejection of the jews, and of a people to be raised up of no peole, and of those that were a people in deed, to be abolished. Which things truly from the time the the wise men came to worship Christ, began wonderfully to be accomplished and even to this present day are performed. It is requisite therefore that the doctrine touching the calling of the Gentiles be noted in this place. XLI. Doctrine. To worship with the body prostrate, and to offer gifts, are outward signs, to declare the inward disposition of the mind. For GOD hath ordained that in profession of religion certain rites and ceremonies should be usurped in the Church, with which men might testify every way their godly and obedient mind. And for this cause would God himself likewise declare his will towards men by certain Sacraments of him instituted: whereof such are the actions, that like as they show forth always some signification of the faith of men to god ward, so also they yield the like signification of the good will of God towards men. And yet is it not lawful to admit here every sort of signs, but those only which are found established by the word of God. For to go about to reduce again the superstitious rites of of the Gentiles already abolished and abandoned by god's word, were an heinous offence. XLII. Doctrine. By the very kind & manner of their presents, the wise men declare, that they make a true and perfect confession of Christ the son of God. They offered Gold, as who saith, acknowledging him to be their King and Lord, which should most wisely govern and most mightily, defend his spiritual kingdom, that is to say, his Church wherein they themselves were enroled. Kings and Princes command Gold or Coinage too be paid unto them. Whilst they offer Frankincense, they confess him to be very God. For in sacrificing or consecrating of things, it was a custom commonly received for the most part amongst all people, to offer Frankincense. Wherefore Marcellinus the Bishop by casting three greynes of Frankincense into the fire, is judged to have attributed a kind of divinity to his Idols. The offering of Myrrh testifieth that Christ is true man, which should die the death. The people of the East parts, and especially the Jews, had a custom to season the bodies of the dead with Myrrh, by the virtue whereof they we kept from putrefaction, as the Physician do avouch. They therefore that confess themselves first before the congregation to be citizens of the Church of God, and afterward that Christ is both true God and true man, do make (as we think) so notable a confession of faith, that nothing can be further required therein. XLIII. Institution. We are admonished also by the example of the wise men, as well in our mind as in our body to worship Christ, to confess and acknowledge him to be the head and Lord over his church, and as very man so also to be very god. Moreover we offer gold or money to Christ, Math. 25. if we deal to our needy berthren any part of our own proper substance. God giveth us richies, & therefore will he be honoured with our riches but then is he honoured when we give to his members. We offer Myrrh, when we take diligent heed, lest the corruption of sins do defile either ourselves or others. We offer Frankincense of a most sweet savour, when our good deeds to the glory of GOD and edifiinge of our neighbour do shine forth and become apparent to all men. Finally we draw forth of our treasuries gifts grateful to God, Rom. 12. if, as the Apostle monisheth and beseecheth, We wake our bodies a quick sacrifice, holy, and acceptable unto God, which is our reasonable service, & not fashion ourselves after the shape of this world. XLIIII. Correction. What punishments are not they worthy off, which having abundantly wherewith (after the example of the wise men) to honour & worship Christ the son of God, do yet nothing at all? they give not to the poor, they make no confession of Christ, to the short, thou canst find nothing in them whereby thou mayest know them to be Christians. And although such appear outwardly to be sober and modest, yet are they no better than the good and modest Gentiles. For no man is ignorant, that of a Christian man far other duties and otherwise done are required, then of a Gentle. And after they were warned of God in a dream, tha● they should not go again to Herode, they returned into their own country an other way. xlv. Doctrine. The providence of God is ever bend to the moderating and advancing of humane affairs. For, that Christ new born might be kept from danger, that the wise men might return home safe & sound, that the rags of wicked Herode might be bridled & stayed, God according to his unsearchable wisdom provided fit & convenient means. Who would have thought the by this means the Innocents should have been saved, & the tyrant repressed? But truly God is no more destitute of his purpose, than he ceaseth to take care fro us: which in deed is so great and wondered, the even whilst we be a sleep, he suggesteth unto us the which is needful to be done. So far forth also do the godly often times even in their sleep profit more in good things, than the wicked continually waking profit in evil. xlvi Redargution. Why do the ungodly wax proud, boasting of their ownestrength? why threaten they to do all things as they lust? why do they not rather observe, how easily and quickly all their devices are overthrown? as for example whatsoever Herode went about is subverted only by a dream. XLVII. Consolation. Let the godly consider these things diligently, and believe that God will never fail them. For he will destroy both his and their enemies, when and by what means we lest suppose: If so be we repose our hope and confidence in him, he will bring to pass undoubtedly whatsoever he shall judge to be expedient for our salvation. XLVIII. Doctrine. By this place it is manifest, that often times dreams are sent of God, and that men when they dream are taught of God, & warned of most weighty matters. A little after the Evangelist declareth that joseph likewise was by an Angel admonished in his sleep to fly into Egypt: and again how after certain years expired he was commanded by like means to return into Jewry. Many examples are extant as well in the old as new testament. And mark in the mean time, how divers and sundry ways God openeth his will to men. XLIX. Institution. The faith and obedience of the wise men is commended, which did not unwillingly obey the monition given in their sleep. There might easily have risen in their minds new doubts and scruples, & they might peradventure have thought thus: If this, whom we have worshipped, were God, he would be nothing afraid of Herode, neither should we be forbidden to return to Herode. But they in no wise troubled themselves with any such curious inquisition, yea utterly excluding all such cogitations, they accomplished with cheerful mind the which they were commanded. Let us therefore also enure ourselves without backsliding to obey the voice of god, which we often times hear, if not in dreams, yet certes in the holy Scripture, in the universal engine of this world, in our understanding and perfect reason, in those things that teach us publyquely in the church, and that privately provoke us to the things that 〈◊〉 good and just, finally, in the notable deeds and examples of holy men. For by these and such like means God at all times talketh with us, and provoketh us to obedience, and all kind of virtues. L. Institution. What other thing shall we suppose the godly wise men to do after they were returned into Persia, than all the days of their life with great gladness and favour to have preached unto their nation this jesus whom first they had learned by secret revelation, and by the star, afterward by the Scriptures, and had believed and worshipped him both as very God the son of his heavenly father, and also as very man the saviour and redeemer of mankind? In like manner, therefore, if there be any of us, which are before the residue of our brethren, lightened and advanced of God to an higher knowledge of spiritual things, let us not suffer ourselves by any means to be letted, but that we may preach Christ sincerely, faithfully inform all others, confirm and strengthen those that have any whit profited, and lastly direct all our thoughts, words, and deeds to celebrated the glory of CHRIST, and procure the profit and utility of our brethren. Now if according to the manner of the time present, and according to the state of the Church, it seemeth good to select a few places amongst so many, then chiefly shall be urged with great fruit, those that excite men to make confession of Christ both true God and true man. Such places are 4.6.7.13.16.17.41.42.43. In these if a man stand somewhat long, and spend the principal part of his sermon, he shall very much profit his hearers, especially the slow and duller sort. Among the people given to the superstitious observation of celestial motions, of days, of hours, or to divinations, the 9 and 10. place shall prudently be discussed: whereunto it behoveth those things to be applied which are judged conformable to the same argument, according as thou shalt deem it profitable to the capacities of the hearers. For so doth Chrisostom also upon this place refel in many words judicial Astrology. If it be expedient to inveigh with sharp speaking against the enemies of the evangelical verity, the 14. 15. 16. 17. 18. 28. 29. 30. 31. places, will minister large and sufficient matter enough. Finally where the people neglecting God's word and diume affairs is to be stirred up and awaked from their filthy sluggishness, and to be induced to the hearing and love of God's word, it shall be convenient to stick some what the longer in the enarration of the places, 3. 5. 8. 9 11. 12. 13. 14. 16. 17. 19 20. 21. 22. 23. 24. 30. Thus much to have admonished is sufficient. Here followeth an other example out of Luke. 2. And his father and mother marveled at those things, Example. III which were spoken of him. And Simeon blessed them, and said unto Mary his mother: Behold, this child is set to be the fall and uprising again of many in Israel, and for a sign which is spoken against. And moreover the sword shall pierce thy soul, that the thoughts of many hearts may be opened. And there was a prophetess one Anna the daughter of Phanuel, of the tribe of Aser, which was of a great age, and had lived with an husband seven years from her virginity. And she had been a widow about four score and four years: which departed not from the temple, but served God with fastings and prayers night and day. And she came forth that same hour, and praised the Lord, and spoke of him, to all them that looked for redemption in Israel. And when they had performed all things according to the law of the Lord, they returned into Galilee, to their own city Nazareth. And the child grew and waxed strong in spirit, and was filled with wisdom, and the grace of God was upon him. This narration containeth a double confession of jesus Christ, Division. namely that he is the true Messiah promised to the fathers, State. and true God (for this is the state and sum of this present reading): the one made by Simeon, the other by Anna the prophetess, two persons of great estimation, and of notable sanctimony of life. Kind. Whatsoever therefore is here rehearsed pertaineth to the kind didascalic. And his father & mother marveled at those things, which were spoken of him. I Confession. These words are thus added to the sermon & thanks giving of Simeon going next immediately before: we aught in the mean time to observe here diligently, what things conduce to the common places of christian doctrine. These are such as follow. I Doctrine. The foundation whereupon our faith in christ doth stay, are the revelations sent of God to the godly, or the church. For by this means were taught & instructed the shepherds, Simeon, Anna, Zacharias, Elizabeth & many other more inflamed with holy the ghost, which all confessed & testified the jesus is the promised Messiah, & saviour of our souls. Therefore albeit many other reasons do concur which may worthily induce us to believe in Christ, yet aught these testimonies to be of great weight & importance with us, & to stir up faith in us. For which cause also it is evident that they were registered among the sacred scriptures. II Institution. It becometh us highy to esteem of the holy scriptures, which contain those notable testimonies of Christ our saviour, & out of them to seek the ground & confirmation of our faith. And moreover we must diligently enserch, hear, observe, & revolve the witnesses of all famous men touching Christ and the universal doctrine of religion, whether the same be newly revealed by the holy Ghost, or taken out of the Srpitures. For by this means Faith hath even from the beginning been planted in the church, and yet still groweth and is nourished, like as in deed there have been, be, and will be some at all times which are not afraid to bear witness of. Christ, even when the hazard of their life is set before their eyes. For which cause they are called Act. 1. and else where, Confessors and Martyrs, that is to say witnesses. Therefore with their testimonies also often times revoked into memory, we aught to strengthen and fortify our faith. III Redargution. Forasmuch as both here in this place and also else where joseph is called the father of Christ, a great sort gathered that Christ was borne of the seed of joseph and that Mary remained not an undefiled virgin. But they are convinced by those things which we read Luke. 1: When the angel had declared unto Mary, that she should bear a child: How can this thing be so, saith she, seeing I know not a man? The angel answered forthwith: The holy Ghost shall come upon thee, and the power of the highest shall overshadow thee. And therefore the holy one that shall be borne, shall be called the son of God. And Simeon blessed them. four and V Institution and Correction. It is our duty in like manner to wish well and congratulate with those whom God voucheth safe to adorn with his spiritual benefits, yea and we aught also to give thanks and sing praises unto God for them. The angel Gabriel and Elizabeth called the virgin Mary, in semblable wise, blessed and happy above all women. But those the do not rejoice in other men's gifts and graces, especially spiritual, but envy and disdain them, declare themselves sufficiently not to be Christ's disciples, neither to acknowledge the benefits of God in his saints. Wherefore as of envy and hatred, so also deserve they to be accused of ingratitude. And said unto mary his Mother: Behold this child is set to be the fall and uprising again of many in Israel, & for a sign that is spoken against. VI Doctrine. Simeon calleth to mind the oracles of the Prophets as touching Christ, and chiefly that of Esay. 28: The word of the Lord shall be to them an offence, that they may go on and fall backward and be broken in pieces. And after a few words: Behold I lay in Zion a stone, an approved stone, a corner stone, a precious stone, a sure foundation: he that believeth, let him not be to hasty. Which place Peter also Act. 4. likewise in his first Epistle cap. 2. interpreteth after the mind of Simeon, saying: Christ is a stone set to be an offence and ruin of them that will not believe, and to be an uprising again of the believers. To the same effect also speaketh Saint Paul Rom. 9 who again 2. Cor. 2. doubteth not to pronounce the very gospel to be a sweet smell unto God. to those verily that are saved, the favour of life unto life: But to them that perish, the savour of death unto death. here upon it followeth that whether men be saved or damned it dependeth chiefly of Christ. For they that believe in him obtain salvation, but those that will not believe are damned: like as Christ himself also defineth Marc. 16. Who then perceiveth not the most ample dignity of Christ to be here celebrated and set forth? Furthermore, as those the are saved aught to ascribe the benefit of their salvation only to God and to his goodness, Ephes. 2. seeing namely they receive also the very power of believing freely of God (for faith is the gift of God): even so those that perish, perish only through their own default whilst they refuse to believe and to receive the benefits offered. Which thing the Apostle Rom. 10 out of the same prophet Esay objecteth to the unbelieving jews. All the day long, saith he, have I stretched out my hands to a people that believeth not, and that speaketh against me. Therefore not unto God, but to our own malice and wickedness aught our damnation to be imputed. VII. Redargution. Like as Christ by himself and simply is the cause of the rising up of many, and not the cause of ruin or falling but accidentally or by occasion: So the Gospel also by itself is the power of God to salvation to every one that believeth: but if debate, sedition, or any public calamities do arise, that cometh to pass only by occasion, which ungodly men, hypocrites covetous misers, tyrants and such like do seek and procure. For assoon as they perceive that by the Gospel their incredulity, and corrupt manners are reproved, and drawn to the tribunal seat of God and there condemned, they leave no stone unturned, to the intent they may oppress it and utterly extinguish it. Let therefore those maliparte and subtle deceyeurs hold their tougues which in these days falsely slander the Gospel and most cruelly molest all good men with false accusations, as though Christ were the ruin and fall of a great number by himself, as though the Gospel did nothing else then destroy and mar all, and lastly as though the godly teachers were the authors of dissensions, sects, seditions, tumults. etc. When as in very deed they wish well even from the bottom of their heart to all sorts of men, and labour by all means to erect, edify, save, and train all men to a better life in CHRIST jesus. But what dost thou? Such complaints of the ungodly have been heard even from the first beginning, as in the time of Elias, jeremy, and Micheas the Prophets, in the time of the Apostles, and in all ages hereafter shall the ears of men be troubled and disquieted with such slanderous voices. But how these are to be resisted and their mouths to be stopped, every man may learn out of Tertulian cap. 4..41. of, his Apologeticus, out of Cyprian against Demetrianus, Augustine's books of the City of God, and the history of Orosius. VIII Institution. Let us pray continually unto god our heavenly father, that he will not lead us at any time into temptation, nor suffer us to stumble at the offendicles, which, of the humility of Christ, or of the doctrine of the Gospel, or of the condition of the ministers, or of some other like cause, may seem to arise. Where if by reason of our infirmity, or also by the just judgement of God for our sins, it chanceth us at length to fall: then that he would by his mercy and for the glory of his name, erect and life us up again. IX. and X. Doctrine and Institution. That Christ● was an offence to a great number of the jewish nation, the Apostle Rom. 9.10.11. plainly showeth, where he disputeth of the reprobation of the jews, & calling of the Gentiles. Again, 1. Corinth. 1. We preach Christ crucified to the jews an offence, and to the Gentiles foolishness. Paul also and Barnabas to the jews, To you first, say they, Act. 13. it behoved the word of God to be spoken, but forasmuch as ye repel it, and judge yourselves unworth, of eternal life, behold we are turned to the Gentiles. Likewise Peter in the second chapter of his first epistle, doth not obscurely reason of this matter. Wherefore all men are admonished, and especially those whom GOD hath vouchsafed to illustrate, more than other, with the knowledge of his sincere doctrine, to ponder deeply with themselves, what manner of example is in the jewish nation set forth unto all that are graffed into the church of God. That people was peculiarly well beloved of GOD, and of them alone God gathered to himself an holy Church: but yet for their ingratitude they were rejected. They therefore that now stand in faith, let them not be proud thereof, knowings the their ruin is at all times likewise to be feared. Certain it is, that if we which have long since received the light of the gospel, do not proceed to bring forth fruits worthy of the gospel otherwise then hitherto we have done, God will sooner than we be ware take him kingdom away from us, and give it to a nation that will bring forth worthy fruits in deed. When will ye awake, O ye stubborn and stiff-necked people oppressed with continual sleep? XI. and XII. Institution and Consolation. With what force and power all wiches hypocrites, false teachars, heretics and tyrants have to this present day withstood our saviour and redeemer Christ, from the time that he was first manifested in the flesh, may partly out of the evangelical, history, Acts and writings of the Apostles, partly out of the Ecclesiastical stories, enough and to much appear. And surely in Christ, which is in many things set forth to us for an example, shineth a type or figure of the christian life and even of the whole Church. Wherefore seeing Christ himself hath always sustained contradictions and controlementes, it is not to be marveled at, if the godly also be oftentimes and in many things spoken against. For contradiction or persecution we may know to be as a sure token, whereby the true Church of Christ is discerned from the synagogue of Satan. For so it is provided, that, as many as will live godly in Christ jesus, must suffer, persecution. 2. Timoth 3 Galat. 4. And as he that was borne after the flesh, persecuted him that was borne after the spirit: even so is it now. And our Lord Christ himself unto his disciples, john 15. If ye were of the world, saith he, the world would love his own. If they have persecuted me, they will also per●ute you. But let us be of a good courage, and comfort ourselves in adversity by the example of Christ going before us. We know well enough that servants can not be in better place, than their lord is in: wherefore let us valiantly sustain the lot that God hath appointed us in the confession of the Gospel, nothing doubting, Rom. 8. But that if we suffer and be humbled here with Christ, we shall also with him be exalted and have the fruition of eternal glory. And moreover the sword shall pierce the soul that the thoughts of many hearts may be opened. XIII. Doctrine. The blessed Virgin herself suffered no doubt exceeding much grief and anguish for Christ's cause. For what heart had she, (may we think) I say not when for fear of Herode she was driven to fly into Egypt, and there live long time an exile, nor when afterward being lost by the way she fought her son very carefully in every company, but when she saw him hanging on the cross, and distressed with all kind of contumelies? There is no doubt but that she was then vehemensly troubled, and had almost thought, that he was not the true Messiah whom afore she believed, & of whom she had conceived a most certain hope. Such an offendicle therefore or at lest such inward heaviness, is noted by the Metonimye of a sword bringing sorrow with it. howbeit here we may learn, that no man is so perfect, but that now and then he suffereth some offence (vanquished by the infirmity of the fléesh) by reason of Christ or the Gospel. For even the Saints also do oftentimes complain, Psal. 73. that their feet are well nigh caused to slide: whiles they behold the godly here on earth to be afflicted and the wicked to flourish in sprosperitie. But so it is, Corinth. 10. God helpeth his chosen in due time, and by streatchinge forth, as it were, his hand, lifteth them up, whom he perceiveth to be in danger. Temptations are not perpetual, neither doth God suffer any to be turmoiled with them above their strength. XIIII. Institution. Let us acknowledge therefore our own weakness, and if at any time it chanceth us to waver and fail either in doctrine or deeds, let us remember that we are not better than the residue of the Saints, and with all let us require and expect at gods hand, that he would confirm us in the truth. XU. Doctrine. Ruin or uprisinge, as they happen for Christ's cause, are not light or hidden, such as many be apprehended only by thoughts, but very grave, sharp, vehement, and such as are apparent and open, so that all men have power to judge of them. For all manner of offences do first springe in the heart, where the thoughts do accuse or also excuse one an other, and as ye would say, strive and conflict among themselves, notwithstanding a little while after they break forth into words or else into manifest deeds. So lurked the offence of CHRIST some while in the heart of Peter, whilst he privily thought: That Christ, whom the jews so spitefully entreated, was in no wise the true Messiah. But in short space aster his thoughts were disclosed, when he openly revolted from Christ, yea and flatly denied that ever he knew him. Wherefore how Christ was to him an occasion of ruin or falling, every man might then easily judge. Contrariwise, they that believe, do first in their heart believe unto righteousness, and afterward with their mouth make confession to salvation. Which whilst they do, all men may judge, how CHRIST is to them a resurrection or uprising again. XVI. Institution. Seeing therefore the case standeth thus, that every offence is first conceived in the heart, and after cometh abroad into light: It be honeth us truly to pray unfeignedly to God, that he would vouchsafe so to purge and fortify our hearts with his spirit, that no offences take any root in them. Or if at any time we begin to waver and doubt as touching the dignity of Christ, or excellency of the Gospel, then that he would by his holy spirit and word strengthen us, before such cogitations come to light, whereby extreme destruction should of nessitye follow. And there was one Anna a prophetess the daughter of Phanuell of the tribe of Aser: she was of a great age, II Confession of Christ. and had lived with an husband seven years from her virginity. And she had been a widow about four score and four years, which departed not from the temple, but served god with fastings and prayers night and day. XVII. Doctrine. In this second part touching the confession of Anna, where many things are rehearsed attributed to her person, as the name of Anne, the gift wherewith she was adorned, prophesy, her parents, tribe, age, her former state of life, her widdowehoode, place, she departed not out of the temple, her exercise or manners, she served GOD with fastings and prayers night and day: these things, I say, thus attributed unto her, we shall perceive to be heaped together to the amplifying and augmenting of her dignity, by reason whereof the authority of her testimony or confession which she made of Christ, is of necessity also illustrated and increased. Hereupon we have to consider that there is no estate or degree of men, which God refuseth but that even to all, so they embrace righteousness and piety, the holy ghost is given and the truth revealed. Behold, I beseech you, what great diversity there is, of those that confess and celebrated CHRIST as soon as he is borne. Some are angels, some are humane creatures, and of them both men and women, some are simple and rude shepherds, and the same jews and neighbours borne, some are learned some unlearned, some are pagan wise men and strangers, some are married folk, as Zacharias and Elizabeth, some single as Anna the widow etc. For certes he that was sent to procure the salvation of all men, is worthily made manifest to all sorts or men, and of the same honoured and praised. XVIII. Institution. Let every man have a diligent consideration of his own calling, and be altogether in this, that he may please the Lord in that state whereunto he is called. 1. Corinth. 7. Colloss. 3. For in each kind of life we may serve and please GOD, lest any man should think that he might justly pretend, any excuse. Albeit it can not be dissembled but that sometime in one kind of life more opportunity do hap to the furtherance of pure invocation, and to the accomplisment of such like duties of piety, then in an other, which thing both here in this place, and also 1. Corinthians, 7. touching single life, we see to be signified XIX. Institution. amongst other exercises of godliness here is commended unto us the continual invocetion of god's name, and fasting, whereof that norrysheth Faith, this humility and mortyfycatyon of the flesh. Neither shalt thou think it sufficient in case, thou exercysest thyself in these kind of Godly actyons, whilst common prayers or public fasting is appointed, but rather thou shalt endeavour thyself to this, that of thine own accord, without the appointment or commandment of any man, thou mayst cheerfully accomplyth all things, as it is evident the widow Anna did. God is most chiefly delighted with a free hearted, cheerfully, and liberal worship. But severally by name these exericses are to be commended to Widows, unto whom is set forth and be painted in Anna the Prophetist, an absolute image and pattern of life rightly to be framed. Whereunto may be added that which is read as touching Widows. 1. Timoth. 5. And she came forth that same hour, and praised the lord, and spoke of him, to all that looked for redemption in Israel XX, and XXI. Doctrine and Institution. This thing may all men worthily judge to be even miraculous, that so many men and women of divers degrees and calling having no talk or communiation together before and without making any conspirasie, should pronounce one and the same sentence of Christ namely that he is both true God and true man, the Messiah, that was promised to the fathers. And certes this consent and agreement of the doctrine and confession of Christ, aught greatly to confirm and establish our faith. Neither let us doubt to adjoin ourselves unto that Church, in which is heard a perpetual consent both in the doctrine and confession of Christ. For this confession is as it were a mark and token whereby the true Church is adorned, and sequestered from the false. They that consent and agree not with the catholic Church of God, which even from the beginning of the world hath always confessed and preached Christ to be the true Messiah, which should break the Serpent's head do exclude themselves from the Church of Christ, and departing away, become the authors of new sects. And surely without the Church which standeth upon a perpetual consent of doctrine, no man can nay more obtain salvation, then without the ark of No any could be saved from drowning, the flood covering and swallowing up all things. Therefore nothing is more amiable thou the concord and unity of the Church, seeing where the same is by the temerity and malice of wicked men once broken and dissolved, it can by no councils, Synods, Colloquys or assemblies be amended and redressed, except the holy Ghost do after a certain privy and wonderful manner conciliate the minds of those that be at variance. XXII and XIII. Doctrine and Institution. Confession as touching. Christ aught not to be done in hudder mudder, but openly and before all the Congregation. Let our news followers of Nicodemus go pack them hence, which are of opinion that they do abundantly satisfy the duties of Christians, when as they whisper in the ears of two or three that they profess the truth of Christ. But that is not suffieient: For it is required that thou make also confession before all men, whensoever the opportunity of confessing shall offer itself to the glory of God and edifying of our neighbour. And this opportunity is not to be omitted, but rather diligently to be sought for: For as Anna was inflamed with incredible fervency of faith, which durst so promptly and freely confess Christ openly in the very temple▪ Even so we also, if at lest there remain any spark of sincere faith in us, aught no less willingly and unbashefully to confess Christ as occasion shall serve, and be ready to tender an account of our faith to every one that will require the sam●. XXIIII. Doctrine. The evangelist doth not obscurely signify, that Anna witnessed by her confession that the redemption and deliverance of mankind, which was brought into the power and servitude of sin and death, ought to be accomplished only be Christ, which the Law and Prophets had every where declared. XXV. and XXVI. Doctrine and Consolation. The expectation and looking for redemption is a notable token of the true Church. For in the Church alone remaineth the undoubted hope as touching redemption and salvation, and the godly sort only done with an unshaken Faith look for salvation by and for Christ. For which cause the church is thought to be armed with such a Faith touching Christ our saviour, that the gates of hell can not prevail against it. Therefore with this hope of redemption to be had in the Church let the godly comfort themselves in all dangers and temptations. With this hope let the weaker sort be armed as oft as they shall enter into any spiritual conflicts. And thou whosoever thou art, take heed in any wise, that thou be always in the number of them, that look for redemption of Christ. Which if thou dost care for in deed, thou shalt no doubt feel every where great peacè and consolation. And when they had performed all things according to the law of the lord, they returned into Galilee, to their own city Nazareth. XXVII. and XXVIII. Doctrine and Institution. By the law of God it was commanded, that every first borne should be brought and consecrated to the Lord. Num. ●. God's law hath nothing vain or superfluous in it, but what soever God commandeth, is grounded upon just and weighty causes. Wherefore God saith well that all the first borne in Israel was due unto him, from that time wherein he struck all the first borne in the land of Egypt. But now all even as many as profess Christ's religion aught to be brought forth and consecrated to God, forasmuch as all the glory and benediction of that ancient people is con●eighed by Christ to the believing Gentiles, as Peter in his first Epistle Cap. 2. aparauntly teacheth: You, saith ●ée, are a chosen Kind, a Kingly priesthood, an holy nation. We are admonished therefore that we should with all study and diligence endeavour ourselves to observe the law of God. If Christ the author and lord of the law, did humbly submit himself to the law, what excuse shall we make, whereby we should not obey the law? It remaineth therefore that we consecrated ourselves wholly unto God, not only in our young and tender age, but also all our life long. The ceremonies and oblations of Moses are verily in our days abolished, neither is it required of us that we should offer for our children Turtle doves or young pigeons: Nevertheless it is our part and duty in case we have any children borne unto us, first to acknowledge them to be given by the only goodness of God, and that we own unto him unspeakable thanks for so great a benefit. Moreover we shall consecrated them unto the Lord, if so far forth as lieth in us, we bring them up in the fear of God, and in the simplicity of doves, in modesty and innocency, and so instruct them throughout all their life, as that for their sanctimony and virtues the name of God may be glorified on earth. This is one manner of conseeratinge children to the Lord, set forth unto all christians: You fathers bring up your children in the nurture and correction of the Lord. Ephes. 6 For the whole institution and chastisement aught to be directed to the glory of the Lord. And the child grew, and waxed strong in spirit, and was filled with wisdom, and the grace of God was upon him. XXIX. Doctrine. All things truly in Christ are very excellent and singular, and that by reason of his divine nature joined to his human. Notwithstanding we may judge also in general of all children, especially those that are borne of faithful parents, that the holy Ghost vouchsafeth likewise to strengthen them, which in deed is the most ample benefit of God toward us. For this cause Christ not in one place greatly commendeth little children. Except ye turn and become as young children, Math. 18. ye shall not enter into the kingdom of heaven. Suffer little children to come unto me & forbidden them not, Luc. 18. for of such is the kingdom of God, etc. XXX. Redargution. Who therefore is of so mischievous a mind, to cry out the young children, which Christ so much commendeth can not be partakers of spiritual benefits? and to restrain them from baptism and all sacred rites? God voucheth safe to sanctify some even in their mother's womb, jere. 1. which is reported of jeremy and john the Baptist, in the scriptures, some he sanctifieth eftsoons in their childhood, Luc. 1. as Samson and others: why dost thou then envy such, and wilt not suffer them to be consecrated to the Lord? xxxi. Institution. How much better that we do, if we entirely love young children being so dear unto god, and devoutly reverence them as the elect organs of God? again if we pray to our heavenly father, that he would inform their hearts with his holy spirit, and direct them to learn and embrace true piety and godliness? For the fear of the Lord is the beginning of wisdom. Proverb. 1. Let children therefore be nourtered and taught in the elements of sound doctrine. Where the foundations shall in this wise be laid, the lord will add happy success and procedings in the rest. He will fill them with wisdom, and the grace of GOD shall be upon them, as it shall seem good unto the Lord, in whom alone it lieth to prescribe the mean. O happy are those children of whom it may in some sort be judged that God doth illustrate them with the light of ●is grace. xxxii. Correction. Albeit it chiefly dependeth of the goodness of God, that children are made strong in spirit, filled with wisdom, and by the special grace of God prospered in all their proceedings, yet that a great help and furtherance hereunto remaineth also in the parents, no man is ignorant. The first education of children even alone for the most part is the cause, that we have either good or ill citizens. For look what imps we bring up, such men in a manner doth the common wealth receive of us afterward. Beware how thou thinkest them to prove good men, whom being boys, thou seest to be of rude and dissolute manners. What great infection of evils children take of their parents, and what mischievous examples they mark oftentimes at this age in their governors and masters, no man can with tongue express or declare. There is no doubt, but that this inordinate education of children, which now a days we may every where behold, doth portend some bloody haps, and great calamities very shortly to ensue. But let us pray unto God that he will guide us all with his grace, and turn away in time the mischiefs hanging over our heads. How if consideration be had of the time present, then with good right shall be handled before the Church the 1. and 2. Of the places afore going, which, and when most chiefly to be handled. places, which are as touching the certainty of the christian faith, also the 20. 21. 22. 23. of the agreement in doctrine and confession of the same before the Church of God. It is certain, that these places being either severally at large or jointly among themselves (forsomuch as if thou lookest upon the matter, they are of alliance together) clearly explained, will engender no little fruit in the minds of the hearers, and will bring to pass that a great number shall courageously embrace the GOSPEL, and with all seek by all means possible to promote and advance the same. Moreover, for those that in these days do slander and bark against the labours of godly teachers, and that forge and contrive no few things whereby they may bring as well the Gospel itself as also the interpreters thereof into hatred and hazard, it shall be for the behoof of the church, if the 6. and 7. places, against them to whom Christ is an offence, be more largely and amply declared. Where if it like thee rather to erect and comfort those that now in many provinces are most cruelly oppressed for the confession of the truth, thou shalt opportunely entreat of the 9 10. 11. 12. 20. 21. places. But in case any be disposed to frame such a Sermon, whereby all sorts of men may be admonished and moved unto piety and sanctimony of life, very fit for this purpose will be the 17. 18. 19 places more copyouselye discoursed. But who knoweth not what detestable demeanour and corruption of manners is now every where to be seen in children? again what great negligence there is as well of parents as of Schoolmasters in the good bringing up of Children? Therefore he should best provide for the utility of many, that shall determine with himself to tarry somewhat long in those things, that are briefly touched in the 29. 30. 31. 32. places. What need many words? Out of the places hitherto declared thou shalt choose now these now those to be more at large discoursed and illustrated, which thou shalt deem most convenient for the state of the Church, the time, places, and persons. We have exhybited three examples of the kind didascalike derived out of historical narrations, and how it behoveth to excrepte and digest common places out of every member thereof, I suppose it is of us sufficiently declared: Now reason requireth that we add also an example of the other form, Things to be observed in the examples of the other form. in which namely no continual narration is knit together but some doctrine is simply expressed, and the same also with certain arguments and reasons confirmed. It is diligently to be provided and foreseen in this form, I that the scope and certain meaning or doctrine of that part or parcel, which is taken out of the holy Scripture to be declared to the people, be before all things thoroughly known and perceived. And that always for the most part is expressly to be found either in the beeginning or else in the end of the reading. john baptist seeing jesus coming unto him, had in deed a very brief, but yet a grave and and high Sermon as touching Christ, whereof he himself maketh this the end, saying: I have seen and testified, that this is the son of God. It is plain therefore that all that Sermon of john tendeth to this end: john. 1 that he might declare, christ to be God the son of God. In the epistle to the hebrews, it is learnedly declared, that Christ is both God the son of God, and also man, and that two natures do consist in one person. Wherefore in the very entry of the Epistle it is clearly said: That God the father, as he spoke in times passed to our forefathers which believed, by his Prophets, so in these later days he hath spoken by his son very God and very man. And that this scope or state aught always first to be found out, before it be pronounced as touching the kind of the Sermon, it is above rehearsed. Secondly, two in the examples of this form many and divers arguments are found for the most part orderly disposed, and applied to confirm one and the same state or article of doctrine. Those it behoveth always so to be taken and expounded as that they may be understood to tend directly to the self same state. For it is necessary that all things be directed to one and the same scope, which the Scripture itself proposeth. Further, III hereof it followeth thirdly, that in examining of every argument, many and divers places aught not rashly to be drawn out of the parts or members of them, and that lest such plenty and diversity might withdraw the minds from the chief and principal state or scope of the matter. Lastly, FOUR albeit some places also may be drawn forth, such inesp●ciallye as are divers and some what different from the state itself, yet shall it not be expedient to stand overlong in the enarration thereof. For it would be very absurd, to turn away the oration from that which is the head and fountain of the business. These things it seemed good thus briefly to premise. Let us take in hand therefore the short Sermon of john the Baptist touching our Lord Christ, Example. as it is read john. 1. john seeth jefus coming unto him, and saith: Behold the lamb of God, which taketh away the sins of the world. This is he of whom I said: after me cometh a man, which went before me: for he was before me, and I knew him not, but that he should be declared to Israel, therefore am I come baptizing with water. And john bore record, saying: I saw the spirit descend from heaven like unto a dove, and abode upon him, & I knew him not, but he that sent me to baptize in water, the same said unto me: Upon whom thou shalt see the spirit descend, and tarry still on him, the same is he which baptizeth with the holy ghost. And I saw and bore record, that he is the son of God. In this brief Sermon john the Baptist affirmeth and proveth, State. that Christ is not only man, but also God the son of God. For this is the conclusion & likewise the state of this present Sermon. Whereupon every man may easily consider, seeing there is handled here a doctrine as touching the divinity of Christ, that it is of the kind didascalic. Kind. The arguments or proofs how and after what sort they are distincted and divided, we will eftsoons declare. Arguments. And here we say again that our faith in this place aught greatly to be confirmed as touching the divine nature in Christ. Yea and the example also of john baptist doth not a little excite us to make confession of our faith. But let us examine every part and member by itself. john seeth jesus coming unto him. I Doctrine. jesus came to john, as well that by his presence he might 'cause him to be strong, courageous, and constant in the office of teaching, as also that by such an occasion the people might more fully be taught of john, that Christ is the Messiah promised in times passed to the fathers, and that the same also is both true GOD and true man, by whom mankind should be delivered from sin and everlasting damnation. Whereupon truly it becometh plain and evident, that GOD, like as he determined from everlasting to send his son into the world, to the intent those that believe in him might likewise be made the children of GOD, and obtain salvation: even so when the same his son was come down to the earth, he ordained and would have to be extant certain fit and convenient means, by which men might be moved and persuaded to believe. In these points therefore aught to be put the coming of Christ unto john, & the Sermon of john that followeth immediately of Christ. two Institustion. hereupon we learn, that we aught both to minister unto other all occasion of promoting the truth and of preaching Christ, and also to take it being offered of others. Certes where the same may be had▪ we must in no wise suffer it to slip away. Wherefore the Apostle, Act. 13.14.17.18.19 to what place soever he came, assoon as he was entered into the Synagogs' or Schools, preached Christ with great and invincible courage, and refuted the jews that withstood and contraryed his doctrine. III Correction. They are reproved indifferently as well that get opportunity, and yet dare not utter any thing openly as touching the Gospel, neither give any ynckling or signification, that they have any knowledge thereof, as also that labour by all means, to hinder the study of the holy Scriptures, and to stop the course of god's word. For in deed either of them do sufficiently declare themselves to be unwilling, that Christ should come unto john, and by him be commended to the people. And saith: Behold the lamb of God, that taketh away the sins of the world. four I Reason whereby it is proved that Christ is not only man but also God. Doctrine. The first reason whereby john declareth Christ not only to be man, but also God, derived of the type to the truth, and of the prophetical predictions to the thing present. In times past it was presignifyed and foretold, partly by divers sacrifices and rites, and partly by the oracles of the holy prophets, that there would one day come a lamb with whose blood the sins of the whole world should be cleansed. And certes that Lamb is this which we fee, Christ. Christ therefore expiateth the synns of the world with his blood and death. Howbeit by blood and death is noted the humanity of Christ which is plainly expressed Heb. 2. Again hereupon it followeth, that Christ, forsomuch as he purgeth sins, is also very God. For no man can deny that by his own proper power and virtue to expiate, take away, and remit sins, belongeth only unto God. But as touching that which pertaineth to sacrifices or rites, ●he Scripture most apparently entreateth, as of the Paschall Lamb Exod. 12, of the two Lambs to be offered daily continually Exod. 29, and Num. 28. finally of the Lamb to be given after certain days of cleansing for every child new borne Leuit. 12. To these types and figures the john directed the force and sharpness of his mind, no man standeth in doubt: The prophesy if we requiyre, Christ Esay. 53. is depainted & described in the likeness of a Lamb holding her peace, when she is lead away to the place of slaughter. Therefore that Lamb both God & man, which the types and predictions of the prophets foretold should come, john affirmeth to be present, and that it aught to be acknowledged in Christ. And what other thing seemeth to be signified by the particle Ecce Behold, than a difference betwixt the law and the Gospel? In the time of the law were inculked in the Church figures and prophecies of the Lamb to come, but under the Gospll the Lamb itself is openly seen. Wherefore, here upon may easily be gathered the certainty and excellensye of the Gospel and of the evangelical doctrine, before the law. As touching which thing also 2. Corinth. 3. We have here then a double doctrine declared at once. V and VI Doctrine and Institution. The power and goodness of our saviour Christ is not a little amplified, when as john very aptly saith, that by him are taken away the sins of the world. For it is signified that there can not be so many or so great sins at any time committed, but that the blood of Christ is sufficient to make satisfaction for them. Which amplification john expressed also in his first Epistle Cap. 2. saying: He is the propitiation for our sins, and not for our sins only, but also for the sins of the whole world. And certes it is true, if the will of God and of Christ be considered, the fruit of his blood sufficeth and is applied universally to all men: but if regard be had to the will of men, there cometh oftentimes an impediment therefrom, whereby they can not be partakers of spiritual benefits. VII. Redargution. They are greatly deceived, that séek● for remission of sins any other way, then by Christ. There is no other Lamb that hath power to forgive sins, but this alone to whom john willeth all men speedily to come. Be thine own works never so excellent, and presume never so much with god after thine own deserving, 1. joan. 1. yet must thou needs grant of necessity unto this lamb the right and power of pardoning thy sins. VIII. Institution. Where if we feel then ourselves to be oppressed with the grievous burden of our sins (for we must all confess of necessity the case so to stand with us): Let us fly unto this our advocate & redeemer Christ, and pray humbly to God the father being justly offended with us, that it would please him to be pacified for the blood of his innocent son, 1. Corinth. 5. for somuch as he also is the paschal Lamb offered up for us, and not impute unto us any more our sins. For what shall it profit us to have Christ appointed the Lamb, by whose death the sins of the world should be taken away, if in the mean time those things which we have committed, be not done away? To the end thereof the benefits and merits of Christ may be applied unto us albeit unworthy, it is our parts and duties both day and night to pray unto God our heavenly father with a pure and constant faith. IX. Consolation. With what thing may doubtful and careful consciences more fortify and confirm themselves, then when they understand that by this means the undefiled Lamb jesus Christ is set forth unto them, through whose intercession, as many as being moved with repentance of their former offences believe in him, do obtain overlastinge salvation? X. Institution. We aught to yield continual thanks unto God the father who hath given us to live at those times in which the Lamb so long before promised and looked for of the holy fathers is exhibited in the flesh, and hath with his precious blood and death as with a ransom given, made satisfaction for the sins of all men. Luc. 10. Many Kings and Prophets have been desirous to see the things that you see, and have not seen them: and to hear the things that you hear, and have not heard them, etc. This is he of whom I said: After me cometh a man, which went before me. For he was before me, and I knew him not, but that he should be declared to Israel, therefore am I come baptizing with water. The second reason proving Christ to be GOD, taken of his eternity. Christ came after me, to wit, II Reason. as touching the flesh and his humane nature: and yet went the very same before me in respect of his divinity. But if Christ be eternal it is plain that he is also very God. And in deed Christ was simply before john in the beginning and from everlasting, as the maker and creator of the same john: But yet in taking of manes nature he is known to be after john, namely by the space of Sy●e months or thereabouts, as the angel Luc. 1. doth witness. XI. Institution. john, in avouching himself foe have borne the same record of Christ before that he heareth now, admonisheth us that we aught never at any time to be beterred either with any fear or shamefastness from the confession of the Gospel, but rather whensoever occasion is offered, that we should clearly and unbashefully pronounce whatsoever we think of Christ and of all the evangelical doctrine. A good song, though it be oftentimes repeated (according to the proverb) is always grateful to the hearers. Add moreover that in this place is commended the constancy and perpetual consent of godly teachers in sound & wholesome doctrine. john confesseth still the same thing now in the presence of Christ, which he had pronounced before of Christ being absent. Nothing is to be altered or transposed in the substance of doctrine or foundation of faith. The doctrine that hath once been sound and true, must of necessity always be true, like as God himeselfe also, of whom all sound doctrine doth proceed, is altogether immutable. XII. Doctrine. Here is a notable confession of the two natures in Christ, when as Christ is described, by the one to have been before john, and by the other to have come after john. Therefore john showeth Christ openly, and commendeth him taking away the sins of the world, as he is one person in which two natures are joined together. For truly it behoveth us that we understand Christ to have accomplished, according to either nature, the things that pertain to our salvation. For in case Christ aught to have executed the business of our salvation only after his divine nature, than it had in no wise been needful for him to have put on humane flesh. XIII. Redargution. By what means shall they defend their cause, which affirm: That the word or Son, being the second person in the divine essence, did then first take his beginning, when he took upon him man's flesh? john very wisely confesseth that he was before him, God undoubtedly begotten of God before all worlds, john. 8. in which respect Christ also himself said that he was before Abraham was borne. XIIII. Institution. Of some peradventure might be suspected so diligent and oft repeated a commendatian of Christ by john, as though, through a certain humane affection, & perhaps for kindreds sake (Inasmuch as Elyzabeth Luc. 1. is accounted to be Mary's cousin) the one fawned upon the other, john answereth: How should I either by reason of flattery or any other sinister affection commend Christ, when as I never before this time had any kind of acquaintance with him, neither did I ever see him till now? I, saith he, knew him not. And it is very likely that Christ was unknown to john, not only because john kept in the Country and in the defart far off, and Christ lived always in towns & near to Jerusalem, but also for that Christ until that present time wherein he was baptized, had as yet gotten himself no name and renown by reason of any miracles. But than did john begin to know Christ when he came to be baptized of him, at what time john was taught by divine revelation, that Christ was present, which had been promised a redeemer to the fathers, and of whom he long before had begun to preach. Wherefore here are all men admonished, and especially those that teach in the Church, or that are occupied by any means about th'affairs of religion, that they both speak warily and deal wisely, and put forth nothing after the corrupt affection of mind. Where if they smell any offendicles to be imminente, then that they prudently turn them away with some Preoccupation or prevention, by premonishinge all their hearers in time: and finally that they labour by all means possible to bring to pass, that all men may understand, that they sincerely and uprightly do accomplish their duty. And let them in the mean season go forward stoutly to execute the office joined them of GOD, as john also saith, when he was commanded to baptize, he was then likewise commanded to celebrated and preach Christ to the intent he might become known unto all Israel. For so was john appointed by the providence of God, that he should inform the minds of all men to the doctrine of Christ and also to the sacrament by Christ after to be instituted. XU. Correction. Woe therefore unto them, that both speak and do all things after their own fantasy and affection, to the great offence of all good men, that I say nothing of the huge loss and detriment of Churches, and of the corruption of pure religion that doth follow thereupon. Those that can not say of them, whom they commend, I knew them not, do not well provide doubtless for the behouse of the Church. For I speak chiefly of them that are placed in the ecclesiastical function: albeit even in the civil state also we may perceye over many things to be determined and done after the corrupt affections of men, which (no doubt) deserve sharply to be reproved. XVI. Doctrine. Vocation to a certain office, is the gift of God. Neither is any man apt to teach the Gospel, or to accomplish any thing as it aught to be, except God himself will first call him. For he assoon as he calleth, ministereth gifts also by which a man becometh meet for his calling. And here upon truly it cometh to pass, that those men that thrust in themselves before they be called, do hardly prove ever fit for the turn, or at least do feel by experience no happy success to follow of their doings. XVII. Institution. They therefore that perceive themselves to be called of God, and especially to the function of preaching the gospel, let them take diligent heed, that they omit not to do those things that are beseminge for them. In all their sermons and actions let them declare themselves to be desirous of nothing more, then that Christ may be manifested to Israel, that is to say, to the Church of God. Neither let them suffer themselves either by threatenings or flatteries of any men to be letted and sequestered from their godly purpose. XVIII. Correction. They incur reprehension that either do not their office committed unto them at all, or else do it negligently: neither preach Christ, but themselves: and do seek more carefully after the things that are their own, then after the things that are jesus Christ's. Against which hypocrites, the Apostle oftentimes very sharply, as they are worthy, inveigheth. XIX. Doctrine. These offices are joined together, to manifest Christ to Israel, and to baptize with water, that is to say, to preach the word and administer the sacraments. For doctrine and the sacraments rightly ministered, are two marks declaring the true Church, and of necessity where Christ beareth rule, there either office is diligently exercised with out intermissyon, as john also confesseth both of them to be committed unto him of God. But there is, moreover, in the words water, a certain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worthy to be observed. For john signifieth that he is not the author of any new doctrine, or baptism: but only the minister of either of them, and that the inward working thereof is to be looked for of an other more worthy, namely of Christ himself true and very God, which alone (as it is said a little after) baptizeth with the holy Ghost, and aught alone to be acknowledged the author as well of the evangelical Doctrine, as also of the Sacrament of Baptism▪ Therefore by this means john maketh it known, that he doth all things not after his own arbitrement, but by the commandment of God himself. Which thing let all men worthily endeavour to follow, that sustain any office in the Church. And john bore record, saying: I saw the spirit descend from heaven like unto a dove, and abode upon him, and I knew him not. But he that sent me to baptize in water, the same said unto me: Upon whom thou shalt see the spirit descend, and tarry still on him, the same is he which baptizeth with the holy Ghost. XX. Institution. Forasmuch as john goeth still on to confess and preach Christ, we are admonished also, not once or twice, but frequently and as oft as occasion shall serve, yea and with great enforcement of mind, even before the whole world to perform & accomplish the same. Mth. 10. Marc. 2. Luc. 12. For Christ himself also that we should so do, hath most gravely commanded. XXI. and XXII. Doctrine and Institution God never omitteth to reveal those things unto men which are necessary to be known to salvation neither doth he ever omit to give that which is required to the accomplisment of those things that are agreeable to every man's calling. Our heavenly father did lovingly reveal unto john as well how he aught to baptize in the name of him that was to come, as also how amongst many to be baptized he should know Christ coming unto him, and the same also to be very God. And that was done, to the intent he might most diligently and certainly execute his office of publishing Christ, and remission of sins through him. Let us not doubt therefore but that our most merciful father will make manifest unto us also whatsoever things are to be believed, or to be done according to the manner of our calling. And doubtless he daily revealeth unto us, if not by ministering new apparitions or miracles, yet by setting forth openly the holy scripture, 2. Pe●. 1 Esay 8 Luc. 1.6 Galat. 1 which all is nothing else, than a divine revelation, and the same most absolute and certain, as whereby all other revelations aught as by a touchstone to be tried and examined. XXIII Doctrine. III & four Reasons. john now putteth forth here the third reason, yea and the fourth also whereby he proveth Christ to be very God, the former taken of the power or office of Christ, the later of the sign, and either of them declared of God the father himself. For thus john reasoneth: He is God that can baptize with the holy ghost, that is, give the holy ghost by his own authority. But Christ can this do, Christ therefore is God. The Mayor is supposed to be manifest of itself, forasmuch as so great power can light upon no man, but upon God. The Minor he confirmeth of the sign or pronunciatum of the heavenly father. God the father of heaven which commanded me to baptize, signified unto me that he had power to give the holy ghost, upon whom the holy spirit should desende and abide in likeness of a dove. But this sign I have found to be in Christ. Christ is he therefore that can give the holy ghost. Wherefore if we duly weigh the matter, the divinity of Christ is here proved and commended by two signs. The one is, that the holy ghost came down upon Christ, and tarried on him. The other, that Christ baptizeth with the holy ghost. In which two signs Christ incomparably excelleth all other creatures, and all sorts of men though never so holy. For in deed the holy ghost in like manner cometh down upon other men, and yet doth not so abide in them, as that he always worketh effectually in them. Inasmuch as the Apostles themselves, after they had received the holy ghost in a visible form, are read to have been touched somewhat with humane infirmities, & that the holy ghost ceased for a time to put forth his strength in them. Peter, Galath. 2. went not directly to the truth of the gospel. Paul and Barnabas, Act. 15. so bitterly tarred betwixt themselves, that the one was sequestered from the other. David, after he had received the holy ghost, and many excellent gifts, Psal 51. committed adultery, whereunto he adjoined also manslaughter: But again when his sins were forgiven him, he was confirmed of the holy ghost. Moreover, men in deed do baptize, but yet only with water, and administering no other thing then the outward sign: but Christ baptizeth with the spirit, and ministereth inward and spiritual effects. It appeareth therefore sufficiently that Christ by those signs is declared to be very God. XXIIII. Redargution. They are greatly deceived, that suppose the sacraments, either of the external action itself, or of the dignity of the ministers, to take force and effect. It is nothing so. For john baptizeth only with water: But Christ alone baptizeth with the spirit. The effect therefore of the sacraments proceedeth only of God the author, or of the spirit which in the sacred action is given. xxv. Institution We aught to pray continually to our heavenly father, that whilst things external and earthly are ministered unto us by the ministers of the Church, whether I say, we hear the word from them sounding in our ears, or whether we often use the sacraments, we may there with all also receive internal, spiritual, and heavenly fruits. For all utter and corporal things will be vain, yea hurtful unto us, unless our whole mind being through faith fixed upon the divine promises, God voucheth safe to impart his holy spirit, which may purify our hearts, and make us partakers of internal and spiritual benefits. And I saw, and testified that he is the son of God. xxvi. Institution. We said in the beginning that the conclusion is such, as that it containeth both the state and sum of the whole sermon. For it is in such wise declared, as we may learn, that the confession which we make of Christ, aught to be frank and apart, then also to be expressed with apt and perspicuous words. Thou seest therefore in this sermon three or four arguments to be heaped together of john baptist, whereby he manifestly proveth that Christ is God. Wherefore special labour must be employed in the explanation of the same arguments, and it shall be convenient to declare at large, that the power of remitting sins is reserved only to God, that God alone is from everlasting, that the holy ghost effectually working is perpetually present with God alone, that it pertaineth only unto God to baptize with the holy ghost: and that all these things are apparently to be found in Christ jesus. From this state and square line it is not good to digress. Or if there be any other places which (in judgement) may profitably be admixed in respect of the time, yet shall they not be but briefly and (as ye would say) beside the purpose, run over. Howbeit these things peradventure might better have been showed in the explication of the fourth chapter of the epistle to the romans, or. 3. & 4. to the galatians, where it is avouched, that man is justified by faith without works: But it is requisite that those lessons be kept in store for the chapters following. Now that which we have hitherto exhibited to demonstrate, how and after what sort out of any reading of the Scriptures offered manifold and sundry common places aught to be drawn, I suppose for this time to be sufficient. And I trust verily that of those things, which are to this end and purpose of me set forth, many shall reap no small fruit and commodity, as the things that may wonderfully profit not only such as teach the people in the church, but also that instruct young Scholars of good towardness in common and public Schools. That all the whole reading of holy Scripture, which is offered to be declared, is sometimes aptly distributed into two or three chapters only or parts, or principal common places. Cap. four Moreover, they, to whom the preceding● order of drawing forth so many common places seemeth to be over busy and painful, shall have now an other much more easy exhibited unto them. And that is, when the sacred Sermon it so appointed, another form of Sermons. that the whole reading of scripture, which is in hand, may be distributed into two or three chapters only, or parts, or common places. For as we have said already, how we term these parts, it maketh no great matter. And here certes those general divine places of Invention, What places are here to be used. which we before rehearsed, are not so much to be put in practice, as a certain Rethorical or Logical manner of dividing: when as of the present reading only some of the larger parts are examined, of which intrealy may orderly be made. Neither is it always needful to be considered, whether in the text of the holy reading there be already extant a lawful division of the parts made by the author himself, but it is enough, if even, where all things are coherent together, a distinction be in such wise made, as that two or three common places, which we shall suppose will be most profitable to the hearers, may be drawn forth, more freely & at large to be declared, whiles in the mean time digression be in no wise made from the native sense and meaning of the sacred words. And further, these parts or places are so divided, Parts, how to be divided. that sometime they are all referred to one and the same fountain of doctrine, sometime again they be not of one sort or matter, but may be ascribed to divers fountains. Therefore in this behalf there is left no small liberty, which truly every man may more easily perceive by examples, that shall forthwith be added, than we can declare by any manner of precepts or rules. Neither is it to be doubted, but that he which in that order, that is spoken of in the Chapter next before, hath once learned out of one reading of holy Scripture to collect many and divers places, may easily also note and excerpt a few notable parts or places before the residue. And certes to say that this form of Sermons floweth out of the former, Great affinity and alliance of this kind of Sermons with the former. and that they have great affinity together the one with the other, we shall not speak much from the purpose. And of these Sermons, that are resolved into certain parts or places, there occurreth in the sacred scriptures examples very notable and famous. I Christ himself of one sermon in the kind didascalic maketh three distinct parts. Example. For in the first place he teacheth, Math. 5. in what points christian perfection and the true beatitude consisteth: In the second be addeth some things touching their duties that aspire unto perfection, and chiefly how they aught to surmount all other in sanctimony of life: You are sayeth he, the salt of the earth, etc. In the last place he showeth by divers examples heaped together, what the right understanding of the law is, and how it aught to be observed, of those that are perfect. And that these parts are in this wise to be joined together, Chrisostom doth not obscurely signify, when in his homily 18. upon Matthew, expounding the last part, he reduceth into memory certain things before spoken as touching the beatitudes. two Those things that follow immediately in Matthew cap. 6. it is plain that they belong to an other kind of Sermon, to wit, Redargutive, or rather Corrective, forasmuch as Christ there manifestly reproveth the abuses and imperfections that do commonly spring about alms giving, prayers, fastings. etc. III To our purpose more agreeth the Sermon extants Math. 24. and 25. Which Christ being required of his disciples had in the kind didascalik as touching the end and consummation of the world. He divideth it into three parts, whereof in the first he digesteth and recounteth divers signs, which go before and prenunciate the time of Christ's coming to judgement: In the second part, he exhorteth all men to be vigilant and sober in their office, and that whilst they look for the Lord, they rightly dispose both themselves and all their affairs: Watch, saith he, for ye know not what hour your Lord will come: In the third part, he declareth after what manner and order the said judgement shall be executed by Christ. What time the son of man shall come in his glory and all the holy angels with him, and so forth as it followeth even to the end of the chapter. We may read, Sermons framed of sundry parables. moreover, many Sermons of Christ composed of divers parables, which are found not always to be of one argument. For Math, 13. Example. Christ useth a parable of a man scattering his seed, which fell in divers places, wherein he noteth, that like as the minds of the hearers are affected, so the doctrine published, to some truly becometh wholesome, and to othersome nothing profitable at all. He addeth forthwith the second, as touching the enemy that in the night time sowed cockle amongst the wheat, which parable may very well be understood, of the corruptions, as well of false opinions, as also of perverse manners creeping by little and little into the church. Then followeth the third, of a little grain of Mustard seed, growing up into a tree: which (I doubt not) may be interpreted of the wonderful effect and fruit of the evangelical doctrine spreading itself most largely abroad. The fourth is, 1. Corinth. 5● of a little leaven quickly sowering the whole lump of dough, whereby I suppose to be signified after the judgement of the apostle, that through a little error once admitted, all things are forthwith infected though never so well devised or religiously appointed. Among these Sermons, therefore of Christ, that which we rehearsed in the second place, hath parts belonging to one and the self same place: But in the first and second the parts seem not in like manner to agree on every side betwixt themselves, but thou mayst avouch, that they are rather after a sort disjoined and to be referred unto divers chapters. Howbeit like as in the precéeding chapter oh also in this we repeat again to be observed, Common places, may also be taken out of holy historical narrations. that certain parts or notable common places may no less aptly to be drawn out of the sacred historical narrations, than out of those readings, which contain a simple doctrine. But all these things shall become more clear and evident, in case the matter be discoursed by examples propounded. Let us take therefore the first example out of Mark the seventh: I Example. And he departed again from the coasts of tire and Sydon, & came to the sea of Galilee, through the mids of the coasts of the ten Cities. And they brought unto him one that was deaf, and had an impediment in his speech: and they prayed him to put his hand upon him. And when he had taken him aside from the people, he put his fingers into his ears, and did spit, and touched his tongue, and looked up to heaven, and sighed, and said unto him: Ephphatha, that is to say, be opened. And strait way his ears were opened, and the string of his tongue was loosened, and he spoke plain. And he commanded them that they should tell no man: But the more he forbade them, so much the more a great deal they published it. And were beyond measure astonished, saying: He hath done all things well, he hath made both the deaf to hear, and the dumb to speak. That it is of the kind didascalic, kind. it may appear by this, that the noble works and power of miracles, do plainly prove Christ to be God, which also the beholders that were present, do openly confess. But we shall very aptly divide this reading into three parts. I By the example of those, that bring the deaf &c dumb man to Christ, we learn, what great force and efficacy there is in an other man's faith. Whosoever is endued with a true and lively faith, he, as one altogether depending upon god alone, obtaineth chiefly for himself whatsoever (so it be duly requested) at God's hand. But when the same faith goeth forward to work through love, and more largely to extend itself, than it maketh intercession also unto God for others, and those things that God foreseeth to be profitable, he mercifully granteth. two Where Christ is described to have restored unto the miserable man power both of hearing and speaking, we have to consider how Christ behaveth himself toward those that believe, and how ready God is at all times to help poor and wretched creatures, especially when he is humbly and with an assured mind prayed unto. III We hear that those men for the benefit received preached and published Christ with as great an endeavour as they could. We therefore are in like manner admonished, whensoever we shall perceive any benefits, either spiritual and internal, or corporal and external, to have happened unto us from God, (but can then be any time or season given, wherein we have not good experience hereof?) to yield unto him continual thanks for the same, to celebrated his power and goodness amongst all men, and to move others to congratulate and do the semblable with us. II Example. Let us proceed to an other example. In the fift of Luke we read thus: It came to pass; that when the people pressed upon him, to hear the word of God, he stood by the lake of Genezareth, and saw two ships standing by the lake side. But the fishermen were gone out of them, and were washing their nets. And he entered into one of the ships, which pertained to Simon, and prayed him that he would thrust out a little from the land: and he sat down, and taught the people out of the ship. When he had left speaking, he said unto Simon: Launche out into the deep, and let slip your nets to make a draft. And Simon answered, and said unto him: Master, we have laboured all night, and have taken nothing: Nevertheless at thy commandment. I will loose forth the net. And when they had this done, they enclosed a great multitude of fishes: But their net broke. And they beckoned unto their fellows, which were in the other ship, that they should come and help them: and they came, and filled both the ships, that they sunk again. When Simon Peter saw this, he feel down at jesus knees, saying: Lord go from me, for I am a sinful man. For he was utterly astonished, and all that were with him, at the draft of fishes, which they had taken. And so was also james and john the sons of Zebedee, which were partners with Simon. And jesus said unto Simon: Fear not, from henceforth thou shalt catch men. And when they had brought up their boats to the shore, they forsook all, and followed him. And here again by the miracle of the taking of innumberable fishes, Kind. and of the minds of the disciples suddenly stirred up to forsake all and follow Christ, is perspicuously proved the divinity of Christ. Therefore that this narration is of the kind didascalic no man can deny? I But here in the first place is commended and set forth, the admirable diligence of Christ, and his feruensy in teaching the people, and spreading abroad every where the truth: and again the wonderful desire of the people in learning of the truth. Here therefore, not only they that teach the people in the Church, but also the hearers themselves, have, wherewith greatly to be excited, and what to set before them to imitate and follow. II After his Sermon ended, Christ commandeth his disciples to cast forth their nets, and straightway they take an incredible draft of fishes. hereupon we may gather that, Math. ●. when our chief and principal care is to seek the kingdom of God, and the righteousness thereof, and shall not in the mean time forbear diligently to perform, that which our calling and kind of life doth require, than no jot of those things which we stand in need of for the necessities of our life, shall be wanting unto us. III When a man after the example of Peter● on the one side considereth the greatness of God's benefits and power, and on the other side beholdeth his own abject state and condition, by reason chiefly of his sins which come to his remembrance, so far is it off, the God would have him terrified and driven into despair, that he even willeth him also to hope for better things, and increaseth him with new and more ample benefits. For in deed the knowledge of our sins aught to endure us, not that we should be turned from God and fall into desperation, but that we should hasten unto God, and long to be reconciled unto him through our mediator jesus Christ. Vain is repentance and sorrow for sins passed, if faith and true consolation do not follow. four As they by the word of Christ were called to the apostolic office, and quiclye followed him, so ought we always to pray unto God, that whatsoever seemeth good unto him as touching every one of us, he would vouhsafe to appoint and give us to persist in our calling, & to obey his good will and pleasure in all things. We are not sufficient of ourselves to think any thing, as of ourselves, but if we be able to do any thing; 2. Cor. 3. it cometh of God, which hath made us able ministers of the new testament. Further, there is no doubt, but that by like reason, men must of necessity be drawn, and made apt of God to every kind of calling. Let us take in hand an other example not historical, III Example. out of the epistle to the Romans the sixth Chapter. As many of us as are baptised into jesus Christ, are baptised into his death. We are buried then with him by baptism into his death, that like as Christ was raised from the dead by the glory of the father, even so we also should walk in newness of life. For if we be graft together in him by the likeness of his death: we shall in like manner be partakers, of the resurrection Knowing this, that our old man is crucified with him also, that the body of sin might utterly be destroyed, that henceforth we should not serve sin. For he that is dead, is justified from sin. And if we be dead with Christ, we believe that we shall also live with him: knowing that Christ being raised from the dead, dieth no more: death hath no more power over him. For as touching that he died, he died concerning sin once: And as touching that he liveth, he liveth unto god. Likewise reckon yourselves to be dead to sin, but alive unto God through jesus Christ our Lord. The state is: State. That those which are once justified through faith and baptised into Christ, aught always after to live godly and Christianly. Which thing the apostle also else where very often and with pithy reasons avoucheth. This reading therefore is ascribed to the kind didascalic. Kind. I Here before all things is commended unto us baptism, as being instituted of Christ our Lord, & taking effects of his most precious blood and death, and as that which is necessary to all believers, forasmuch as by it they are engrafted into the Church of God, and by reason of it are named Christians. II The effects of baptism aught exactly to be observed, especially that by baptism we are made partakers of the death of Christ, and of all the benefits derived therefrom to the believers: of which sort are remission of sins passed, life, everlasting salvation etc. Moreover that it behoveth all those that are baptised, to die unto sin, and live only unto righteousness. For thus the Apostle reasoneth: All we which are baptised, are made partakers of the death of Christ. But Christ dying, died unto sin. Therefore are we also by baptism dead unto sin. And if we be dead unto sin, it were very convenient for us to covet to live again thereunto. And certes it is true that, we in baptism do die unto sin, and sin dieth unto us: forasmuch as in baptism all our sins are washed away, and the holy Ghost is given unto us, by whom both the force of sin and concupiscence is restrained, and repressed, and we not only are induced to well doing, but also are vehemently holpen forward. For this cause also all, afore they be baptised, do openly before the church of God, forsake the world, and the devil that brought sin into the world, to the intent they might thereby declare, that they will hereafter have no manner of thing to do with them, but will institute a new and holy kind of life. III they that are once baptized into Christ aught highly to esteem all things, that are put forth as touching Christ, forasmuch as Christ is given unto us not only to pay the price of our redemption out of the power of the devil, and also to be an example, and whom we should with all our endeavour imitate and follow, in those things specially which may be convenient for us. Hitherto pertain the two reasons, whereby the Apostle plainly proveth, that we, for that we are baptised, aught to be dead unto sin. The one is taken of the effect and final cause of the death of Christ. You know (saith he) that this is the proper effect and end of Christ's death, that sin is abolished, & that to th'intent we should not serve it any more. But this effect of Christ's death he seemeth to despise, whosoever after remission of sins once received, will return again unto sin. Wherefore it is necessary that we remain still dead unto sin. The other reason is derived of a similitude, as touching civil servitude, which by the coming of death taketh an end. As he that civilly is a bondman, so soon as he dieth, is delivered from his power to whom he was bound: Even so we which were the bondslaves of sin, seeing in baptism we die once with Christ, aught by no means to serve sin any more. Here therefore is set forth unto us the example of Christ himself, whom both in dying once unto sin and living again unto roghtuousenes, we aught to imitate and follow. By this diligent imitation we shall both be called and be in very dead perfect Christians. These examples thus to have propounded be it sufficient. Examples of the ancient fathers. Further amongst the ancient writers of homilies very many things & the same also right learned may of every man be noted. Chrisostom divided his homily. 60. upon Mathewe, entreating upon those words of the. 18. chapter, woe be unto the world, because of offences, it must needs be that offences come, etc. Into two parts: whereof in the former he argueth very gravely (certes) and yet popularly and with great cunning, as touching the cause of sin: in the later by reason of those words: Take heed that ye despise not one of these little ones: he entreateth of the not contemning of our brethren: whence at the length he slippeth to a place, as concerning the care that parents ought to have, lest their children be idly and filthily brought up. The same in his homily 62. declaring out of the said Chapter of Mathewe, the parable of the man that was a king which would take accounts of his servants, chooseth these pomtes most chiefly to discuss at large: first, that sins are not alike: second, where as we, which offend against God deserving most excellently well at our hands, and against men, do covet notwithstanding to have all our offences forgiven us: that it is very good reason, why we should in like manner forbear others, that have by any means hurt or endamaged us: Third, that it is better to suffer wrong whereby an other mollesteth thee, then to offer or infer injury to an other. But in these days specially thou shalt sé all the most notable preachers for the most part, to divide their Sermons which they have unto the people, into three or four chapters, parts, or common places. I suppose therefore that those whom we have taken in hand to instruct, can not justly complain, that they want any excellent authors, whose counsels and steps they may follow. But to proceed, the parts, after they be in this sort once noted and disposed, they are accustomed oft times to explain more at large, namely by inferring as well proofs and sentences, as also apt histories out of the store house of the holy Scriptures: Moreover, by applying similitudes, comparisons, and whatsoever else is of that kind profitable to teach, illustrate, & move: all which things (so far forth as may be) they adjoin to the understanding of the hearers and to the present state of things. As touching which diligence and industry somewhat we have said in our former book, what time we noted some things in general of confirmation. Hereupon it cometh to pass that they déme this order of treating, to be easy, and of no great labour, and like as to them that teach, so also to the hearers, whom it is best not to be overated with over many places or parts, very apt and accommodate. That sometimes the whole sacred reading is with all the parts thereof to be directed to the explication of one common place. Cap. V. IT happeneth sometimes that a sacred reading is offered, so subsisting and linked together in parts, that every one may in order of discourse be aptly referred, to one and the same common place. By common place I here understand the state itself, and the certain preposition which is summarily excerpted out of the whole reading, and may profitably be prefixed, to the intent a further entreaty may be made thereof. Howbeit he that coveteth to find out this same state, What things to be considered & done of him that will find out the state. hath need inespecially to bestow some time in reading & revolving the sacred lesson, and to search diligently, with ripe judgement, whither and to what end it wholly tendeth. For take this by the way, let no man think that he can by interpretation apply the whole reading to one common place, except the very parts thereof be by a certain propinquity and consent joined together after a sort between themselves. Wherefore the profitablest way is, by gliding eftsoons through all the parts, to look, whether thou mayst in them observe any certain order and progression of causes, effects, contingents, connexes, adjacents, and such like places howsoever allied one with an other. Where if thou findest such an order in deed, then may the whole order of parts be easily deduced to one certain common place. Howbeit this manner of interpreting is scarcely used any other where, then in historical narrations. For where any thing is simpely affirmed, and many arguments proving the same thing be in a didascalic method orderly digested, there no man shall devise to excogitate any strange thing, neither induce any thing discording from the same. In the first to the Corenthes cap. 15. is proved and established with most learned and weighty arguments the chiefest principle of Christian religion, namely touhinge the resurrection of the dead: I pray thee therefore, were it a point of wisdom, either to search out other arguments as more fit for the purpose, or otherwise to interpret the self same, than the simple and plain sense of the words requireth? Him that should go about to attempt this thing all men undoubtedly would account to be mad. Therefore it shall be best for us to tarry and abide still in historical narrations. An example of an entire history as touching one common place explained in the kind didascalic, amongst other very excellent and fit, occurreth in the epistle to the Hebrues cap. 7. where whatsoever is read in the old Testament of Melchisedick, we may see very aptly expounded to declare jesus Christ to be the only high and everlasting Bishop of god's Church. And lest we should any longer detain the reader, we will even forthwith make a proof of the matter. Example. There is extant Luke 24. a very proper narration of the two disciples gooinge to Emaus. Two of the disciples of jesus went that same day to a town which was from Jerusalem about threescore furlongs, called Emaus. And they talked together of all these things that were done. And it came to pass, as they communed together, and reasoned, that jesus himself drew near, and went with them. But their eyes were holden, that they could not know him. And he said unto them: What manner of communications are these that ye have one to an other, as ye walk, and are sad? And the one (named Cleopas) answered and said unto him: Art thou only a stranger in Jerusalem, and hast not known the things that are come to pass there in these days? And he said unto them: what things? And they said unto him: of jesus of Nazareth, which was a prophet, mighty in deed & in word before God, and all the people. And how the high priests, and our rulers delivered him to be condemned to death, & have crucified him. But we trusted that it had been he which should have redeemed Israel: and as touching all these things, to day is the third day, that they were done. Yea and certain women among us made us astonished, which came early to the sepulchre, and when they found not his body, they came saying, that they had also seen a vision of angels, which said that he was alive. Therefore certain of them which were with us, went to the sepulchre, and found it even so as the women had said, but him they saw not. Then he said unto them: O fools and slow of heart to believe all that the Prophets have spoken. Ought not Christ to have suffered these things, and to enter into his glory? And he began at Moses, and at all the prophets, and interpretd unto them in all the scriptures, the things which were written of him. And they drew near to the town, which they went unto, but he made as though he would have gone further. But they constrained him, saying: Abide with us, for it draweth towards night, and the day is far spent. And so he went in to tarry with them. And it came to pass, as he sat at the table with them, he took bread and gave thanks, and broke it, and gave it unto them. Then their eyes were opened, & they knew him: but he was taken out of their sight. And they said between themselves: Did not our hearts burn within us, while he talked with us, by the way, & when he opened to us the scriptures? And they rose up the same hour and returned to Jerusalem, & found the eleven gathered together, & them that were with them, which said: The Lord is risen in deed, and hath appeared to Simon. Then they told what things were done in the way, & how he was known of them in breaking of bread. Whilst I somewhat briefly come over this reading, I perceive that in it is most clearly showed, how and by what means the disciples came to the knowledge of the truth of Christ, and how after many things it is said, that their eyes were opened, and that the Lord was known of them. Therefore I may seem very aptly to gather the state of the whole reading, State. namely, how we may aspire to the knowledge of God and the truth of his word? Kind Wherefore I doubt not to pronounce this reading to be placed in the kind didascalic. Moreover I see the parts to be so disposed and so mutually following one an other, that any man may very well note and point out in them, Disposition. as it were, certain steps and degrees whereby the godly are brought unto true and perfect knowledge. Which thing how it may with ease be accomplished, I will in few words rehearse, and (as ye would say) with certain points added declare. They talked together. I The first degree to come to an absolute knowledge of the truth, as touching Christ and the will of God, is constituted in holy and godly meditations, and in a fervent desire of perceiving the truth. Which desire or study GOD himself other whiles graffeth in the minds of men, ministering of his own accord occasion of godly meditations, like as those things that were done at Jerusalem, gave cause to the disciples to talk and common of Christ. And jesus himself drew near. two assoon as any do earnestly begin to apply their mind to thattainment of divine knowledge, God himself vouchsafeth to be present with them, and to favour their godly desires. Wherefore they easily perceive their minds to be wonderfully and in a certain secret manner inflamed, their counsels to us directed, and a mean whereby they may profit, to be opened. By means whereof we may learn that the second step or degree, whereby the way is laid open to the knowledge of things divine, consisteth in the sincere calling upon the name of GOD, and in the present aid and help of the same. There is no cause why any man should persuade himself, that he can happily attempt the study of holy things, if he first implore not humbly the divine aid, and feel the same to be present with him. And for this cause doth james cap, 1. gravely admonish us, that we should ask spiritual wisdom of him that giveth it, namely GOD. etc. One of them answered whose name was Cleopas. III The third degree of profiting in things spiritual, is the diligent conference with others, especially with the learneder sort. And God is wont always to those that with all their heart long after the knowledge of heavenly things, to minister apt helps and instruments of all sorts. For the holy ghost commandeth Philip to approach more near to the chariot wherein the Eunuch (queen Candaces chief governor) was carried to the intent he might clearly interpret the scriptures read but not understanded. Act. 8 God by an angel willeth Cornelius the Centurion, to sand speedily to joppa for Simon Peter, Act. 10. of whom he might be instructed in the doctrine of true religion. And here in this place Christ himself cometh forth in this own person rather than those his disciples should be destitute of a faithful instructor. What, that a place very profitable to the commendation of the heavenly doctrine falleth in, where it is said: That jesus of Nazreth was a prophet mighty in deed and in word before God and all the people? Truly very notable effects of the celestial doctrine are here set forth before our eyes. Yea and certain women among us. FOUR They that covet to profit in sound & holy doctrine, what time they have diligently conferred as touching the truth with other godly men of all sorts and degrees, in the forth place they shall exactly weigh and perpend all men's opinions, sayings, interpretations, disputations, yea they, shall mark also visions, revelations, dreams, of which the Prophet joel speaketh capi. 2. signs and wonders, and of all these things so far forth as in them lieth, they shall prudently show their judgement. Finally they shall try all things (as the Apostle saith 1. Thess. 5.) and hold that which is good. But that all sorts of men aught worthily to employ their endeavour to the doctrine of piety it is plain and evident, forasmuch as we see the care and duty even of women also toward Christ crucified, dead, and buried, to be here vehemently praised and set forth. They found it even so as the women had said. There is good hope, that the godly may there very well profit and go forward where as consent and agreement is found in sound doctrine, which alone is of great importance to the establishing of God's church, and to the amplifying thereof. And he said unto them: O ye fools. V Ater the opinions of other men heard and prudently weighed, there remaineth an other mark, or fift step, which the disciples must climb. That is, that the judgement of the Scriptures themselves, which is most perfect and above all other, may always be hearkened unto. For unto these must of necessity be referred, whatsoever is at any time produced as touching the doctrine of truth. We see how Christ and the Apostles do fortify all their assertions with the testimonies of the law & the prophets: how much more meet is it therefore that we stick fast for the authority of the law. 〈◊〉 thee 〈◊〉 be set, Christ and Apostles? upon this foundation whatsoever is builts, that shall be certain, sound, and stable in the church, and he shall be judged to have more profited others, whosoever shall build in this sort. Again it can nothe chosen, but that it must needful, whatsoever is taken from any at 〈◊〉, and obtruded for sound 〈◊〉. And they drew 〈◊〉 to the town. VI 〈…〉 all times, the thankfulness their 〈…〉 God that distributeth to every 〈◊〉 his gifts 〈◊〉 measure as pleaseth him, as also to 〈…〉 by which they know and confess themselves to be holpen for 〈…〉. For to those that are thankful, and do rightly use the gifts granted unto them▪ God willingly 〈◊〉 more, Math. 25. and committeth unto them as it were new talents. But from the unthankful, and those that either know not or will not use them aright, are taken a way again, such those that they have already gotten. And their eyes were opened. Truly they that are thankful, do féel● in themselves manifest increasements of knowledge, God undoubtedly augmenting and be w●ifying his gifts in them. And in this behalf we see the Apostle Paul praying with great effect to God the father, Ephes. 3. Philip. 1. that the love of all his heaters might yet more and more abound in knowledge, and in all spiritual understanding etc. And they rose up the same hour, and returned. VII Moreover when a man is come to the exact knowledge judge of the 〈…〉 shall 〈…〉 ●●ught to 〈◊〉, but shall inde●●● 〈…〉 all 〈◊〉 possible to bring others also to 〈…〉. Therefore we shall freely and▪ but a 〈…〉 confess the known truth, he shall labour to 〈…〉 other both private and publicly 〈…〉 forth as opportunity will serve, 〈…〉 and friendly confer with other learned men, moved not so much with desyr of teaching as of learning, and finally in all his actions he shall set before his eyes both the edifying of his hearers and increasement of the church. For to thèse ●●des most thief 〈…〉 God giveth to the faithful the 〈…〉 of things spiritual, with these ●●tion the 〈…〉 good will towards God and men, by this 〈…〉 concord and agreement in doctrine in nourished in all Churches, and to be short, by such diligence is the Church of God confirmed, increased; and preserved. another example out of Matthew cap. 16. When jesus was come into the coasts of Caesarea philippi, II Example. he asked his disciples, saying: whom do men say that I, the son of man am? And they said: Some say, john Baptist, and some, Elias: and others Hieremias, or one of the prophets. He said unto them, but whom say ye that I am? Then Simon Peter answered, and said: Thou art Christ the son of the living God. And jesus answered, & said unto him: Blessed art thou Simon, the son of jona, for flesh and blood hath not revealed it unto thee, but my father which is in heaven. And I say unto thee again, that thou art Peter, and upon this rock will I build my Church, and the gates of hell shall not prevail against it. And I will give thee the keys of the Kingdom of heaven, and whatsoever thou shalt bind upon earth, shall be bound in heaven, and whatsoever thou shalt loose on earth, shall be loosed in heaven. There is no man but perceiveth the Evangelist Matthew to commemorate, how and after what fort Christ exacted of his diseiples the confession of faith, and what manner of confession Peter made in the name of all the rest. Therefore we shall not unaptly affirm the state of this readying to be that the confession of faith aught necessarily to be made of every one of us. State. And that this state pertaineth to the kind didascalic it is more manifest than that it needeth to be proved. This state being prefixed, these things may profitably be noted as referred to the same. And they said▪ Some say john baptist. I It is no easy matter always, to tender a pure and perfit confession of the truth. For often times, partl●●y reason of the wonderful mist and ignorance continually cleaning to all men, and partily through the great plenty of obscure and dark disputations, divers judgements, and variable opinions, of other onen which are supposet to be wise, the minds yea even of excellent and good men are in such wise letted & hindered us that they can not determine any thing certain touching matters of religion. Examples hereof if ever there were any, be in these our days most chiefly to be seen. In the mean season, it standeth every one greatly in hand, Rom. 10. that is at the lest touched with any ca●e at all, of his ●a●●●tion, to be fully resolved in his conscience as son●thing matters of faith, neither can he justly pretend why excuse, why he ●●●lo● refine so to be. Christ therefore 〈◊〉 doth 〈…〉 seek to know what the 〈…〉 are but he 〈…〉 instantly 〈…〉 would freely confess at on●● what they 〈…〉 or Flesh and blood 〈…〉 healed it unto thee. II Here ●e● see whe●●● the power of making a perfect confession cometh: The things that are of GOD, no man truly knoweth, but the spirit of God, and he whom the holy ghost hath taught. The natural man pere●y●●eth not the things of the spirit of God. 1. Corinth. 2. And our heavenly father hath hidden those things from the wise and prudent, Math. 11. and hath revealed them to Babes. And again the holy Scripture, which is the principal aid and instrument to procure the knowledge of the truth, 2. Pet. 1. is wholly giue● and opened by the gift of god, and without revelation is not understood. To be short, God granteth unto every man so much knowledge of spiritual things, as he judgeth to, be profitable for him. Upon this ro●● will I build my Church▪ III The notable 〈◊〉 and effects of a pure confession▪ first, by the confession of faith the true Church is knowwen, and discerned from all foreign assemblies, whether they be of the jews, Turks, or hypocrites. second, where constancy in a true confession ●●ineth forth, there the Church remaineth 〈◊〉 and the 〈…〉 challenge to himself no right or intereste●. Let h●resides springe up never so fall ●et tyrants 〈◊〉 hyhypocrits imagine what they can, yet as long as the confesson of faith shallbe 〈◊〉 whole and it 〈◊〉, so long shallbe 〈…〉 Third, 〈◊〉 that 〈…〉 confession is found to 〈◊〉 and approved with God, God giveth power ●oth to judge au●●●●●● wisely. For the judgements of binding and loosing, is no other where rightly & lawfully exercised save in the true church. Wherefore a pure confession of Faith by us made, causeth that every one of us also is known to be a lively member of God's Church, and that we are safe from the power and snares of the devil, and may besides that judge prudently of all things that are done, or aught to be done in the Church. And in this wise, as well what belongeth to the whole Church, which resteth in the pure confession of the Faith of Christ, as also what pertaineth unto all men yielding a sound and sincere confession, it seemeth to be abundantly declared. But we will add also a third example out of john cap. 4. III Example. in which are learnedly discussed certain points as touching the nature of Faith. There was a certain Ruler, whose son was sick at Capernaum. He, when he heard that jesus was come out of judea into Galilee, went unto him, and besought him, that he would go down, and heal his son: For he was even at the point of death. Then said jesus unto him: Except ye see signs and wonders, ye will not believe. The Ruler said unto him: Sir, go down before my son die. jesus said unto him: Go thy way, thy son liveth. And the man believed the word that jesus had spoken unto him, and went his way. And as he was now going down, his servants met him, saying: thy son liveth. Then inquired he of them the hour when he began to amend. And they said unto him, yester day the seventh hour, the fever left him. Then the father knew, that it was the same hour, in the which jesus had said unto him, they son liveth, And he believed, and all his household. john the Evangelist pronounceth very well that the man believed the word, that jesus had spoken unto him. And strait way he addeth also: he believed, and all his household. And in the very discourse the narration, it is showed how he & all his house was induced to believe. These things therefore do cause me to affirm, that in this present reading is declared how & by what means, faith springeth and is confirmed. Wherefore the state shall be, touching the nature or beginning and increasement of faith. State. And that this state is to be attributed to the kind didascalic, kind each man may easily without any teacher, perceive. He when he heard that jesus. I First of all are put forth & heard certain things of god, and of his good will and benefits towards mankind. The beginning of faith cometh of hearing: and hearing by the word of God. He went unto him, and besought him. II By hearing the word, the mind of man is turned unto God. Moreover man wisheth and prayeth that he may be made partaker of God's benefits, And so to pray our necessity enforceth us. Except ye see signs and wonders. III A weak and wavering faith in men, displeaseth God: yet God according to his mercy voucheth safe to make the same more strong and perfect. Ephes. 1. Faith is the gift of God, and he increaseth it being given. Wherefore we aught with the Apostles to pray oft times unto God, and say: Lord increase in us our faith. There be very many places of the scripture which testify, Luc. 17. Math. 6.8.14 15.16. Luk. 7.12.17. Rom. 4, that there aught to be distinguished certain degées, as it were and encreasements of faith, and one while an infirm, weak, & unperfect, an other while a strong, steadfast, and perfect faith to be noted. Lord go down before he dieth. four Faith being somewhat increased by the grace of god, proceedeth more frankly to entreat and call upon God. Through pure and earnest invocation all things are obtained at God's hand. Go thy way, thy son liveth. V The faith as yet not fully perfect God mercifully looketh upon, & rendereth unto it according as it desireth. And through faith men obtain of God most ample benefits, Mat. 8.9.15, Mark. 2.5.10 Heb. 11. like as spiritual, so also corporal. The man believed the word. VI Faith by the word and promises of God is erected, receiveth strength, and is made perfect. Now as he was going down. VII. Man becometh daily more strong in faith, that after the erample of Abraham, he may even without hope believe under hope, whilst namely the certainty of good promises do always more and more appear, and god never ceaseth with new benefits to beautify & adorn the godly. And he believed and all his household. VIII. The incomparable force and effect as well of the word of God, as of Faith. For both the certainty and truth of God's word being made manifest doth stir up faith in a great number, and also the notable faith of one man being put forth for an example unto others, inviteth even these also after a sort to believe. Hom. 4, Hen. 11. In respect whereof we may see the eramples of the faith of the holy Saints in the Scriptures worthy of imitation to be set before our eyes. Thou séeste therefore how aptly it is declared throughout the whole narratio, by what means faith is engendered, & at the length becometh perfect. One example more if we shall add, we will so make and end. FOUR Example. That shall be taken out of Mark. 16. After that he appeared to the eleven as they sat together, & reproved them of their unbelief, and hardness of heart, because they believed not them that had seen him, being risen up again. And he said unto them: Go ye into all the world, and preach the Gospel to every creature. He that shall believe, and be baptised, shallbe saved: but he that will not believe shallbe damned, And these tokens shall follow them that believe: In my name they shall cast out devils and shall speak with new tongue, and shall drive away serpents, and if they shall drink any deadly thing, it shall not hurt them: they shall say their hands on the sikle, and they shall recover. So after the lord had spoken unto them, he was received into heaven, and sat on the right hand of God. And they went forth, and preached every where, and the lord wrought with them, and confirmed the word with signs that followed. Seest thou not, how Christ upbraideth his sluggish disciples with their incredulity & hardness of heart? Therefore lest we at any time be reproved for the like, we must take diligent heed, that, after we have hard, believed, and embraced the Gospel, we cleave constantly to the same. Wherefore let the state of this reading be: that the Gospel is constantly and freely to be cleaved unto. State. As for those things that follow in the text, they shall aptly be taken in stead of arguments or reasons confirming the same. Neither truly shall it be a hard matter so to axplane all the parts thereof, as that they may be agreeable to our purpose. Because they believed not them that had seen him, being risen again. I The first reason. We aught to stick fast unto the Gospel of Christ, for the authorities sake and testimony of those men that have seen, hard, and declared the same unto us. For thus faith Christ Act. 1. to his apostles: You shallbe my witnesses, not only at Jerusalem, but also in all jury, & Samaria, & even to the worlds end. Peter like wise Act. 2. saith: This jesus hath god raised up, whereof we are all witnesses. And john in his first epist. cap. 1. That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, & our hands have handled of the word of life: and show unto you that eternal life. God will have therefore the testimony of such men to be accounted of most great weight and importance amongst all men. Go into the whole world and preach. II The second reason, of the ●dicte or commandment of Christ. Christ gave in charge to his apostles, that they should publish the gospel to all nations. By the same diligence, no doubt, it is commanded also unto us, that we should with all our endeavour embrace and retain the same. He that believeth, and is pabtized. III The third reason, of the promise and threatening, which are annexed to the commandment of God. Exod. 20. In like manner we see promises and comminations adjoined to the precepts of the decalogue. And these tokens shall follow them that believe. four The fourth reason, of the manifold gifts, whereby God unto this end and purpose garnisheth and illustrateth his Church, that the certainty and excellency of the evangelical doctrine might be approved. So the Lord after he had spoken. V The fift reason. Whatsoever things have been hitherto spoken, are established and confirmed by the ascension of Christ himself into the heavens, and by his sitting at the right hand of the father. For by these two signs or marks, he signified unto all men, how great his power and dignity were. And undoubtedly to ascend by his own proper power into heaven, and to sit at the right hand of the father, are most assured arguments of his divine nature, in respect whereof he is in all points coequal with his father. And they went forth and preached every where. VI The sixth reason, of the effects that followed. The apostles, like as they were commanded, published the Gospel. They preached also every where: Wherefore the knowledge of the Gospel hath of necessity come even unto us also and to ours. Not signs and wonders, neither the wonderful power of the holy Ghost, ne yet any thing else was lacking. All these things therefore do convince yea and even compel us, that we should ascribe all glory unto the gospel, and unto God the author of the gospel, & that we should constantly cleave unto the same. For here undoubtedly are remembered those things by which men of all former ages have been most chiefly persuaded, to embrace, and highly esteem, the wholesome doctrine of the Church, comprised in the volumes of the prophets and Apostles. And thus much touching this evangelical narration of Mark 16. There are in the third Chapter aforegoing certain readings out of the evangelical history, explained of us in such order as we there handled and set forth: and yet nothing letteth, but that the very same, may no less profitably then godly, be expounded also in this form whereof we now entreat. Which thing truly I will not stick here briefly to declare. That narration out of Mark. 6. as touching the multitude which was three days without méate through the desire they had to hére the most holy sermons of Christ, doth first of all wonderfully commend unto all men the study of learning and understanding the word of God. Therefore we shall worthily accept this sentence in stead of the state. In the second place is added the which declareth, the all those the are touched with any desire at all of profiting in the doctrine of true religion are cared for of god, and the god will in no wise forsake them. I have compassion (saith he) on the multitude. Thirdly, by the words of the disciples supposing that it could not be that so many might be satisfied with bread in the wilderness, may be gathered: that those which prepare themselves to the study of sacred and heavenly things, are first hindered and oppressed with many griefs and temptations, before they can attain to their wished scope, yea and oft times they strike upon the rocks (as they say) even in the very heaven itself, and are haled away from their godly purpose. But whereas christ in the fourth place demandeth of his disciples how many leaves they have, we are taught evidently thereby, the God hath always in a readiness divers apt and convenient means, whereby he may provibe for the godly, & next after spiritual or heavenly benefits minister also corporal or earthly. For by the means the we least think off, god succureth all those that labour and be in necessity. And therefore in the fift place Christ giveth unto his disciples, that they should set before others. for God sendeth always in season teachers, which may with all fidelity and diligence instruct those that are desirous to learn. lastly and in the sixth place; they all eat and are sufficed. They that a little before hongered and thrusted after the knowledge of the truth, do now happily profit therein, yea and so far forth do they eftsoons proceed, the there remaineth unto them, what they may give an impart unto others, and at the length may, either publicly or privately teach the doctrine of piety unto the rest. Now that history likewise of Matthew 2. as touching the wise men that come from the East to worship Christ, it shall be very easy to apply wholly to the tractation of one common place. The state or common place may aptly be prefixed, as concerning vocation or calling. This state being assigned, first of all shall be declared, whensoever God calleth any man by a sign either external or internal, or rather by them both, to the knowledge and confession of the Gospel, or else to some certain kind of life, in which he may daily serve God and profit his neighbour, that he aught not to refuse, but with cheerful heart to come and devoutly obey unto the caller. In the second place where it is reported that Herode and the whole city was troubled, thou shalt not without cause inculke an exhortation to overcome temptations. For thus commonly it cometh to pass, assoon as any is elected and called of God to a godly work Satan by and by together with his conspirators the flesh and the world worketh wiles, and leaveth nothing unattempted whereby they may withdraw him from his good and holy purpose. But their followeth in the third place the which in this kind of conflict bringeth an exceeding great comfort, namely that against the most fierce and bitter temptations a present remedy is to be sought for out of the holy Scripture. The law, the prophets, and Apostles do certify the conscience as touching things doubtful, they show most apparently where Christ is to be found, and where the mind finally may rest in safety. For it is even the holy Scripture alone, that confirmeth and sustaineth thee in the knowledge and confession of the Gospel, in sincere faith, in purity of life and conversation. Fourthly, where the subtlety of Herode privily calling the wise men unto him is disclosed, shall very well be added that after the first and most grievous temptations are overcome, and after the mind is confirmed, and that by the aid of God's word, in her calling & holy purpose, there remain as yet successively new dangers which hypocrites, which false teachers or heretics, which tyrants, and such kind of adversaries of true religion will forge and contrive. For as long as we live here in this life, there is nothing but perils upon perils, and even as if a certain rank of troubles were linked together with chains, so doth one distress after an other fasten upon the godly. But yet we aught in no case to be discouraged in our minds through the frequency or greatness of the perils. Hitherto pertaineth that which followeth in the fift place, as touching the departure of the wise men, and the star again going before them. Thou shalt here not unexpertly add, that he which by valiant striving bathe already escaped the dangers of the first and second sort, doth now lie (as it were) at anchor and rest in a quiet bay. For let the Champion of Christ constantly ensue the first signs of his calling, but most diligently let him follow the scripture, which doth assure him of his vocation and all the order of his duty, & he shall (undoubtedly) come unto that place, where he shall see Christ in his glory, and obtain through him everlasting life. Math. 24. He that endureth to the end shallbe saved. Thou seest therefore all the parts hereof not unaptly to be reduced to one common place, as touching calling or vocation, and perseverance in the same. Again in like manner the history out of Luke. 2. as concerning the confession, which as well Simeon, as Anna made of Christ, shall fruitfully be expounded, by declaring out of it, how necessary it is, that all the faithful, whensoever opportunity will serve, should tender an account, or that which is all one, make confession of their faith. And the this is the state of the said reading, it shall truly us avouched, as soon as mention shall be made of Simeon. Secondly at the words of Siemon, in which he pronounceth Christ to be put for the ruin and uprising again of many, and for a sign which is spoken against, & moreover that a sword should pierce Mary's soul, shall aptly be entreated as touching that point, that a confession made is always pursued with offences, sundry motions, contentions and great dangers. The world never ceaseth to bring the godly confessors into peril and hazard. Thirdly, where it is described what manner of person the said Anna was, how godly and unblamably she lived, very opportunely next after those words briefly declared, shall be added, that wheresoever the confession of faith taketh place, there aught also manifest fruits of faith, and manifold exercises of piety to be seen. Finally that confession is known to be perfect, which on the one side is accompanied with the perils of temptations & perfecution, and on the other side with the notable fruits of faith. With such a confession God is delighted, the rest of the godly are strengthened, the enemies are directed and discouraged, the Devil himself is discomfited and subdued. Fourthly, Anna is reported to have confessed like wise, and agreeing in all points with Simeon, to have spoken 〈◊〉 so of Christ to all the looked for redemption. Not without cause therefore shall be declared in the last place, how it behoveth, the a confession in all the parts & members thereof be agreeable with the word of god, & further, the it remain apparent, frank, firm and constant, even to the end of life. And thus the whole sermon very near shall be spent about one common plate touching the making of a confession of faith. But I fear lest there be some that will cry out and accuse me to be over tedious: wherefore I forbear to add any more examples. Further there is no cause why any man should suppose the here are digested allegorical interpretations. For the state is always drawn forth out of certain words apparently placed in the narration. Neither is digression made in the explication of the parts from the native sygnifycation of the words, which in every allegory is accustomed to be done. Besides, there is no other thing sought for here, then that the interpretation of the parts, may both be directed to one fountain or common place, & also converted to the common instruction of life in righteousness. For if sometimes out of doctrines, yet for the most part we see all this order of interpreting to be gathered out of institutions, which otherwise, according to that form that I have exhibited in the third chapter, may be excerpted out of the same members. And now & then there hap such narrations, as seem to minister very little matter to teach: wherefore it is no less requisite than profitable, that the parts thereof be expounded after this sort as touching some certain common and large stretching place. Therefore truly a man may more rightly term all this kind of enarration instructive or moral, then allegorycall. And to be true that we say, we will show it by an example taken out of Christen. For he in his homily 67. upon Matthew seeking occasion to provoke his hearers to deserve well of the poor, selecteth two parts out of the text of the evangelical histore, which he interpreteth of one & the same common place, proceeding in the like order that we have done, and so long tarrieth he in them, as he judgeth to be most fit & convenient. The one part is of Christ the king meek & poor, which was contented to be carried upon a she Ass: wherein Chrisostom teacheth, that those things are only of us to be sought for, which the necessary use of life doth require, and that poverty is to be taken in good part of all men. The other, wherein it is said, that some laid their garments upon the Ass, & some spread them in the way: this Chrisostom explaineth as touching helping and clothing of the poor. Therefore to the commending and setting forth of the poor tendeth the explications of the cause of the two parts, and standing somewhat long upon either of them with great sharpness of speech, setting abroach all the enging of arguments, he exhorteth, urgeth, soliciteth, impelleth all men to endeavour to be beneficial to the poor. Now that here are to be seen allegorycall interpretations, no man being in his right mind, will affirm, but all men may easily perceive them to be plain instructions. Howbeit in the same sermon Crisostom there rather useth an allegory where he avoucheth: that by the Ass is signified the jewish people accustomed to bear the burden of the law: and by the Colt the Gentiles, which lived always without the law, without burden, without the discipline of God's commandments. That the Ass like wise and her Colts were brought of the disciples, forasmuch as the Apostles by the preaching of the word aught to conduct both the peoples unto Christ. That Christ moreover road upon either beast as their Lord, for that he gathered to himself of either people an obedient Church, and that the Gospel is patiently heard of their both. That no man forbade the beasts to be brought unto christ, because it lieth not in the power of any man to stop the course of the Gospel. In the Colt so suddenly admitting one to take his 〈◊〉 without kicking to be showed the prompt & ready mind of the Gentiles in receiving of the Gospel. Again, whilst the Ass cometh after the Colt to be signified, that after Christ hath drawn unto him all the Gentiles, the jews also will one day with great zeal follow after. By the disciples putting their clotheses upon the beasts, that Christ might the more conveniently sit, to he ment the teachers of the Gospel, which aught not unwillingly to bestow all that ever they have, yea even their body and soul, so that their hearers may be furthered, and the glory of Christ more and more set forth. And thus much well-nigh hath Chrisostom in that place. But yet there is no man that séth not the interpretations to be very discrepant, where one sayeth, that forasmuch as Christ was contented to be carried on an Ass and her Colt, we are taught, that we aught to live contented with a few things, and patiently to bear our necessity and again for that Christ was carried upon an Ass and her Colt, to be signified two peoples, to wit, the jews and Gentiles, that should acknowledge Christ to be their Lord, and receive his gospel. Again there is found no small difference, in case where the disciples are reported to have laid their garments upon the beasts, whereon Christ aught to sit, it be one while added, that all men are there admonished willingly to give clotheses and other necessaries to the poor, an other while it be said to signify, how it behoveth the Preachers of the Gospel to bestow all that they have, yea even their body and soul for their flock. Certes those former interpretations are excerpted out of the native sense of the words standing in the text, and be perspicuously referred to the institution of life, which thing is the cause, why Chrisostom discusseth them with a more plentiful discourse: but in the later interpretations digression is made from the proper signification of the words, wherefore that they are allegorycall, and for & that cause the less profitable to the information of life and moving of affections, there is no man that can well dissemble: whereupon also it pleased Chrysostom to touch them only in few words, and as it were beside the purpose. These things therefore being duly considered, it will be very easy, to give a right judgement as touching the interpretations which we have used in this present Chapter. First is briefly & plainly expounded, in passing through all the parts, whatsoever belongeth to the sacred narration. Then to every part is joined an interpretation, in which appeareth nothing hard, wrested, or far fet: but out of the advised consideration of the words and sentences are those things deduced, which engender wholesome institutions or instructions of life. And to make the matter more clear and lightsome, every thing is in such sort disposed, that all things are directed to the nature and true use of one common place. In which respect no doubt the hearers capacity is better provided for, then if many things and the same divers and not evident should be obtruded. Who therefore will deny this manner of interpreting with great fruit to be exercised, and to be both godly and profitably produced to the people in the Church? And, as I admonished in the beginning, to those that in the parts of the historical narration can not by observing a certain course and order of causes, effects, contingents, and such like places, it is no hard matter to make and adorn these kinds of interpretations. But from allegories, such inespecially as very necessity itself doth not extort in those places of Scripture which of themselves signify otherwise some inconvenience, every man shall by mine advice (so far forth as may be) abstain. We see in so great a work of the prophetical and apostolical books how few are used. It is plain that they are more apt to delight with then to teach, and that none but very slender proofs are derived out of them, & therefore that place is to be given unto them only after other arguments, which have in them more pith and strength. They have very little or no gra●e at all, if they be diffused through all the parts of an oration, yea the sacred Sermon which is on every side powdered with allegories, is judged very slender and barren. And in a matter little fruitful, to t●uet to seem witty, and to spend much time, no man will judge it to be the part of a wise man, and of one that seeketh the profit of his hearers. Wherefore I purpose not to adjoin unto this our work any Chapter at all touching allegorycall sermons. These things that we should in this manner somewhat more prolixly than we thought for prosecute and discourse, we were by the temerity (that we speak nothing more bitterly) of some men's judgement, vehemently compelled. That sometime the whole reading of the sacred Scripture is briefly run over, to the intent some one common place may afterward more at large be declared. Cap. VI WE find commonly in the sacred Sarmons of the holy fathers had unto the people, the whole reading of scripture (even so much as had been recited) to be discoursed with a compendious paraphrase, A reading of the holy scripture how it is used of the holy fathers to be declared to the people. or some other like apt form of enarration, and that part which remaineth whole and principal to be consumed in the explication of one common place. And that cometh to pass, not only when an historical narration, but also when a treatise of doctrine taken out of the holy scriptures, is in hand. Examples almost infinite are extant in john Chrisostom especially in his expositions upon the sacred books, as Genesis, the Gospel of Matthew & john, and the epistles of S. Paul, For in his homily 3. upon Genesis whilst his intent is briefly to reprove the Gentiles, which supposed that all things created were governed by chance & fortune, he handleth a common place at large, as touching the reducinge of those that err into the right way: whence lastly he falleth to the commendation of alms. Again in his homiles. 7. & 8. he entreateth of reclayminge the Gentiles from their error, albeit in the later some things are added as concerning fasting. In his 4. homily, after the parts of scripture before read declared, he toucheth the right use & manner of fasting, and the restraint of wicked lusts. A good part of his 26. homily is spent in stirring up the hearers to tender thanks unto God for his benefits received. Homily 27. he reasoneth all large touching the remitting of wrongs, and that not coveting of reu●gment. In the greater part of his homily 30. he entreateth of fasting and prayer. Upon the Gospel of Math. homily 4. Chrisostom declareth in many words what manner of people that people of god is that should be delivered from their sins 〈◊〉 Christ, & withal admonisheth every man to study ●o show himself faithful, & to be one of the number of God's people. We might, out of the gospel of Math. which conceiveth historical narrations, & out of Paul's epistles, in which is plainly exhibited the handling of manifold doctrine, produce and bring forth no few example 〈◊〉 seeing every man sufficiently perceiveth unto what end our discourse tendeth, no man will think it needful. Only therefore here we will admonish: how it cometh to pass two manner of ways, A common place is two manner of ways declared at large. that a common place after the scriptures expounded may be declared at large. I Sometime occasion is taken of those things, that in the in self text of the scriptures read are spoken or touched. In the homily upon Gene. 26. to speak of thanks to be given unto God after his benefits received, he is moved by the example of the gratitude which he saw in Noe. Homily 4. upon Matthew, is in good time prosecuted the long discourse touching the people of God, forasmuch as the angel had said, that Christ should save his people from their sins. Homily 67. upon Mathewe, it is reported in the text, that the disciples put their clotheses upon the beast, whereon their Lord should be carried: hereupon therefore taketh Chrysostom occasion to speak at large of clothing and relieving every way the poor. two Again sometimes a common place is handled in the second part of the Sermon, not for that in the Scripture read before there happeneth any mention thereof, but because the order of time, and the state of the Church do greatly require it. Wherefore when Chrysostom in the time of a public fast took in hand the interpretation of the book of Genesis, he divers times with very good cause breaketh forth into a common place of fasting. So in an other place also in the chief and greatest part of his Oration, he reproveth certain vices, or doth some other thing not unlike. But howsoever it shall seem good to deal, it behoveth wise deliberation to be had at all times, as touching the choice of the places that are in this sort to be handled. For other things serve for other times, places, & persons, which also is a thing commonly known. How and after what sort one place of Scripture, or some certain sentence aught conveniently to be handled. Cap. VII. NOt always an entire book, not always a part of a book is offered to be declared, but oft times it behoveth the Sermon to be framed to the people, of one only sentence, or of one place of Scripture, and the same also not very largely stretching. But that the same order of gathering divers common places should here be usurped, which we have showed to be profitable in the premises, it can by no means be. What then, will some man say, remaineth to be done? In what manner and method shall one place or one certain sentence be fruitfully declared? We (so far forth as we may) will set forth a most sit and absolute form, which, except any shall devise a better, it shall be expedient for him to follow, and as well for brevities sake, as also that it may become the more clear and evident, we will comprehend the same in certain observations. I Before all things it is convenient very carefully to consider and to declare unto the people, upon what occasion, or to what end, the author of the sacred book out of which the place or sentence is taken, spoke and pronounced those words. And that for this cause, that whilst we declare of what matter we will speak, and what our purpose is, we may credibly avouch that we will in no wise abuse an other man's saying, neither transfer it unto other purposes than is meet, but usurp it altogeher in the same, or at least in the like cause, for which the author himself did so speak. After this manner we may see Peter Act. 2. intending to interpret certain words taken out of the Psalm. 16. as touching Christ rising again from death, prudently to add some things of David and of his meaning and judgement in those words. And truly it standeth us very much upon, to deal faithfully and uprightly in this behalf. For it is a grievous offence, yea and the holy Ghost is moved with unspeakable reproach, in case a man doth force or wrest any sentence out of the scriptures to any other end or purpose than becometh him. He that shall be found to have done this but once, doth quickly lose all his authority with the hearers, and afterward, yea even then when he allegeth the Scriptures aright, he shall hardly be credited. To apply aptly and properly the Scriptures to present business and affairs, is the principal virtue that belongeth to a preacher. II Where it is now discovered, of what matter we mind to entreat, and declared, that the sentence taken out of the holy scripture accordeth to our purpose, the next point is, that we diligently consider, whether that very sentence, as it standeth in the sacred writer, doth minister any proofs at all, of causes, circumstances, signs, or descriptions, agreeable to the business of which entreaty is made. As many as are found to be such; shall worthily before any other be brought forth, and as those that be of great weight and importance, forasmuch as they answer to the mind and method of the author, from which it is not lawful unadvisedly to departed, and do in all points agree with our matters, shall studiously be digested, adorned, and inculked. Neither is it a hard matter, to draw forth such kind of proofs or arguments, partly out of the things that lie hid and are included in the sentence itself, and partly out of those things that either go before or follow after the same. Of this kind I would affirm it to be that Peter Act. 2. in that Sermon whereof mention is made before, to the intent he might show the he rightly usurpeth the saying of David, reduceth into memory, how David in that he was a prophet, knew before hand that Christ after the flesh should take his beginning out of his posterity, and therefore also by the inspiration of the holy Ghost prophesied before of Christ's rising again. And whosoever is but meanly exercised in the holy scriptures, may easily perceive, that in the same Psalm, as of the death and great dejection of Christ, so also certain things are jointly spoken of his resurrection. It is not much unlike, that the Apostle Galat. 3 speaking of the Gentiles that should be blessed in the seed of Abraham, affirmeth those that are of faith, to be the sons of Abraham, and how it was long before told unto Abraham, that it would please God to justify the Gentiles by faith, again where he addeth, that the inheritance was given unto Abraham by promise. III Moreover it is very profitable to make as it were a certain resolution of the whole sacred sentence, and to examine in a just balance every words therein, and diligently to ensearche the signification, force and use of them. And that, to thint●nt out of every of them may be gathered certain arguments or proofs, agreeable to the state of th'appointed Sermon, and may afterward be opportunely applied to teach and instruct the hearers. Of which craft and diligence (I mean in drawing forth of proofs out of every word well nigh of any one sentence) we have the holy Scripture itself, as a most expert masters and most faithful teacher. Which thing we will strait ways make plain and evident. III After the words wisely weighed and considered, it is requisite, that we proceed with like industry, to a more exact contemplation of the matters themselves, or affairs, which in every sentence are signified. For it is not very likely, that there should any where happen things of themselves so barren, that a man may not out of them (if at lest he be not altogether endued with a blunt and blockish wit) devise and excogitate some profess profitable to teach. He that hath once throughly sifted and examined the things, whereof he entreath, may easily find the means, to make his oration become both fruitful, plenteous, and delectable. We see in this behalf the Apostle Paul, after arguments drawn out of every word of one peculiar sentence, to heap up still a plentiful matter of other proofs, and the same flowing out of the nature of the things themselves. The examples which we will a little after touch, shall plainly testify this thing to he true. V Last of all, to him that feareth and suspecteth that he shall want sufficient matter of speaking, we give this advice namely that he put before his eyes, the places of invention, which he knoweth to be attributed unto that kind of Sermons, to which the sentence of the sacred author appertaineth. For every kind of sermon, (as is afore said) hath certain proper and peculiar places of invention, the order whereof being attentively considered, we are eftsoons admonished of many things, which may aptly be spoken of each kind of business taken in hand. Therefore him that shall speak of a sentence or state of the kind didascalic, we remit to the places of invention as well divine as other not divine, that he may so long exercise himself in them, as that he may procure for his true meet and sufficient furniture thereby. Of which thing we then also made mention, when as we heaped together some things as touching the places of the kind didascalic, in the second Chapter of this present book. But to come to examples, where a full furnished explanation of one place or sentence is to be seen, we have none u●ore famous in the whole body of the holy Scriptures, then in the Epistles and Thapostle Paul. Which albeit they be rather written in a scholastical, then in a popular kind of speaking, yet do they import unto us no small help to the due framing of Sermons to the people. The first example very notable thou shalt find in the fourth Chapter of the Epistle to the Romans, I Example. where this short sentence or place out of Genesis 15. Abraham believed god, and it was imputed unto him for righteousness, is with wonderful prudence and dexterity, expounded at large. The words truly are very few, if thou respectest the number, but if thou lookest into the sense, thou shalt perceive in them to be most strongly proved, that men are justified by faith, and that great plenty of arguments are engendered therein. The state of the whole disputation, State. the Apostle had prefixed before in the 3. Chapter, saying: We suppose that a man is justified by faith without the works of the law. To the confirmation therefore of this state, 1. Argument he judgeth the noble example of the justification of Abraham to be most fit and convenient, to the intent he might gather by order of reasoning, that all other men also are in like manner justified by faith. Which his purpose he himself doth not obscurly declare, when a little after he saith, that it is not so written for him only, that it was imputed unto him for righteousness, but also for us, to whom it shallbe imputed if we, believe in him that raised up our Lord jesus from the dead etc. Howbeit not contented to have showed in this wise that the said sentence agreeth wondrously well to his enterprised business, he divideth it into parts, and out of every part draweth forth new arguments. Wherefore forasmuch as in that sentence wherein it is said, that Abraham believed and in believing was justified, by and by out of the word believe is this argument subtly contrived If Abraham be justified, for that he believed, it followeth of necessity the he was not justified by works. Ephes. 2. In as much as faith and works are after a sort repugaunte the one to the other. Now the Apostle rendereth this argument thus: If Abraham were justified by works, he hath wherein to glory, but not with god. For what saith the scripture? Abraham believed God, and it was conuted unto him for righteousness. From hence the Apostle, bendeth the earnest contemplation of his mind to the signification of the word, II Impute: out of which he produceth the second proof to this effect. To him also that worketh not, but believeth in God that justifieth, his faith is by grace counted for righteousness. But it should not be said, to be counted by grace for righteousness, if he had deserved it by works: for than it should rather be called wages or debt. justification therefore cometh not by works, but freely & by grace. Like as in the former argument consideration is had of the antithetons, to work and believe: so here wages or debt is set against imputation. Thirdly the Apostle exactly noteth the form of speaking, III To count or impute for righteousness. For it cometh to his remembrance how in the Psal. 31. that man is called blessed, holy, and righteous, to whom the lord impueth not sin: Wherefore he determineth that to impute unto righteousness, is even all one with not to impute sins. For to remit or not to impute sins, is as much as freely to pardon them, or to judge one eightuous without desert. justification therefore cometh by grace, and not by works. And this is it that the apostle so studiously saith: That God imputeth unto man righteousness without works. Wherefore out of every word we see notable reasons to be drawn. Howbeit the apostle proceedeth yet further, and as we admonished in the 2. observation, he diligently inquireth what time faith was imputed unto Abraham for righteousness. Now he findeth that thing to be done about fourteen years before Circumcision. four Of this circumstance therefore of time, he gathereth in the fourth place well near after this manner: If Abraham had been justified by works, then chiefly by circumcision. But by this he was not justified, forasmuch as righteousness was imputed unto him long time before he was circumcised. Therefore in no wise cometh righteousness by works. The words of the Apostle as they stand in the text are plain. Furthermore Thapostle interlaceth forth with the fift argument, V taken of the use and signification of circumcision. Abraham received the sign of circumcision as a seal of the righteousness of the saith which he had, when he was unsircumcised. Which we may take even as if he had said: Circumcision is not therefore received, to the intent any man should be justified thereby, but that it might be a seal of the assurance of righteousness now before received by faith. For a man must always first believe and confess his faith, or ever he can rightly use any sacrament instituted of god: and unless a man already endued with faith do receive the sacraments, there is no cause why he should hope that they will become wholesome unto him. There is no man that knoweth not the sacraments to be signs of the covenant made before with God, and that they are added as seals of our reconciliation with God, like as after the bargainers are agreed betwixt themselves writings and seals are accustomed to be made. The sixth argument followeth of that, the we showed to be digested in the fourth place. VI Seeing now it appeareth that faith was imputed unto Abraham for righteousness before he was circumcised, & whilst he was yet uncircumcised it is a plain case, that the Gentiles also which are not as yet circumcised, neither dare challenge to themselves any good work, may be justified by faith: and generally that unto all men, whether they be circumcised or uncircumcised, righteousness shallbe imputed, so that by the example of Abraham (which is indifferently the common parent and prince of all believers as well of the circumcised, as having uncircumcision) they repose their faith and confidence in God. He received, saith he, he scale of the righteousness of the faith which he had, when he was uncircumcised, that he should be the father of all them that believe, not being circumcised, that righteousness might be imputed to them also. And the father of circumcision, not unto them only which are of the circumcision, but unto them also that walk in the steps of the faith of our father Abraham (which he had) when he was uncircumcised. Moreover in the seventh argument he declareth that righteousness before god happeneth by faith, forasmuch as it can not be that righteousness should be received by the Law. Of which thing he rendereth also in the causes. For where the law is, there immediately followeth transgression: for such is our imbecility and weakness that we can never exactly fulfil the law. Rom. 8. And where transgression is, what, I beseech you, is to be looked for but the wrath of god? By the law therefore or by works we can by no means attain unto righteousness. But to the intent he might the more easily persuade the same thing, VIII. he inserteth two inconveniences, which, if righteousness were not to be looked for but by the law, should of necessity follow. If righteousness or the inheritance of spiritual benefits should then only be received, when the law were of us thoroughly fulfilled, our faith no doubt should be voided, & the promise of god of none effect. But that it is a very absurd matter in case any should avouch it thus to be, every man perceiveth. For GOD undoubtedly performeth that which he promiseth: as he that never ceaseth to be true and just of his word. And where as is the certain, firm, & infallible promise of God, there our faith aught in no wise to waver or doubt. Let these things therefore he taken in stead of the eight argument. But now again the Apostle stayeth somewhat at this, IX. that the holy scripture testifieth that the promises belong not only unto Abraham but also unto an his seed. In which consideration being occupied he remembreth that in the old Testament the Gentiles also are contained in the seed of Abraham. For it was said unto Abraham Gen. 17. I have appointed thee to be the father of many nations. Wherefore hereupon also he produceth an other argument, which is framed in this sort: The promised spiritual benefits shall redound also to the seed of Abraham. But the Gentiles are known to be the seed of Abraham. Ergo, the promised benefits shall come in like manner to the Gentiles, though destitute of the law and void of good works. Be this therefore the ninth argument taken of the proper signification of the word Gentiles or Nations, and it belongeth to the places of invention of which mention was made in the fift observation. X The tenth argument is added to derived of the nature of the things themselves, which kind of proofs we showed to be meet and requisite in the fourth observation. Abraham, saith he, above hope, believed under hope, that he should be the father of many nations: Genes. 15 according to that which was spoken to him: So shall thy seed be. And he not weak in the faith, considered not his own body, etc. The apostle in deed describeth the nature & force of the faith, which is imputed for righteousness, and showeth that it was very excellent in Abraham, and far greater than any man could believe. He saith the true and perfect faith, doth assuredly & undoubtedly lay hold upon those things, that exceed man's reason, & the by no means are judged to be hoped for, & besides, that it neglecteth, despiseth, & utterly removeth all things that are thought to be a let or hindrance unto it. For it always leaneth upon God, to when nothing is impossible to be done. Such and so great a faith therefore seeing it shined forth in Abraham, it pleased god with merciful eyes to behold it before all other works, & to impute it for righteousness. XI Last of all, the holy Apostle going about to bring his explanation to all end, avoucheth that the same mean or way, that Abraham was justified by, aught also to be applied unto us: for therefore were those things written of Abraham, to the end we might know, that we in like manner by the example of Abraham should without works be justified by faith. And thus much touching the interpretation of one short sentence. The second example being no less notable than the first is extant Galat. 3. II Example where every word of the most known promise made unto Abraham Gene. 22. In thee all nations shall be blessed, is so expounded and declared, that it likewise teacheth that men are justified before God, not by the works of the law, but by faith. III Example. sBut yet far away surmounteth the third example which occurreth Heb. 5. &. 7. where every member of the fourth verse of the Psalm. 110: The Lord hath sworn and will not repent, thou art a priest for ever after the order of Melchisedec, is with such great art, industry, & grace opened and explained, that I need not doubt to affirm, that no man's wit without the special direction of the holy ghost is able to imitate the like. For truly the apostle with many & divers proofs taken out of the one testimony of scripture, plainly teacheth in the same chapter, & in the three following: first that Christ is the true priest after the order of Melchisedec, and the the said prophesy of the Psal. 110. doth most chiefly agree unto him: secondly, that the priesthood of Christ is far more excellent than the priesthood of the law, which was after the order of Aaron, or levitical: thirdly, that by the priesthood of Christ appointed & established through the patefaction of the Gospel, the priesthood of Aaron is abolished: fourthly, that by the priesthood of Christ once constituted and confirmed, the old ceremonies and sacrifices, yea and the law itself take an end. What man would have thought, that out of one verse or clause might have been drawn, matter of so many weighty points of Christian doctrine, and so divers and s●ndry proofs for every point? But thus it is, to whom the holy ghost becometh a schoolmaster, unto those all things are easy, plain, penetrable, and ready. The thing itself speaketh, that all that are placed in the Ecclesiastical ministry, are not so far for the instructed of the holy ghost, that they may be counted equal with the Apostles or other pillars of the Church: wherefore it is very requisite that the study & diligence of imitation should appear and shine forth in them, and when they perceive themselves not able to attain the virtue and majesty of the apostolic phrase of speaking, then let them diligently next after the Apostles follow the steps of the holy fathers, which we know with great laud and fruit in the kind didascalic to have explained sentences or single places of scripture in the Church. Chrisostom in his first Tome learnedly expoundeth in a just homily those words of Gene. 3. four Example out of the 1. tome of Chrysostom. I will put enmity betwixt thee and the woman, between thy seed, and her seed, etc. There is also an homily as touching these words of the Psalm 9 I will declare all thy wondrous works. Another of the words out of the Psalm. 25. Lead me in thy truth, and teach me. Again of the words out of the Psalm. 27. The Lord is my light and my salvation: whom then shall I fear? Moreover of these words out of the Psal. 85. Be not angry with us O Lord for ever. Item out of the Psalm. 122. Peace be within thy walls, and plenteousness within thy palaces. In the second tome is read an homily concerning those words of Math. 25: That which ye have done to one of these little ones, ye have done unto me. In the third tome are expounded in entire Sermons these places: out of john 4. The true worshippers shall worship the father in spirit and truth. Out of john 15. Ye are my friends, if ye do whatsoever I command you: which sentence he explaineth in two homilies. Out of the i Cor. xi. There must be heresies, that the approved might be known. Out of other writers other examples may be had. Howbeit whensoever the members of a sentence or any place, be in that order which is spoken off, expounded and declared, it is the part truly of a wise interpreter to consider, what special points been expedient out of them, according to the state of the church and the public utility or necessity, either largely or compendiously to be handled. This thing is also to be understood, that those, to whom it appertaineth to preach of present business & affairs offered by occasion, do sometimes excerpt some sentence or place out of the scripture, and apply it to their purpose, sometimes again use no place of scripture at all in the beginning. What time therefore they prefix to their Sermon any place of Scripture, they shall very aptly have recourse unto that form of interpreting, which in this present Chapter we have endeavoured to show and commend unto all men. ¶ A simple Theme how it aught to be discussed in the kind didascalic. Cap. VIII. Often times in this didascalik kind in which we are yet busy, having one while no reading or sentence, of the holy scriptures going before, an other while again after the somewhat hath been declared out of the scriptures, it behoveth us to handle simple themes, and to entreat sometime more largely, sometime more briefly, of faith, love, hope, the law, sin, death, of the Gospel, and such like. Luke reporteth Act. 24. that Saint Paul disputed before the precedent Felix, as touching justice and temperance, & of the judgement to come. Which disputations would god we might have had, they would have been, no doubt, greatly for our commodyty. Nevertheless we will assay, to exhibit a certain order of examining those themes, profitable and easy to be known to all men. It must be called to remembrance, that there were two forms or orders of places of invention once attributed of us unto this kind, in the former whereof we rehearsed the divine places, of us afterward termed somewhere general, that is to say, doctrine, redargution, institution, correction, and consolation: in the latter we disposed partly the places which commonly after the received manner they call logical, and reduce them to certain questions, partly other also taken out of Divinity itself. Now therefore let us see, how by the direction and aid of those places, a single theme may and aught to be expounded with the fruit of the hearers. But to the intent all this devise may become the more clear, and every man the sooner perceive it, we will comprise in certain observations, Observations whatsoever conduceth thereunto. I It seemeth good by all means, that he that will declare a simple theme, do prescribe to himself (following the example of the Logicians) a certain order of questions, and exactly search: First, What it is of which the sacred Sermon is appointed: secondly, what parts, or how many forms be thereof: thirdly, what the causes be: fourthly, what the duties or effects: fifthly what things be of alliance thereunto: sixtly and lastly, what contraries it hath. Neither shall any man think this order to be despised seeing it is very much profitable, as well for the teacher as also for the learners, to have a certain method retained and kept. But me thinketh I here some man objecting unto me: that this form of entreating which I speak off, is more frequented of Aristotle and of his followers the Logicians, then of the Divines. And that very seldom or never among the prophets or holy fathers are to be found any sermons simply declared in this method. Verily I will say that which is truth. To the enserching and drawing forth of the nature of every thing out of darkness, as many (certes) as are wisely occupied in the office of preaching, so often as they will entreat of simple themes, do set before them, as a rule, this order of questions. But yet this difference is to be marked between a Logician or philosopher, and a divine preacher. The Logician truly by his own proper right, as he the undertaketh and promiseth that he will utter & bring forth whatsoever may probably be said of every argument that is offered, & imagineth the he hath disciples desirous to be come philosophers, very curiously and subtlety pursueth the course of all the said questions. But the Divine, and specially the Preacher, which professeth himself to be the teacher of the whole multitude, and in it of a great number of unlearned, suffereth not his oration to be enclosed in so narrow straights, but as one ranging in a champion field, chooseth those questions only to be explained, which he supposeth to be most congruent to the understanding of his hearers, and also most fit for the place and time. Wherefore albeit be premeditating at home in his study what things are expedient to be propounded in the Church, have those questions before his eyes as the moderators of his thoughts, yet after that he hath some while debated the matter, he sticketh fast in the investigation only of one or two or else of three questions at the most. Hereupon therefore grew the custom, whereby for the most part the pastors of churches do in the first place learnedly discover, what the thing is of which they purpose to entreat. Where if they be persuaded that the thing is known already to the hearers, then with good cause pretermit they that question. From thence they proceed to an other question, which they deem to be most convenient for the place time and persons, and do allege somewhat peradventure of the third question, which is as touching the causes. This being accomplished, they pass to that which is the fourth in number, namely, concerning the duties or effects. And in this wise with the explication of two or haply of three questions they make accounted to satisfy their hearers. Sometimes, and that not seldom, there happen things, which in no case do admit all the said questions in Divinity. As for example, there is offered a thing that can be divided into no parts or forms: Why then should there be a question prefixed of divers parts or forms? In like manner when there can be given no contraries of a thing, doubtless it were very ridiculous, to assign a question to be discussed of contraries. To be short, there may happen also such a theme, as may easily be conveyed through all the orders of questions, yet notwithstanding the godly Preacher, forasmuch as he enjoyeth (as I said) free liberty, and delighteth in mature deliberation and in sage advice taking, among many chooseth not above two or three questions to be declared in the sacred assembly. The Logician and Philosopher do gladly try what they are able to do, and do take pleasure in vaunting of their wit: but the Preacher for his part, weigheth and considereth what is most expedient to be done, according to the place and time, for the godly instruction and information of good men. Where finally if it be greatly for the behoof of the Church to have many questions expounded, yet shall it be the part of a wise teacher to reserve some till an other time. two After thou hast disposed and set in order the questions which thou judgest will serve thy turn, thou must have recourse to the places of the second form, those inespecially, which the divines receive out of the school of the Logicians to be used: and according to their direction, thou shalt excogitate whatsoever may conveniently be said of the purposed theme. But in such sort shall these things be gathered together, that, so far forth as may be, each thing may be drawn out of the fountains of the scriptures, or at the lest confirmed by the testimonies of the same. And albeit there occur no where in the sacred Books common places explained in that order, which the questions and places to them attributed do prescribe, yet may it truly be affirmed that some divine common places are to be found, of which so many and divers things here and there scattered in the Canonical Scriptures are put in writing, that if the same were bound together (as ye would say) in one bundle and brought forth, undoubtedly we should see those places handled in a just method. For here certes is found that out of which may be framed a definition, there that conduceth to the furnishing of a division or partition, else where are distinguished certain causes, there is again where are showed duties and effects, in some place occurreth that which is to be counted for a contrary, finally there can scarcely any thing be required necessary to the opening of the nature of a common place, which a painful man and one exercised in the holy Scriptures may not draw out of them. And by this means it is brought to pass, that those things which are put in order and alleged as touching a common place, all men may perceive to be derived out of the Scriptures, and for that cause to be of great weight and importance. III Moreover the places which in the second form we called divine or Theological, are in like manner to be considered. For even these also do minister unto the mind very high and excellent things: Neither truly can it be chosen, but that he that hath been some deal enured in the reading of the holy scriptures, shall receive of them great help and furtherance to apt teaching. And whatsoever things are devised and invented by the direction of these places, aught to be referred unto those questions, which we determined in the beginning to go thorough with, and (with ripe judgement) to be placed in their order. four Furthermore he shall in no case think himself to have sufficiently done his duty, that according to the places rehearsed in the second form, hath found out those things, which after the order and nature of the questions may be said, except also he endeavour further to illustrate the same things being found out with divers respects, as namely by producing certain grounds or testimonies, certain examples, similitudes, and other of the same kind, and that (so much as in him lieth) taken out of the holy scriptures, or else out of the commentaries of the most famous writers. For truly each man perceiveth that the proofs gathered together in such brevity and straightenes as is used of the Logicians, do make the treatise to become bore & slender, and to breath forth only the ecliptic kind of speaking of the Scoles: but if there be added further some certain lights and ornaments of things, together with a certain cleanness (at the least way) of speech, then will the honour seemly for the Church, and congruent to the minds and ears of the frequent auditory, appear. For it is not meet that the teacher of the multitude, should stand altogether upon simple and bore invention, but he at his liberty breaketh through and interrupteth the order prescribed of the Lorgicians, according in deed as it is expedient, yea and where all things are most chiefly instituted by art, there he studiously hideth and dissembleth art. And we may see every where in the sacred Scriptures the wonderful liberty that is used in ordering the propositions of argumentations, reasons, confirmations of reasons, exornations, complexions, and how holy men bestow great labour and diligence in this behalf, namely the their indifferent oration should not abhor from the popular custom of reasoning. V Last of all this diligence is also required, that the manifold spiritual use, of those things which are duly collected to the explication of any question, be added with out delay. For as many arguments as are handled for the explaining of any question, it is very meet to be declared, and it is greatly for the behoof of the godly to know, what fruit they may reap out of them. For certes (which maketh marvelously to the praise an dignity of the holy Scriptures) there is nothing occurrent in them neither do we attempt to discuss any thing out of them, in which is not laid up some notable doctrine very profitable to the confirmation of our faith, hope, charity, to the stirring up of our minds, that we may acknowledge the good will of God toward us, that we may give him thanks for his incomparable benefits, that we may be made prompt and cheerful to tender unto every man the duties of love, also that we may privately lead an holy and blameless life, that we may timely and moderately correct those that err either in Doctrine or manners, and finally that we may obtain comfort and redress in public or private calamities. And this order of opening the use of those things, which shall be explained in the kind didascalic as touching any common place, we may find every where in the Sermons of the prophets, Christ, and Thapostles, yea and in the Epistles themselves: Where truly unless the lawful use be kept, and all things transfered to the proof of piety, and amendment of life, the knowledge doubtless of most excellent things remaineth very barren and unfruitful. Of this kind it is, that in the Epistle to the Romans the beginning of the fift Chapter, is discovered the spiritual use of the doctrine touching the justification of man by faith, whilst many notable effects are repeated, which accompany justification by faith, and do wonderfully extol the dignity of Faith: that also in the sixth Chapter, after he had spoken of Baptism and the effects thereof, he annexeth a grave exhortation, that they should reckon themselves dead unto sin, but living unto GOD, to the intent they might diligently foresee that sin should reign no more in them, neither that they should give their members (as weapons of unrighteousness) to sin etc. Again the eight Chapter to to the Romans containeth the use of the whole disputation afore going touching man's justification by Faith without works. In like manner to the Romans Cap. 11. is put forth to be seen the use of the discourse concerning the rejection of the jews and vocation of the Gentiles. Wherefore that, one while at every argument or reason, an other while next after the tractation of any question or entire place accomplished and ended, those things aught to be added which may declare the use thereof, I supposse it may by these things appear: Howbeit whosoever shall have always in a readiness the divine places of Invention of the first form or order, he shall be able profitably to perform somewhat in this behalf. But we will in a brief example endeavour to demonstrate, how greatly it availeth to follow the advice given in these five observations. Let a single theme therefore be taken in hand, to wit Sin, & as touching it let us examine only two questions, namely, what it is: and then, How manifold it is, or how diverse the forms thereof be. To him that considereth somewhat of the first question and of the places subjecteth thereunto, A declaration of sin, by the question, what it is. these things come to memory: we perceive that a man doth sin, so often as he trangresseth the law of god. Truly therefore it is said of john in his first Epistle Cap. 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sin is the transgression of the law. From him dissenteth not the Apostle Paul Rom. 4. saying: Where no law is, there is no transgression. And Rom. 5. Sin is not imputed, while there is no law. Again in the same Chapter: The law entered thereupon that the offence should abound. Being therefore moved with these most weighty testimonies, we shall not unexpartely conclude with Augustine in his book 2. Cap. 4. touching the consent of the Evangelists, that sin is the transgression of the law. Now here upon we gather that man is utterly like to a most miserable and vile servant, and of what state or condition soever he be in the world, yet the he is not at his own choice or liberty, but brought perforce into the power of an other. For he is the servant of the most mighty Lord, namely God, which also created him: yea and in this life still preserveth him, & by his son given for his ransom, redeemeth him, & besides all this hath power finally to determine of him what he william. This Lord after his pleasure and wisdom prescribeth a law, to which if man will obey, he shall receive incomparable rewards: if not, he shall sustain bitter pains both in this life and also after this life Which thing if we would somewhat more deeply consider, all our pride should forthwith of necessity be quailed & beaten down. Why therefore do we not without delay acknowledge our estate, & laying a side all haughtiness & pride, submit ourselves unto our Lord and master, being for nothing more careful, then that we may obey his commandments, and please him all our life long? But yet is it not for all this, thoroughly known what sin is. To the intent therefore we may more narrowly search the nature of sin, it is requisite that we look upon the law itself, by the transgression whereof sin is committed. For so counseleth the Apostle, where as Rom. 3. he saith: By the law cometh the knowledge of sin. Again Rome 7. I knew not sin but by the law. For I had not known concupiscence, except the law had said: Thou shalt not lust. Let us weigh therefore what the law requireth of us, what it commandeth, & what it forbiddeth, so shall the nature of sin more clearly appear unto us. Certes the law forbiddeth partiality in words. Thou shalt not bear, saith it, false witness. It prohibiteth likewise unjust doings. Thou shalt not kill, saith it, Thou shalt not steal, etc. Moreover it commandeth as well honest words as deeds, where it joineth the parents to be honoured, forasmuch as it is plain, that the duties of honour, aught to be performed, not only in words, but also in deeds. I proceed further, and find that in the first precept of the former table it is commanded, that we should worship God with all our heart, with all our mind, and with all our strength and again that in the last precept of the second table it is forbidden, that we should not lust. By these things now it is manifest, that by the law of God are condemned wicked words and deeds, all sinful lusts & affections, & perverse cogitations and thoughts hidden in the very entrails of the heart. I will conclude therefore that sin is every lust, thought, will, study, word and deed dissenting from the law of God. And doubtless as touching deeds unjustly committed, there is no man but judgeth of them, jacob. 1.3. yea and those things that are wickedly & desperately done, all men do (at the lest) privily detest and abhor as well in others as also in themselves. Furthermore all men do agree, that we aught to be slow to speak, that our tongue is to be refrained, and that he finally is perfect that faileth not in his speech. Besides this, Math. 12. Christ himself affirmeth that we shall give account of every idle word that proceedeth out of our mouth. Howbeit that saying of thoughts may seem peradventure to some over hard and dure, and therefore that it needeth a mitigation. But so it is verily: he that hath to do with God, there is no place left unto him either of feigning or dissembling. Heb. 11. For all things are bore, open and uncovered in the sight of God. Man judgeth only of those things that be apparent without, wherein he is both oft times deceived, and also deceiveth: but God searcheth the very heart and reins, and bringeth to light, whatsoever lie hidden within. Therefore Genes. 6. it is said, that God saw all the thoughts of man's heart to be turned always to that which is evil. And Genes. 22. God said that he knew well enough, with what mind king Abimeleche would 'cause Sara Abraham's wife to be brought unto him. But how should any Christians doubt, whither the secrets of hearts be open unto God, when as the very Ethnics have freely confessed, that God hath reserved that office only to himself? For the Gentiles as Paul reporteth Rom. 2. are a law to themselves, and show the effect of the law written in their hearts, their conscience also bearing witness, and their thoughts accusing one an other, or excusing, in the day when god shall judge the secrets of men. And therefore truly doth the conscience prick, pierce, sting, and torment without ceasing: forasmuch as it knoweth that God not only searcheth and findeth out all secret sins and offences, but also most severely punisheth them. And verily so deep is this knowledge touching the condemnation of wicked affections imprinted in the minds of all men, that even the heathen law makers and judges doubted not to pronounce, that the will sometimes is to be esteemed as the deed itself. Which thing also the Satirical Poet in his Satire 13. noted in these verses following. These pains and penalties of sin, the only will sustains. For look in whom a secret thought, on mischief set, remains, He guilty is of thactual deed, etc. Now hitherto do these things tend, and therefore are they thus appointed, to the intent we may know how that God, like as he would have man by him created to consist of two most excellent parts, that is to say of mind and body, so also that he would perpetually keep and retain him wholly addicted to himself, and be of him devoutly worshipped in either of the said parts. But God verily is a spirit, and therefore that kind of worship chiefly pleaseth him, which proceedeth from the most noble part of us, to wit, the mind, the spirit or soul. And to the end this thing might the more conveniently be in this wise of men accomplished, it hath pleased God to impart his spirit also to the faithful, by the which their spirit may be stirred up, governed and holpen forward to the right exhibitinge of spiritual worship. By means whereof the spirit of god also witnesseth together with the spirit of the faithful, that they are the sons of god, & by like endeavour induceth them to cry: Abba, Either. Moreover by this means the mind, the heart, the soul, the spirit, the affections, thoughts, will, study and by what name soever it may be called, whatsoever is found to be most excellent in man, do proceed further in the internal and true spiritual service of God, and in the same are exercised without intermission. Again forasmuch as the same God is the creator also of man's body, it is very meet doubtless, that this wonderful work in like manner do acknowledge, reverence and celebrated his maker. Wherefore it behoveth us also to worship God in our body. This thing is the cause, why the Apostle romans 12. beseecheth all the believers, that they would make their bodies a quick sacrifice, holy, and acceptable unto God, their reasonable service. And Rom. 6. he exhorteth them in this manner: As you have given your members servants to uncleanness and iniquity, from one iniquity to an other: Even so now give your members servants unto righteousness, to holiness. Which things forasmuch as they are so, consider, O man, and apply thyself unto this, that thou mayst with all thine endeavour consecrated thyself wholly unto god, serve him with all thine heart, with all thy soul, and with all thy strength, yea and with all thy body also. Keep thy hands and beware, lest thou commit any wicked act with them: Refrain thy tongue, neither let any reproach, filthy speaking, leasing, scurrility, or evil language proceed out of thy mouth: last of all study also to bridle thy corrupt affections and cogitations. Take heed thou be not brought into that belief, that thou mayst follow thy fancy as touching thoughts, for that they are not seen, neither can any man reprove thee for them: Inasmuch as out of them all manner of offences, whither they be committed with the tongue or any other members, do take (as Christ witnesseth Mark. 7.) their beginning. But when thou feelest thyself over weak and almost destitute of strength, know that it is thy part & duty, to call continually upon god thy heavenly father and with inward groninge & tears to pray unto him, that he would created a pure heart within thee, that he would turn away thine eyes, lest they behold vanity, that he would apply thy tongue to speak that which is good and godly, Psal. 5.119. etc. that he would direct thy hands to the doing of laudable actions and such as are acceptable unto him, that he would keep thee wholly both in mind and body harmless and innocent, and that he would always further thee to the exercising of the duties of godliness and piety. For undoubtedly except God of his mercy do provide that thou be not tempted, or if temptation come, that thou be speedily delivered from it, thou canst in ●o wise be free from sin. But thus far touching the question what the thing is, I fear lest over much. For in case we should seem to proséede in this order, our discourse would grow to be over tedious. It is requisite therefore that we use henceforward brevity, A division of sin by the question, how manifold the thing is. Psal. 51. Rom. 5. ● Ephes. 2. and note only certain points of things briefly as touching the second question. The sin in which we are borne is by the fall of our first parents derived into all their posterity, whereof so great is the force, that we can never be inclined to that which is good, nor obey the law of God: wherefore we are found guilty also through our own offence. There is a sin the every man, when he is now come to perfect reason & understanding, committeth of his own will, by transgressing the law of god either in thought, word, or deed. That sin they call original, this actual: of which chiefly we have hitherto entreated. Moreover the holy scripture commemorateth, sins of omission & ignorance, as namely when one is found to be guilty, Levit. 5. Psal. 25 for that he hath not performed those things which he aught, or in such order as he aught to have done: again when he sinneth, where he lest thought, yea supposed also the he had done well, 1. Tim. 1. after which sort S. Paul confesseth in more places than one, the he had grievously offended. Furthermore some sins are called strange or extraordinary, 1. Tim. 5 Rom. 1 as when a man cometh into danger, & sustaineth blame for an other man's offence. Math. 18. Rom. 14.15 ●. Cor. 8 And what will ye say to that sin? where Christ pronounceth him worthy of most grievous punishment, which shall minister to an other an offence, & occasion of falling? But how hard a thing is it to know, whether the brethren the are present be weak & soon offended, or whether they be strong & thoroughly instructed. Again further, Math. 12. Luke. 12 the sin committed against the holy ghost is said never to be forgiven. Now among so many & sundry sorts of sins john teacheth 1. Epist. cap. v. the there is one kind of sin unto death, & an other not unto death. But what shall need many words? We are compelled to ●btles to say with the prophet: Psalm. 19 Our errors or sins who may comprehend? So great therefore is the variety in sins that it enforceth us to confess, the law of god to be most largely spread abroad, neither that we can so easily attain the sense and effect thereof, as a great number do suppose. For what soever things are any where discoursed or rehearsed in the sacred scriptures as touching good or evil deeds, those things aught with very good right to be taken of us for a commentary and interpretation of the same law. Moreover it behoveth us here to consider the severity of God's judgement, when as wretched man is so many ways every where beset with perils, and for the causes that he lest supposeth, found guilty of sin. For by this means the whole world is endangered to God, and God concludeth all men under unbelief: which nevertheless we may not so interpret to be done, that he should destroy all men, and damn them for ever, but rather that he should have compassion upon all men, Roma. iii xi and by that means set forth and make known his goodness every where. Howbeit these things do admonish all the sort of us, that we should be sober, vigilant, ware, circumspect and that we should studiously avoid not only open and manifest, but also privy and secret sins, yea all occasion of sin, and even suspicion also. We are lilke unto Pilgrims or to those that travail in a strange and unknown country by ways, in which we are every moment in danger of thieves, wild and venomous beasts, waters, down falls & such like hurtful and perilous things. The devil, the world, and our flesh do never cease to lie in await for us, they seek by a thousand wiles to draw us into their nets and snares. But we must resist & valiantly strive against them by faith, prayers, fastings, by the word of God, and other spiritual weapons, which Christ the invincible confounder of all vices and wicked spirits hath prepared, & hath vouched safe to show us how we should use them. 1. Pet. 5. Ephe. 5. Math. 4.17. etc. Thou seest what great plenty of things do offer themselves, and how large fields are opened unto him, that will proceed after this manner. Wherefore we will make an end. In as much as the other questions may be reserved till an other time, namely that touching the causes of sin, and another touching the effects, of which sort in the scriptures are handled no small number and (alas wretches that we be) in so many troubles and calamities of our times, great store may daily be observed. But forasmuch as death also is numbered among the effects of sin, we will add likewise an example (but briefly handled) as touching this. A declaration of Death by certain questions. He that will speak therefore of death, may aptly prefix two questions, out of which he shall find sufficient plenty of matters that he may declare to the commodity of his hearers. Let them therefore be these: What death is, and what the effects of death. For a description or definition of death this may be had: Death is the penalty of sin justly inflicted of god unto all men, Gene. 2 Deut. 30. Rom. 6. Rom. 5. like as all men also are sinners. It is derived of the causes, and abundantly proved by the testimonies of the scriptures: God threateneth the pain of death unto sinners. The reward of sin is death. Through one man sin entered into the world, and through sin death, and so death came upon all men, inasmuch as all we have sinned. In which place are touched the chief causes of death, man, I say, & sin, whereunto may be added out of Gene. 2. the the Serpent also or the devil is the author of death, which to the hebrews. 2. is said to hold the empire of death. Heb, 9 it is said: This is appointed to all men, that they shall once die, and after that cometh the judgement. Out of which places, divers and sundry things may be drawn, to demonstrate more amply what Death is: And by like industry may the godly be excited to true humility of mind, to the contempt of earthly things, to pass their life in the fear of God, to call upon God's mercy for the intigation of the pains which we through our sins have deserved. etc. When he shall come to the question of the effects, it shall be necessary to discern the effects of death in the Godly, from the effects of death in the ungodly, and that partly by this means: first: The godly are persuaded that death shall in no wise happen unto them to their condemnation & destruction, but rather to their health and salvation, inasmuch as the sentence of damnation now long since pronounced against us, is by the death of Christ utterly canceled and razed out. The law of the spirit of life through Christ jesus hath made me free from the law of sin and death. Rom. 3 Heb 2. 1. Pet. 3. 2. Cor. 5. Christ by his death hath abolished the power of death. Christ hath once suffered for our sins, the just for the unjust, that he might bring us to God. We know, that if our earthly mansion of this tabernacle be destroyed, we have an other building of God, a mansion not made with hands, but eternal in heaven. But as touching the vngodly●, they know, that death is appointed to them, as a most bitter pain, & do feel undoubtedly the heavy judgement of damnation: by reason whereof it cometh to pass also, that in temptations, but chiefly in their extreme conflicts they are vehemently troubled, afflicted, and do miserably faint and give over, I will not say for the most part utterly despair. For what can they else do, in whom remaineth no hope or confidence at all touching the remission of their sins? Evil shall slay the ungodly, and they that hate the righteous shall be desolate, Psal. 34 Secondly: The godly, forasmuch as they suffer continually many adversities, and so long as they live in this world, are vexed of the ungodly, do willingly long after death, and with joyful minds embrace it, as they that are not ignorant, that by it is given unto them an entrance to a happy & blessed life. Philipp. 1. I desire (saith Saint Paul) to be dissolved, and be with Christ. We mourn inwardly in ourselves for the adoption looking for the redemption of our body. Rom. 8. 2. Cor. 5. We groan in this our tabernacle, longing to be translated into that which is from heaven. And after a few words: We trust and do better like, to be far away absent from the body, and to be present with God. And 2. Pet. 1. Death is called the putting off of this tabernacle. On the other side, the ungodly, for that they enjoy here in this life wealth & prosperity, and all things happen unto them for the most part, after their hearts desire, are plucked away sore against their wills, and do take it very grievously if a man doth but once make mention of death unto them. But what followeth? When they flatter themselves most of all, and think to settle themselves here most sure, saying: O soul thou haste great abundance of wealth, enjoy it at thy pleasure: Not long after, yea the very same time, & when they least do suspect, they here it said: Thou fool, Luk. 2● this night shall they fetch thy soul from thee. And generally both of the godly and ungodly we read. 2. Thes. 1. It is a righteous thing with God, to tender unto those that persecute you, affliction, & unto you that are persecuted, peace & tranquillity with us, when our lord jesus shall be revealed from heaven. And moreover Abraham saith unto the rich man Luk. 16. Son remember, that thou in thy life time receivedst thy pleasure, and Lazarus in like manner received pain: but now is he comforted, and thou art punished. Thirdly: when death is now to be entered into, the godly are not afraid, they remain constant and invincible, they pray and call upon GOD, they desire to have their sins pardoned through Christ, they praise and extol their most merciful and heavenly father, they give him thanks, they wholly dedicated and commend all that ever they have unto him. They say with the apostle: I am fully persuaded, Rom. 8. that neither death, neither life can separate us from the love of God, which is in Christ jesus our lord. And again Rom. xiiii. whether we live, or die, we are the Lords. But the wicked & ungodly are altogether troubled, they tremble for fear, their hearts fail them, they are angry with God, they curse, they blaspheme. An example of such great diversity we may behold in the two thieves that were hanged on the cross with Christ, of whom both the actions & ends are described to be very divers, Luke 23. Math. 24. 1. Thess 4. 1. Pet. 5 Apocalip. 20.21. Fourthly: The godly being now dead, do rise again to everlasting life but to the wicked remaineth a second death to be suffered after the death of their body. This difference moreover is expressed Luk. 16 by a manifest document as touching the rich man and Lazerus. These things be of no small force and moment to admonish and warn all estates of men. The ungodly may in good time be admonished to bethink them of conversion, and amendment of life. To the avoiding of sins it will profit greatly, if they often times be mindful of death, and of those things that follow after death. The godly again may learn out of all these things, how they aught to behave themselves as well in their life as also in death itself, they may learn that death is in no wise to be feared of them, they may learn to despise the world and all things that are in the world, they may rightly prepare themselves unto death throughout their whole life, they may minister unto others that are sick and at the point of death apt consolations, they may learn how to strengthen and sustain themselves in their very last conflict with death. He that shall both by good reasons and also by apt and plain words declare and illustrate all these things, or certain other haply besides, not disagreeing from his purpose, shall be judged to have bestowed a very good and wholesome labour in speaking. But, as I said, there is left great liberty in the handling of these kind of themes, to the teachers in the church, forasmuch as it behoveth them oft times to interlace many things, that conduce to reprove them that be of a sinister judgement, to exhort, to rebuke, to comfort: by reason whereof it cometh to pass that the bounds of the Logicians be of necessity transgressed. Chrysostom oft times compareth the ministers of the word with those men, that use to furnish their tables with dainty and delicate meats, the better to entertain many guests of divers and sundry dietes. And very aptly in my opinion. For like as that feast maker is not thought to satisfy his guests, that setteth before them one only kind of meat, and that always dressed after one & the same manner, but aught rather ever & anon to altar the kinds of meat, and then 'cause them to be brought unto the board now dressed after this fashion now after that: Even so the Preacher except he use sometimes change and variety of matter in the invention and disposition of things, the hearers will soon be wearied and yrked, & even glutted (as ye would say) with a certain fullness and loathsomeness of stomach. Wherefore it may truly be said, that it is a work most hard and difficult, to prescribe rules or perpetual observations, and such as may be sufficient, to the college of Preachers. One most certain rule there is, and that can in no wise deceive us, namely, to imitate and follow with all diligence and endeavour the examples of the holy Sermons, which are extant as well in the sacred scriptures, as also which are read in all the most allowed Doctors of the Church. Albeit there is no doubt, but that the holy Ghost also the Prince and a lonely master of all true teachers, what time he is in the beginning of the sacred Sermon, with a fervent heart and perfect faith called upon, will both liberally minister and suggest, and also most wisely dispose and put in order, what things so ever are to be spoken: so far forth that the excellent preachers do often times perceive far other matters to come into their minds standing in the pulpit, than they had premeditated at 〈◊〉, and that the same matters uttered ex tempore the 〈◊〉 to a better issue, and are more greedily and fruitfully received of the hearers, than those which they had before exactly prepared and digested. howbeit examples of Sermons in which are to be seen simple themes godly and profitably handled, A heap of examples. thou mayst find in Chysostome in his fift Tome, as touching prayer, fasting, repentance, of which also he entreateth there in many sermons Of his sermons touching gods providence we have before mentioned. There be besides in men's hands certain orations of Basilius magnus concerning fasting, baptism, humility, thanks giving, ire, envy. And of Gregorius Nazianzenus, touching peace, & touching baptism. I can not, but that I must needs add by the way for the better admonishement of the reader that a simple theme is at some times in such wise declared, that the whole tractation thereof doth pass to an other kind of Sermon, then to the kind didascalic. Some one promiseth (peradventure) that he will entreat of alms, but whilst he goeth on his whole Oration is spent in exhorting and persuading, that all men would give gladly to the poor. It is certain, that this Sermon shall more justly be referred to the kind Institutive, then to the kind didascalic. Again one taketh in hand to entreat of death, but he teacheth in the mean time that it is not to be feared of the godly, the the dead are not immoderately to be lamented May not a man say the he comforteth more rather then teacheth? In like manner he the intendeth to speak of ire, or envy, and reproveth those vices as vehemently as he can, declaring that they are greatly to be abandoned of all men, there is no man (I suppose) that will not grant him to be occupied in the kind Corrective. ¶ What the way and manner is to declare a theme compound in the kind didascalic. Cap. IX. A Theme compound is then offered to be handled, when the state of the Sermon to be had is declared in many words, & even in a full proposition (as the Logicians use to speak) as when we say: Christ is very God and very man, man is justified by faith without works, they that are justified aught to be given to good works, the dead shall rise or revive again. But as often as it is required of us, that we should expound a part of an holy book, or also some certain place taken out of the holy Scripture, it is by all means very requisite, that we express the state or sum of those things, whereof we will entreat, in one theme compound. And that the like thing happeneth sometimes, when entreaty is made of an entire book of Scripture, we have already by examples brought as touching Ecclesiastes, Cantica Salomonis, and the Gospel after john, above declared. Besides when any thing falleth out by occasion to be talked off in the pulpit, it is necessary, that the same be propounded in a theme compound. Of this sort it is, if I say: Hunger or drought is patiently and quietly of us to be endured: God by his just judgement, sent the calamity that fell through hail: Of the one Theme Basilius Magnus most gravely entreateth of the other, Gregorius Nazianzenus. Now hereby it may plainly appear, that the use of those things which are to be touched in this Chapter, is of very great importance in the Church of God. In the mean time it shall be lawful briefly to absolve these things, forasmuch as very many points do accord hereunto, which are sufficiently at large discussed in the former Chapters. I Where if so be therefore thou be determined, to handle a theme compound, when a whole book is taken in hand to be declared, or a part out of any book of scripture is proposed to the multitude: there is no man that seeth not, the very text of the divine words which are recited in the sacred assembly, to minister and suggest by itself many and divers things, which may both godly and relygiousely be uttered, and through every part thereof be aptly dilated and amplified. It shall then therefore be best, to imitate & follow some one of those orders of expounding, which we have comprised in the 3.4.5.6. chapters of this present book. II But, where as no reading or lecture of holy Scripture over long shall go before, but only either a brief sentence, or a place out of some sacred book shall be taken in hand, or else no words at all be premised out of the scriptures: them truly it shall be expedient thoroughly and exactly to consider all those things in order, which we have in certain observations comprehended, noted in the seventh Chapter, as touching the manner of handling one place or sentence of scripture. For it is convenient, that the same consideration be had as well of a sentence, as of a theme compound. A proof hereof is this, that oftentimes those that are purposed to declare a theme compound, do gladly borrow some sentence out of the scriptures, which may be agreeable to their purpose, & do prefix it before their Sermon, or in any wise insert it. The Apostle to the Romans 4. intending to prove that man is justified by faith, taketh that sentence out of Gene. 15. Abraham believed god, & it was imputed unto him for righteousness. In the Epistle to the Galathians handling the same matter, he produceth out of Geneses. 22 the promise of god made unto Abraham: In thee, or in thy seed shall all the nations of the earth be blessed. Moreover in the two said Epistles, & in that to the Hebrues, is prefixed a theme compound, Rom. 1. Galat. 3 Heb. 10. or brief sentence out of the prophet Abacuc, 2. The just man shall live by faith. That the same craft or cunning therefore is aptly to be applied to the tractation of a theme compound, which a little before we showed to be requisite to the discussing of a sentence, or place of holy scripture, there is no cause why any man should doubt. III And forasmuch as we then also admonished, that it is sometime very necessary, in case a resolution of a sentence or place taken out of the Scriptures be had, and all the parts thereof examined a part, it shall be profitable also to use the like experience in the tractation of a theme compound. When this thing is to be done, it shall be convenient not only to go that way to work which we have showed to be open unto us in the holy Scriptures, and that truly very excellent, but also we shall get furniture of teaching both substantial and plenteous out of those things which in the former Chapter be of us declared as touching the explanation of simple themes. For certes the places, which divided into two forms or orders we showed to be attributed to the kind didascalicke, do give occasion of devising and finding out great and weighty things of every theme that is offered. Wherefore we shall not without cause require aid and succour of them. As touching all which things, here to repeat again with many words, that which hath been already said, would be very superfluous. four And surely seeing the multitude and variety of things is infinite, that are treated off in the Church, so oft as the use and order of time do require, there can no better counsel or advice be given, then that every man have a special regard unto their Sermons, which have most aptly and holily handled themes compound, and that he endeavour so far forth as lieth in him to tender and express in his sermons that which he perceiveth to have most force and grace in them. Such Sermons are with great care and exact judgement to be perused, to the intent thou mayst examaine every thing occurrent in them, and that which is best to be liked choicely digest and put in order as things to be adjoined to thy household stuff, & to be usurped as thine own when time and occasion shall serve. To make any further declaration it is not necessary. But examples wherein themes compound of the kind didascalic are most learnedly explained, these inespecially be commended in the sacred Scriptures. In the Epistle to the Romans the Apostle declareth at large, that men are justified by faith without the works of the law. Again cap. 9.10.11. That the Jews are rejected of god, and the Gentiles called, to be the people or Church of God. In the first Epistle to the Corinth's cap. 15. it is proved by strong arguments that the dead do all rise or revive again. In the Epistle to the galatians, it is again confirmed, that men are justified by faith without the works of the law, in the last part of the second Chapter, and also in the 3.4. and some part of the 5. Chapters. In the Epistle to the Ephesians Thapostle teacheth in three Chapters, that men by the only grace of God in Christ, are elected, called, justified, and glorified. The author of the Epistle to the hebrews in two Chapters declareth with wonderful perspicuity, that Christ is true God, and true man. In the same Epistle cap. 7.8.9.10. out of one sentence of scripture are drawn four distinct themes compound, and every one of them is with certain and assured reasons established and explained: whereof the first is, that Christ is a priest after the order of Melchisedec: the second, that the priesthood of Christ is far more excellent than the priesthood of Aron or Leviticus: the third, that by the priesthood of Christ the aaronical priesthood is abolished: the fourth, that by the priesthood of Christ the old ceremonies, sacrifices, and even the law itself do take an end. In deed I must needs confess, that the said Epistles are not written in the popular kind of teaching, but it is undoubtedly to be granted, that in them may be noted such a trade and manner of collecting arguments and proofs, and likewise such a disposition of things, as is to be found in no other books of scripture beside. Therefore even for this cause do we here worthily commend and set forth the examples contained in them, where we have appointed to entreat of invention and disposition. As for the Sermons of Christ and the prophets, we have out of them showed some examples already in the second Chapter of this present book. Out of Chrisostom Tom 5. may be added these sermons entitled thus: that Christian aught to lead a holy and virtuous life. That we must do well in the lest things. That a Christian man aught with great endeavour to tender God's glory. That it behoveth every man to be careful for his own salvation. That their trespasses are to be remitted that have offended us. That the remembrance of sins past doth much profit. How we should communicate the sacred mysteries. That we aught with all kind of duties to give thanks unto God. That love doth direct and accomplish all things. That we aught to love even our enemies, that persecute us. But it behoveth not the young beginners, for whom we have written these things, to be accumbered and overcharged with the multitude of examples. Hitherto have we proceeded touching the divers forms of Sermons in one and the same kind Didascalick, in the tractation whereof like as with singular fidelity, so also with great diligence and industry have we specified those things, which we supposed were most profitable for our purpose. We have in deed been the longer herein, partly that we might make all things plain and easy, and partly lest we should of necessity be compelled (to our great grief) to repeat again the same things in the discourses following. For certes that in every kind of Sermons, so oft as the case requireth, one while the parts and manifold readings of the sacred books, an other while some sentence or certain place out of the Scriptures, moreover somwhile simple themes, sometimes themes compound are expounded & declared, there is no man that is ignorant. And whosoever he be that hath now already rightly conceived, what aught to be done in every form of sermon in the kind didascalic, he shall easily understand, what is likewise to be done in the other kinds of Sermons, of which we will now take in hand to speak. For in case thou dost except the palces of invention, and also the cantions proper to every kind, the order and proportion of all the kinds will in a manner be all one. ¶ With what great care and industry it is to be provided, that those things which are alleged in the sermon out of the fountains of the scriptures or from any other place, may skilfully & accordingly be applied to the matters present. cap. x. THat which shall now be spoken off, will profit much as well unto the things, that have been hitherto touched, as also unto those things that remain, & may worthily be accounted among the chief and principal virtues of a faithful teacher. That is this, that all those to whom it appertaineth to instruct the multitude, do with great care and diligence endeavour themselves, cunningely and aptly to aplie those things which they in their Sermon produce out of the fountains of the Scriptures, or from any other where, either for proof, or illustrating of their cause, to the present state of things and matters incident. For verily that it is by all means to be provided and foreseen, that nothing, hard, wrested, or in any wise far fet, be alleged out of the scriptures, when we intent to establish the doctrine of faith, or a principle of our religion, I suppose there is no man that knoweth not. And certes our desire is not only to admonish the godly sort of this, but we advertise them also, the a special diligence aught to be employed in this, the the testimony which is found now fully ●o agree with the business in hand, be with an apt form of words declared, to be as fit and correspondent thereunto, as if the divine author out of whom it is borrowed, had first purposely spoken of the very same matter. And doubtless we see some, when as they utter a prophesy, a promise, threatening, grave sentence, or a notable example out of the canonical scriptures, to express it with such comeliness and decency of speech, and so to apply it to the present state of things, and even present it (as ye would say) to the eyes and senses, that the hearers are compelled to judge, and not unwillingly to confess, that the same thing was long ago spoken or written, for their sakes, and especially of their times: neither can it be told, how greatly good men are delighted in their minds, if at any time they chance to here some one excelling in this craft. And in deed all Preachers for the most part do after one and the same manar go about to apply the places of scripture to the peculiar affairs of their own church, but they do it not in any case with like success. Wherefore if we see any in this behalf to surmount the reside we, we must needs interpret it to come to pass by the singular gift of the holy ghost. Which thing seeing it is so, we with very good right exhort all the ministers of gods word, that they would with all their power & enforcement apply themselves unto this point, and crave of god their heavenly father that he would vouchsafe to give them his holy spirit, which may instruct them in all things. There are found in the sacred scriptures some forms of such applications, if not described with many words, yet right worthy to be of us exactly observed, and studiously followed. For they enforced me by their gravity & importance, that I should think it expedient, to put those that will teach in the church in remembrance of them. Luc. 4. Our saviour Christ the prince of all preachers entered according to his custom on the sabbath day into the sinagog, and stood up to read. And there was delivered unto him the book of the prophet Esay. And when he had unfolded the book, he found the place where it was written: The spirit of the Lord is upon me, and therefore he hath anointed me, etc. Whereupon he began to say unto them: This day is this scripture fulfilled in your ears. In which place Christ undoubtedly did with many words apply the oracle of the prophet unto that time, as it was also convenient, to the intent all men might clearly understand, that Esay prophesied simply & without any ambiguity of Christ himself, and of that very state of things which then was. And albeit the application as Christ did exhibit it, be not committed to writing, but only the sum or state thereof expressed, yet that it was very fitly and congruently prepared, it appeareth sufficiently by the words that the Evangelist addeth. And all, saith he, gave witness unto him, and marveled at the grace of his words, Acts. 2. which proceeded out of his mouth. Moreover when the ungodly scoffers and deriders hard the Apostles speak with divers tongues, they were not ashamed to say, that Thapostles were drunk and overladen with wine. But Peter removeth the vice of drunkenness both from himself and from the rest of the Apostles, and as the case then required, interpreteth the prediction of joel the prophet to be fulfilled. These are not drunk, as ye do suppose, seeing it is but the third hour of the day, but this it is, that was spoken by the prophet joel: And it shall be in the later days, saith God, I will pour out my spirit upon all flesh etc. And so a little after he applieth them unto those things that had happened, saying: Ye men of Israel, here these words: jesus of Nazareth a man approved of God among you in miracles, in signs and wonders, which God did by him in the midst of you, as you yourselves also know, him by the determinate counsel etc. And again: He being therefore axalted on the right hand of God, and having received of his father the promise of the holy ghost, hath shed forth this, which ye now see & hear etc. But lest any man should object and say that those prophecies were in such sort uttered in times passed of Esay and joel, as that they could not be expounded of any other things than those the happened in the time of Christ, I will produce other examples that stretch further, and may not unaptly be referred to all times. Saint Paul intending to show how that men are justified by faith without the works of the law, Rom. 4. taketh a most strong and valiant reason of the example of Abraham, whom the scripture pronounceth to be justified by faith, saying: Abraham believed in God, & it was counted unto him for righteousness. And after divers & sundry reasons deduced out of the same testimony, he applieth the very order of justification to all sorts of men universally of every age and time in these words: It is not written, saith he, for him only, that it was imputed unto him but also for us, to whom it shall be imputed, if we believe in him that raised up our Lord jesus from the dead. Again to the Rom. xi. Thapostle confirming that God hath not utterly forsaken the people of the Jews, whom he knew before, but that always some of them shall be saved: Know ye not, saith he, what the scripture saith of Elias? How he maketh intercession to god against Israel, saying: Lord they have killed thy prophets, & subverted thine altars: & I am left alone, & they lie in await for my life. But what saith the answer of God unto him? I have reserved unto myself seven thousand men, that have not bowed their knees to the image of Baal. So therefore even at this time also are some left according to the election of grace. And we see the same example to be transferred of writers to the elect and true Church of all times. But a most pro●er and elegant form of appilcation Saint Paul hath left unto us. i Corin. x. where he affirmeth that the fathers in the old Testament used in deed holy mysteries, which might worthily be compared with ours, but when they abstained not from wickedness, they were severely punished according as they had deserved, and were overthrown in the wilderness. And these were figures, saith he, to put us in remembrance, lest we should covet after evil things, as some of them coveted. And lest we should be worshippers of images as some of them were, as it is written: The people sat down to eat & drink, and rose up to play. And that we should not be defiled with fornication, as some of them were defiled with fornication, and fell in one day three and twenty thousand. And that we should not tempt Christ, as some of them tempted, and were killed of serpents. Neither murmur as some of them murmured, & were destroyed of the destroyer. All these things happened unto them by figures. But they are written for our learning, upon whom are come the ends of the world. Wherefore let him that thinketh he standeth take heed lest he fall, etc. These therefore and many other examples more in like manner handled, we may perceive to be applied to exhort and persuade men of all ages, which through a certain confidence they have, that they are once registered in the Church of God and do use in common the Sacraments, are seen to become the more bold unto all kinds of sin. With no less diligence the Apostle to the intent he might prove them the believe the Gospel, Galat. 4. and are justified by faith, to be free from the burdens of the law, declareth that it was long time before signified by an exquisyt type or figure, of the two sons of Abraham, the one borne of a bondmaid, the other of a free woman: Of whom nevertheless he (we omit many things for brevities sake) betokening the law and those that seek to be justified by the law, is commanded with his mother to be cast out, but to this embracing the Gospel is the inheritance given to enjoy. He applieth those words to his purpose in the beginnng, saying: Tell me ye that will be under the law, do ye no hear the law? For it is written that Abraham had two sons, etc. Very wittily doubtless and pythyly to make them attended. Again in the end: Wherefore brethren we are sons not of the bondwoman, but of the free woman. Stand therefore in the liberty that Christ hath purchased for us, and be not again tangeled in the yoke of bondage. Thapostle likewise by the way in serteth somwaht touching the unquenchable haters and contentions of the same brethren, and transferreth it to his, yea and to our times, and to all the posterity of the Church, saying: Like as then he that was borne after the flesh, percecuted him that was borne after th● spirit, even so it is now. But there is no need that any thing should further be added, seeing every man now may easily perceive how and after what sort it behoveth us to follow and imitate holy and divine writers. Howbeit if any man be desirous to know what manner of sayings chiefly out of the scriptures, may and aught to be applied, unto things present and matters incident: We briefly make him this answer, that what things soever are occurrent in the canonical Scriptures are rightly and duly to be used, so that as well the words as matters be agreeable and correspondent to our purpose▪ For thou séeste how the prophisies and promises of the prophets are of Christ & Peter expounded of those things that then came to pass in judea: thou seest Rom. 4. a very short sentence touching the manner whereby Abraham was justified, to be applied to the enterprised disputation: thou seest Rom. 10.1. Corinth. 10. Gal. 4. historical examples to be added to. And in the place where the apostle 1. Corinth. 9 goeth about to prove, that to the ministers of the Gospel all things necessary for this life are duly to be ministered of the hearers, he taketh out of Duet. 25. a certain precept, and showeth it to agree very well with the cause that he hath in hand. Speak I these things after the manner of men? Says not the law the same also? For it is written in the law of Moses: Thou shalt not mosel the mouth of the ox that treadeth out the Corne. Doth god care for oxen? Saith he not this altogether for our sakes? Yea for our sake is this written, that he which eareth, might ear in hope: and he which soweh in hope, might be partaker of his hope. It is no hard case to note in reading many more examples, in which divers things that are spoken off may aptly be joined together, and may answer accordingly to the purposed matter. For like as the Prophets do take and apply those their sayings out of the law, Christ and the Apostles both out of the law and the Prophets: So have we free liberty to borrow all manner of sentences whatsoever, out of the law, prophets, and apostles. And not only old and ancient matters out of the holy Scriptures, but also late and new, not much past our memory or the memory of our fathers, yea and such daily as still come to pass, add also things taken out of other writers, as Poets, Historiographers, and such like, may sometimes fitly and opportunly be adjoined to the confirmation of any thing belonging to the present state of things. For Christ when he laboured to move all men alike to repentance, to the intent they might so with fear and trembling look for the coming of the Lord, and some were then present that showed him of the Galilaeans, whose blood Pilate had mingled with their sacrifices, he answering them that told him such news, saith: Suppose ye that these Galilaeans were sinners above all other Galilaeans, because they suffered such things? I say unto you, not, for except ye repent, ye shall all likewise perish. Either else suppose ye that those eighteen persons upon whom the tower in Siloe fell and slew them, were debtors more than all the inhabitants of Jerusalem? I say unto you, not, but except ye repent, ye shall all likewise perish. And Mat. 11. & Luk. 7. Christ speaking of the stiff-necked jews, which would neither admit his preaching nor the preaching of john Baptist: To whom shall I resemble, saith he, the men of this generation, & whom are they like? They are like unto children sitting in the market place, & crying one to an other & saying: we have piped unto you, & ye have not danced: we have song unto you a mournful song, and ye have not wept. For john Baptist came neihter eating bread nor drinking wine, and ye say: he hath the devil. The son of man came eating and drinking, and ye say: Behold a great eater and drinker of wine, a friend of Publicans and sinners. And wisdom is justified of all her children. Likewise the interpretations of the parables, as they are of Christ himself made and put forth, be replenished with this kind of craft and workmanship of applying. And how the Apostle in his most grave Sermons and Epistles, hath used the testimonies or sayings of the Poets, to wit, of Aratus Act. 17. of Menander 1 Cor. 7.15. of Epimenides Titus. 1. it is better known then that it shall be needful to rehearse the places themselves. But out of this admonition touching the heaping together of proofs or arguments, to be skilfully and conveniently applied to the business of which entreaty is made or to the present state of the Church, floweth an other exhortation, as wholesome and necessary as any other. That is, that all men would wisely weigh and consider with themselves, how far forth it shall be expedient to use the holy sermons, which other have made and settle forth. The causes of this exhortation when thou shalt hear, whosoever thou art, I know thou wilt pronounce them to be just and lawful. We see (which is greatly to be marveled at) the ministers of Churches every where to be so tied and fastened wholly to the books that contain the divine sermons compiled, with no little study, by others, that by reason thereof they neglect to read the sacred Bible, there wanted little but I had said, plainly contemn it. But it can not be dissembled, that the authors of those sermons do oft times adnixe long and tedious digressions, also interlace without order reasons and arguments somewhat discrepant from the scriptures openly recited: namely forasmuch as they judged them in especially to be meet and convenient for the place and time. Now it can not be, that those self same things, should be apt and correspondent to the present state of the church, wherein thou supplyest the office of teaching. Howbeit let us admit that there be no digressions at all, and that the holy scriptures are simply and sincerely expounded in them: but what maketh that to thy purpose, I pray thee, if the whole explanation as it lieth, be directed most chiefly to those points of Christian doctrine, which in those places and times were in deed very aptly and with great grace handled of the Preachers, and favourably received of the hearers, where as now in these days and with thy audien●es they will all be out of season? To what end serveth the explication of that portion of Scripture, wherein are confuted the maintainers and defenders of two contrary beginnings the Manichees or other heretics: whose assertions have now no where any place? What shall it profit to inveigh against those that gad to the lists or Theatre to behold plays and games, before that people which is utterly ignorant what those terms mean? Moreover it is no point of wisdom nor convenient to utter strait ways every thing openly (especially in divine matters) that is gathered together by the labour and judgement of other men. For they do allege in deed out of the Scriptures, sentences, examples, proofs and probations of all sorts, but forasmuch as some of them do note the same very briefly, and only, as ye would say, by points or titles, some also do scrape them together at all adventures, out of others, which have likewise lately published and put forth Sermons: it is very requisite (except thou wilt cast as well thyself as thy hearers into open danger) that thou shouldest diligently examine every thing, & taking a narrow new of the fountains of scripture & observing there all things that either go before or follow after, what causes or circumstances hang together, again what drifts of reasons or arguments there be, & what force they be off, determine finally with thyself, whether they be agreeable to thy purpose, or no. And by the same pains taking that thou must of necessity sustain in this behalf, thou thyself mightest as well after thine own lykement devise a new and entire sermon according to the state of things present. But (to draw to an end) be it so, that those strange and foreign Sermons be in all respects perfect and sound, and that there is nothing, as touching either matters or words, wanting in them: yet art thou very much deceived, which supposest that thou shalt with as good a grace set forth the doings of an other man, as thou utterest thine own made at home in thy house. Labour, strive, enforce thyself so far as thy wits will suffer, and yet truly will there never appear in thee that voice, that plyauntnes of sound, that moderation of gesture and moving, that gravity, that ardent affection, that power and vehemency in words, which were found in the first author. Every man is the best and most grave reciter of his own doings. And the chief part of a Preacher, teaching with commendation is absent, when he wanteth pronunciation. I omit to tell that if it shall fortune any of thy hearers to have the very same author at home, of whom thou borrowest in a manner all things, it will come to pass that in short space thou shalt procure to thyself great haterd and contempt amongst all men. I could myself (will they say) make as good a Sermon as our Preacher. I can read at home at my house every day in the week all the he preacheth, neither is there any cause why I should after this resort to the church. And by this means is engendered in their minds a certain contempt of holy assembelies, and by little and little all ecclesiastical actions and the whole ministry of the Church begin to wax vile and loathsome. Verily I believe that those which do always thus use, yea rather abuse, the labours of other men, & bring forth little or nothing of their own, are of Gregory Nazianzenus well and thriftily taunted and taken up, where as in his Apologeticus he saith: If there be any peradventure that have learned two or three sermons, out of the ancient writers, and that haply more by hearing then by reading: Or in case we have kanned a few Psalms here and there out of David, & afterward do use them by appareling them with a more fulsome and well plighted vesture, or if we can brag and vaunt of Philosophy even to the stars, counterfettinge a certain show of godliness, and disguising our face with such like inventions, we will now in all the haste be praised, and had in admiration, we think now forthwith to be placed over some people's, we seem, in our own fantasy, even from our cradles to be some consecrated Samuels: We will also be counted wise and teachers of divine mysteries, yea and set ourselves among the Scribes and Doctors of law. etc. And certes it is to to be lamented, that the labours of most excellent men replenished with no less learning then godly zeal, should be racked to a far other end and purpose, than the authors, when they put them forth, looked they should have come. For we see how shamefully both the unlearned and learned do abuse them alike. Those verily, when by the help of them, they craftily and deceitfully intrude themselves into the ecclesiastical function, for the which they are unmeet, and these for that assoon as they have gotten them, they become all together sluggish and slothful, they neglect to peruse the holy scripture and other godly books, they are not careful, neither do they once think any more to frame sermons by their own with and labour. And yet it is most certain, that the scope and meaning of those good men was not, to advance and promote unto dignity any impudent, unlearned and shameless persons, or to maintain the sloth & unlustiness of any mean scholars, and of all other they meant least to withdraw any from the reading of the canonical Scriptures. But this rather they always wished, and hoped by all means it would come to pass, that the Lucubrations which they consecrated to the whole Church, and submitted to the judgement thereof, should redound also to the profit and utility of all the whole Congregation. And amongst other, their desire was chiefly to profit those, that being called to the ecclesiastical ministry, begin with commendation to exercise themselves therein, to the intent doubtless they might out of their most sacred works get a ready and familiar method of popular teaching, to the intent they might learn apt and usual phrases, the manner of finding and disposing all manner of proofs, of choosing and applying common places, and to be short, the order of moving of affectious: again to the intent they might by their example be stirred and provoked to the continual reading of the prophetical and Apostolic books, to the collection of apt reasons and arguments out of the same, and to the diligent devising and framing of sacred Sermons. For like as those men that cell Cinnamon, Galingale, nutmigs, cloves and mace, and such like strange and precious spices, do use to give a piece of every of them for a taste to the comers by to the intent they might the raher be alured to buy. Even so they that have put forth books of holy sermons, have wished, and desired nothing more, then by giving (as ye would say) a certain taste of divine matters, to excite all men to the reading of holy books, and to increase their, diligence in the study of imitation. Now hitherto do all these things tend: We covit to persuade all those the have already applied their mind to the ministry of the Church, yea and we beseech them in Christ jesus: that first & formest they would withal possible diligence peruse and turn over the sacred Scriptures contained in the body of the holy Bible, that they would make them to be most familiar unto them, whiles they may have out of them sundry and manifold matter of heavenly doctrine prepared against all events & purposes: then after that they would with as great endeavour as they can, enure themselves to make and describe godly Sermons after the pattern and examples of the Sermons of Christ, the prophets, and Apostles: and lastly that they would aptly and conveniently apply to their business in hand, those things that they shall find in other doctors of the Church whither they be greeks or Latins, to be profitable for their use, directing in the mean time all things to the glory of God alone, and to the edifying of their hearers. And so finally by this means shall they be judged, and that truly by the verdict of the authors themselves, rightly to use and enjoy the labours and traviles of other men. ¶ Of the kind Redargutive, or Reprehensive. Cap. XI. IN this kind which is ordained to reprove false assertions, Sermons commonly are in such sort digested and disposed, as that one while the whole discourse is occupied alonely in the reprehension of a false opinion: an other while in one part of the Sermon is confuted and subverted a false assertion, in an other is affirmed, and with as great industry as may be, urged a true assertion. Where if in case the matter so requireth, many Sermons also are appointed to this business. But as touching affirmation or application, how and after what sort it should be used, it is plainly showed in the preceading Chapter: wherefore now the order of confuting or reproving is only of us to be declared. To the furtherance therefore of this matter availeth very much whatsoever is of the Logicians or Orators profitably put forth to confute and to assoil reasons or arguments with all. For those that obtrude false assertions to the simple and unlearned, or sow them in the Church, are perceived often times to bring in for the maintenance of their quarrel proofs very subtle and sophistical, and to defend themselves most chiefly by the helps and sleights of man's wisdom. Wherefore whosoever he be that will valiantly join battle with them, must be indifferently well furnished with all kind of weapons and policy of fighting which they do use. False assertions be reproved many ways, and weak and feeble arguments are diversly subverted. I The first way and manner therefore is this: to the intent thou mayst find what truth and falsehood the troublesome, to wit, the four fold, five fold, and such like curious and painted proofs of the adversaries do contain in them, it shall be very requisite, to reduce them into the form of syllogisms or apt reasons, such (I mean) as are taught and set forth of the Logicians. For by this brief and compendious mean, if there be any default lurking either in the form, or in the matter of the argument, it may both quickly, and certainly be perceived. And how the form of a reason is to be sifted and judged off, may out of those things which are put forth touching the making of syllogisms enthimemes & other kinds of argumentations, again how the matter is to be tried and examined, may out of the places of invention, and the rules adjoined thereunto which they call consequencies, be abundantly known. Where therefore if the preacher shall in any of the proves made by the adversaries perceive default either in form or in matter, he shall not doubt publicly to denounce and disclose it: so notwithstanding as that he may purposely keep back all art and cunning so far as in him lieth, covered (as ye would say) with a veil. For in case thou shouldest exhibit the craft and workmanship of Logic openly of all men to be seen, which cometh chiefly to pass by producing the very words of art out of the school into the Church, it is to be feared doubtless, lest thy solutions become as greatly suspected, as the objections of thine adversary. II The second way and mean to discern and ponder according to there importance the reasons of those that teach false things, dependeth upon the diligent enserchment of the paralogisms, if there be any peradventure intermeddled with them. Therefore it is to be considered, whither the Paralogism be committed within the compass of the word, namely by equivocation, amphibologia, composition, division, accent, phrase of speech: or whither the Paralogism happeneth to be without the compass of the word, as when there is brought in a fallation of the antecedent, a fallation of the consequent, a thing so after a sort spoken as though it were simply so, the not cause of a thing as the cause, petitio principij, many interrogations, ignorance of the elench. III Moreover it profiteth much to observe the captious and subtle arguments, such as are: antistrephon, ceratine, crocodelites, utis, pseudomenos, cacosistata, asystata. For these are accustomed sometime to fall into doubtful and perplexed disputations. Solution real And all these things verily pertain to the solution (called of the Logicians of our time) real, as it is in their books to be seen. Further, the preacher often times also taketh advice of those things, Personal. that belong to the solution called personal, and of the Orators very much used. four Sometimes again we refel objections by regestion, that is to say, by shewing that it becometh not the adversaries to bring forth any such cavilling objections, or by setting against them other questions alike crabbed to see to. Which two manners of regestion, we may perceive in the holy Scriptures. The former we have to the Romans cap. 9 Thou wilt say then unto me: why doth he yet complain? For who can resist his will? Thapostle answereth: But O man who art thou that pleadest the matter against god? Albeit he addeth strait ways also an other apt and direct solution. Example of the later is extant Math. 21. The priests and elders of the people said unto Christ: By what authority dost thou these things? and who gave thee this power? Christ answered them: And I will demand of you one thing, which if ye shall show me, I will also tell you, by what authority I do these things. The baptism of john, was it from heaven, or was it of men? V Now and then also the sayings of that adversaries are subverted by elevation. And this is brought to pass two manner of ways: first by rejection, to wit, when the objection of an other is rejected as a thing light and very slender with a certain signification of contempt or indignation, as Rom. 3. when some said: Let us do evil that good may come thereof: the apostle reproveth them saying nothing else then that their damnation is just. Which words do proceed from a troubled mind by reason of the unworthiness of the thing. Secondly it cometh to pass by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whereby through expressing the words & gesture of the adversaries, or by like means, we deride them and laugh them to scorn. This manner the Apostle useth Coless. 2. where against those that sought means to draw them that were new borne in Christ to the observation of jewish ceremonies, he saith: Touch not, taste not, handle not, which all do perish with the abuse thereof. VI The adversaries may in like manner be met withal by digression, whereby an excursion is made from the purpose. Albeit the Preacher shall scarcely use this any other where, then where the solution of the objection propounded is easy & apparent to every man, or where peradventure some inconvenience might redound to the hearers through a more plentiful tractation of that matter. VII. Furthermore those things that are put forth of the Orators profitable to confute and solute withal, the preacher shall duly challenged to himself as common both to him and them. Cicero in his book. 1. de inuentione entreating of reprehension, and Fabius Quintilianus in his fift book cap. 13. touching confutation, do teach some things not to be refused. In which notwithstanding the preacher must prudently discern, what may rightly by introduced into the Church, where all things aught to be accomplished with great reverence and without the breach of charity, and what is to be left to the brabbelinge pleading place. VIII. Divinity showeth also certain forms of solutinge or assoylinge peculiar in a manner to itself and very much used and frequented. Chiefly and principally the judgement of God is often times set against the judgement of men, or the saying of the superior against the saying of the inferior. In which respect verily Christ Math. 15. infringeth the opinion and tradition of the pharisees, by opposing against them the word & assertion of god himself: when he proveth them guilty, by reason they transgressed the commandment of God through their own traditions. IX. The true and native interpretation of the Scripture is alleged against that, which was of other pervorstly put forth. Christ Math. 4. unto that that the devil said: If thou be the son of God, cast thyself down headlong: For it is written, he shall give his Angels charge over thee, and with their hands they shall bear thee up, lest at any time thou hurt thy foot against a stone: answereth eftsoons by bringing a true interpretation: It is written, saith he Thou shalt not tempt the Lord thy God. X. To the sentence by an other alleged is sometime added or opposed that which in the same matter is chiefly to be considered. When the devil had said unto Christ: If thou be the son of God, command that these stones be made bread. Christ maketh answer: Man liveth not by bread only, but by every word that proceedeth out of the mouth of God. As who saith, Christ addeth that whereupon dependeth chiefly the sustentation and preservation of our life, and opposeth and preferreth spiritual nourishment to that which is corporal. XI. Necessity requireth often times the a concilement of the places outwardly repugnant be used & made, as touching which matter Augustine hath copiously entreated in his books de consensu Euaingelistarun, likewise against Adimantus the disciple of Manichees: & we also have briefly touched some things in our second book de Theologo, concerning the order of divine study. XII. And moreover the same places may stand us in great stead, & be often times applied to redargution, which in the preceding chapter we recounted fit to the confirmation of true doctrine. The diligent reading and examining of confutations, which do here & there occur in the sacred scriptures, will evidently demonstrate many more things pertaining to this effect. XIII. And like as to the solutions of arguments and reasons are very opportunely and fitly added, those things that may stir up and provoke the minds of men to assent: even so at the end of that part or whole Sermon which is ordained to reprove, shall not unprofitably be heaped together certain persuasive, or rather dehortatory reasons wehreby men may be deterred from embracing false assertions, & premonished to take diligent heed of the infection of hypocrites. Such are reasons derived of the study & scope of false teachers, after which sort Christ and the Apostles do often times forewarn the believers, likewise of the unprofitableness, of the unrightuousnes, of the peril and danger of the thing, etc. Whereby are declared the damages & inconveniences, which out of errors and dissensions, do redound as well publicly to the Church, as also privately to every man's conscience. In which behalf may some things lawfully be intermeddled meet for the moving of affections. But like as in the former kind, so in this also are certain Cantions very requisite and necessary. Cantions. I The preacher shall endeavour himself with all industry and diligence to bring to light the subtle sophistry and fraudulent workings of the adversaries, but with such policy and discretion that he again be not thought to use like sophistical dealing. The talk of truth aught to be plain and simple. For in case thou dost nothing else then subtly inveigh against subtlety, thy tale will be as much suspected and disliked as their tale whom thou impugnest, and the hearers will judge none other but that there is come before them some noble pair of sophisters, as if they beheld Protagoras and Euathlus on a day appointed brawling in the brabbelinge consistory. II Howbeit neither is it necessary, nor expedient, publicly to ensearch and narrowly to examaine all things, which are produced of the authors of false assertions whither they be Ethnics or heretics: least verily whilst we go about to withdraw men from error, we minister occasion to some among the hearers, especially to the curious, to inquire more scrupulously after them and by this inquiry (as it commonly cometh to pass) to slide and fall into error. Counsel not much unlike to this giveth S. Augustine, who in this book de catechizandis rudibus cap. 7. hath these words. Then is man's infirmity to be instructed and encouraged against temptations and offences, whither they be without, or in the Church itself: without against the Gentiles, or jews, or heretics, within against the chaff of the lords floor. Not that discourse should be made against all kinds of froward and perverse men, nor that all their crooked and fantastical opinions should by questions propounded be refelled: but it is to be declared according to the shortness of time, that it was so signified before, and what the profit of temptations is in teaching of the faithful, and what wholesome medicine there is in the example of God's patience, who hath determined to suffer these things to the end. That which Augustine therefore thought good to be done in teaching the elder sort, that I suppose in consideration of our times will be profitable to the whole multitude, in which (no doubt) a number may be found more rude and ignorant than those rude and simple of whom he maketh mention. III Moreover the Preacher shall take diligent heed, lest he be thought to utter and pronounce any thing of a corrupt affection, of which sort it is, in case he immoderately flattereth himself or those that favour his opinion, if he commendeth all his own stuff more than is meet, or if so be he inveigheth over bitterly against any of his adversaries, as though he were more incensed with hatred of the persons, then with desire of defending the truth. In deed he may touch the persons, sometimes also sharply, after which sort we see the pharisees to be handled of Christ: but ●e must in no wise pretermit gravity, whereunto it behoveth a godly zeal to be joined, and that (as the Apostles speaketh) according to knowledge: finally through love he aught to avoid all offence giving. FOUR Again in the whole Sermon behoveth great moderation to be used, whereby all men may be given to understand, that their salvation and repentance is earnestly sought for which have erred from the truth: and not their condemnation. The good shepherd directeth all the drift of his endeavours to this end, that he may bring safely home the wandering sheep to the fold. Many examples there be of Sermons pertaining to this kind Redargutive. Esay in his eight chapter reproveth the jews, for that they trusted more in the strength of man then of God, what time they made a league with the idolatrous Egyptians. The same in his 28. chap. preacheth against those, that urged men's traditions before the law of God. Again cap. 29.31. he inveigheth against them that reposed their confidence in the help of man, and neglected to call upon God. Item cap. 44.46.47. is idolatry confuted with strong and weighty reasons: cap. 66. hypocrisy and hypocritical observations. In the 14. and 15. of Ezechiel, is disproved their opinion which maintained the God spared the wicked, for the godlyes ●ake that are meynt with the multitude. Of the Evangelists are described & set forth many sermons wherein Christ shaketh up the pharisees and the most part of their false assertions. Math. 5.6.7. Christ overthroweth their judgement, the would have the righteousness which is accepted of God, to depend only upon outward actions; and as touching the inward righteousness of the mind, which God most chiefly requireth, made no mention at all. Math. 12. he rejecteth the preposterous interpretation of the pharisees touching the hallowing of the Sabbath day, & declareth in what points the true use thereof consisteth. Cap. 15. he subverteth their false persuasions concerning washings, choice of meats, etc. of which also. Mar. 7. Again Math. 22. he disputeth against the Saducees denying the resurrection of the dead. Cap. 23. he impugneth divers & sundry assertions of the pharisees, sharply rebuking them and threatening vengeance unto them. Math. 19 & Mark. 10. is confounded the false opinion of the pharisees touching divorcement. The confutation extant in the epistle to the romans, which beginneth in the fift chapter, where it is said, That hope maketh not ashamed, and is protracted to the eight chapter, forasmuch as it is full of art and skill, might worthily be put for an example, but that the whole disputation approacheth more near to the scholastical manner of teaching, then to the common or popular. Albeit the exhortations annexed well nigh to every solution be very meet and requisite for those that do teach the people. i Cor. seven. Thapostle assaileth them that simply condemned marriage, again those that dissalowed the second marriage, that permitted divourcement for religions sake, likewise that exacted perpetual virginity. In the same epistle cap. 8.9.10. the apostle rebuketh those that abused the liberty of the Gospel, to the offence of their weak brethren. In the first to the Thess. in some part of the. 5. chapter, & in the last cap. 2. he reproveth them of error, which had spread abroad that the end of the world was then at hand, and that Christ should come even strait ways to judgement. And although all things be of the Apostle very briefly and compendiously handled, yet is it not without profit for us to have shedwed the manner of invention which is in him to be seen. Chrisostom in his fift Tome hath left unto us two learned homilies 49. & 50. wherein he entreateth of those the believe not the pains of hell. There is also homily 21. bearing this title: An instruction or information to those the were to be lightened & as touching women the decked themselves with garlands and gold, & followed forceries, & enchantments. Likewise in a certain homily had on the kalends or first day of the month, he disputeth against them that observe new moons: homily. r. hath some things against idolatry. There be read two sermons of his made against desperation, or wherein he showeth, that we aught not to despair. Now among the Sermons that are entituted, as touching the providence of God, there be some which are spent in impugning of fatum or destiny, which it behoveth us to ascribe unto this order, and as such as declare a theme simple. Besides, those against the jews, against the Anomaei, and other in general had against heretic, be appertaining to this from. Basilius in a learned oration confuteth them, that supposed God to be the author of evil. Out of all these things it becometh plain and evident, that what things soever be of the orators ascribed to the judicial kind belonging to the state definitive, those aught to be referred to these two kinds hitherto expressed, the didafcalick, I mean, and redargutive. For as often as question is moved touching any principle or point of doctrine, certes to the end thou mayest determine whether it be true or false, and mayst defend the which is true: and destroy that which is false: thou hast need to be well advised by those things which we have given forth as touching these two kinds. ¶ Of the kind Institutive or Instructive. Cap. XII. TO the kind Instructive do appertain all those things in especially which the Rethoricians have placed in the kind deliberative. What things are to be ascribed out of the schools of the Rhetoricians to the kind instructive. For persuasions, exhortations, admonitions, no man perceiveth not to tend to the right information of man's life in righteousness, like as we have above also declared. Further, those things the he peculiar to the kind demonstrative, & encomiastical, shall be reduced to this form. For when it falleth out the there is praised in the ecclesiastical assembly, either some person, as Abraham, job: or deed, as the invincible fortitude & constancy of the Maccabees in confession of the truth: or any thing else, as bountifulness towards the poor, hospitality, concord, Prophesy, fasting, Prayer: no man doubteth these things therefore chiefly to be done, to the intent the hearers might be provoked either to the imitation of the like in their common trade of life, or truly to praise and magnify God, which would have such notable things accomplished of his chosen. Moreover to this order shall be transferred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Doxologe. for so they called short exhortations whereby the pastors in times past were accustomed in the Church to stir up the people to give God thanks for his benefits received as well spiritual as corporal. Likewise also funeral orations, whereby are praised in some respect the persons which have led an upright and holy life, and of whom the church can justly testify and bear record. Again further it is no hard matter readily to recount such places as do agree to these divers forms of Sermons. If therefore thou be desirous to persuade thy hearers, either to allow or to accomplish any thing, The manner of persuading. as that they would procure to be builded an hospital for the poor coming out of strange Countries, or collections to be made on the feastful days to redeem their captive brethren, or that they would labour to erect some decayed school, to restore the censure of the Church, which they call excommunication, that they would receive again into favour those persons that have been the authors of great and public offences, etc. We will show a compendious way how these things may be brought to pass. I Not small number of reasons may chiefly be derived from those places, which we see to be in use with the Orators: as, Of the honesty. Of the cause or matter. Of the justice and equity. Of the cause or matter. Of the goodness. Of the cause or matter. Of the profitableness. Of the cause or matter. Of the surety. Of the cause or matter. Of the comeliness & commendation Of the cause or matter. Of the necessity. Of the cause or matter. Of the easiness or possibilytie. Of the cause or matter. two To declare any thing to be just, godly, praise worthy, necessary, many grounds and proofs may be drawn out of the most plentiful storehouse of the sacred Scriptures, which thou mayst dispose in what order thou wilt: Of the commandment of God. Of the promises of God. Of the counsel of the holy prophets or Apostles which seem to persuade some such like thing. Of the examples and deeds of the holy Saints. Of the profit and utility, which will redound to the minds of the faithful or to the whole church. Of the illustration of God's majesty and glory when namely we show the to the setting forth of God's glory, & to the sanctyfying of his name upon earth, the thing that we speak off, will wonderfully avail. Of the edifying of others, when we declare that the same deed will be profitable to a great number of other, to the end they may be confirmed in godliness. For these and such like places more, be as ye would say domestical and companion like to divinity, but to the Orators they are strange and unaccustomed, if so be, I mean, they be handled after the same manner, that we see them to be handled in the holy scriptures. Now if thou be disposed to exhort or admonish, How to exhort. thou hast in this behalf also certain places at hand. I And worthily in the first place shalt thou put before thee those things that may be taken out of Divinity, as a treasury by itself very rich and plentiful. Arguments are derived: Of the praise of the thing whereof entreaty is made, or also of the persons which we desire to admonish. For so the Apostle doth oftentimes through praising stir up men's minds. Of the hope of the success. For God favoureth & gladly helpeth the endevorus of the faithful. Of the public expectation of other brethren or congregations. Of the glory to be looked for, as well with God, as with men. For to require a testimony of the truth of honest & good men, is an honest point. And all men aught to labour in this, that they may to all every where be a good savour of Christ. It behoveth all men to profit a like both by good report, and evil report, and to promote the things that are Jesus Christ's. But yet shall no good man covet over much to seek after glory with men, much less shall he rest in it being gotten: and that for this cause, lest whilst be obtaineth temporal glory of men, he be spoiled of a more ample glory, to wit, immortal, which he should have enjoyed of the immortal God. Of the fear of ignominy or reproach. For it may be objected unto them that they profit not in Christ, but rather reuoult from Christ, as we see the galatians to be taunted of the Apostle, whom he doubteth not to call foolish, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Of the certainty and greatness of the rewards which remain for us as well in this life as also in the life to come. For there be promises of both kinds put forth unto us. two And here again be effectual those places that a little before I rehearsed, to wit: Of the commandment of God, Of the promises of God, Of the threatenings of God, Of the counsel of holy men, Of the examples and deeds of the same, Of comparisons, etc. III What shall I say, that of causes moreover and circumstances, may no slender arguments be taken, when as in these often times lie hid many things, which minister no small force to the stirring up of minds? FOUR Neither shall here be pretermitted the craft or cunning of moving of affections. For in case thou desirest to induce the multitude to the love of virtue, to the hatred of vice, to compassion towards the oppressed with wrong, to indignation against the despisers of virtuous exercises, to the servant study of any thing, it shall be thy part to set abroach all the engines of art and grace in speaking. Hitherto finally do pertain also communications, obsecrations, contestations, and such like figures, as we see oftentimes the prophets and apostles to have used. Furthermore he that will praise either a person, or deed, or thing, shall understand that he must somewhat otherwise frame his talk in the Church, than the company of Rhetoricians is accustomed at the bar, or in the Schools. For these truly when they praise any person do prefix before their eyes these places: The way and manner of praising. the nation, country, lineage, wonders or miracles that went before the nativity, name, ornaments of the body, as favour, strength, comeliness: moreover education, studies, arts: also the goods or ornaments of the mind, as wit, docility, sharpness of sight, prudence, gentleness, sobriety, gravity, constancy, fortitude, godliness, zeal of religion: then the kind of life, state or condition; likewise the benefits of fortune, as riches, friendships, possessions, enheritaunces: again the acts done both publicly and privately: afterward the rewards of the acts done, as honours, offices, triumphs: last of all the things accomplished in the old age, death, end of life, opinion after death, signs or wonders going before or following after death. After this sort, I say, be the Orators wont to run through all the degrees of age. But sometimes they distribute those places in this order, the first they speak of the gifts of the body, next of the gifts of fortune, and finally of the gifts of the mind. But verily the preacher in all this business useth somuch unlike practice. I First truly the Church hath not been accustomed to prosecute with praises those that be a live, & still subject to all kinds of tempations and sins, as the Orators have done in putting forth their panegyrical and plausible Orations uttered in praise and commendation of men: as who saith iudgeinge that to be either the property of flatterers, or of such as prepare a triumph before the victory: Of whom that the doings of those are shameful, of these fond and foolish, it is plain and manifest. But it praiseth and extolleth those only whom all good men trust assuredly to be now translated into the fellowship and society of Saintes. II Again the Preacher that will celebrated the praises of any good & holy man, dealeth very slenderly with those places which we rehearsed, yea so far is it off that he taketh matter of praise, of the benefits of the body and of fortune, that he scarce toucheth them at all, or if he doth touch them, yet is it beside the purpose, and not but to teach by the way, how that blessed man trusted not or abused not those gifts and benefits. III Moreover, the Preacher many times expoundeth some Chapter of the holy Scriptures recited in the public assembly, in which also he standeth somewhat long: and at length by little and little he taketh in hand one or two, or certes not lightly above three places as touching his life whose memory they wish with all honour to be preserved, commending in them some virtues of his more eminent and perspicuous. four Last of all the Ecclesiastical Teacher doth with more earnest endeavour enforce himself to this, that he may direct all his discourse to the correcting and amending of men's corrupt manners, and to frame in the minds of his hearers impressions of true godliness, also to illustrate and séet forth the glory of the heavenly Country: then how he may make that blessed man to be had in admiration, to be wondered at, or worshipped. For he that is occupied in praising of any virtuous person aught to prefix to himself a double scope or end. The one, that by hearing the gracious and excellent deeds of worthy and famous men the godly hearers may be provoked to praise and magnify GOD, who vouched safe to elect and call them, and to brings to pass through them great and mighty things, whereby his name might be sanctified and celebrated upon earth. The other, that the multitude may be stirred and inflamed to the imitation of their so notable deeds. Either of these scopes is evidently set forth in the Scriptures. Touching the former Christ saith Math. 5. Let your light so shine before men, that they may see your good works, and glorify your father which is in heaven. To the Galath. 1. Thapostle: In me, saith he, they glorified God, which preached the faith that before I sought to destroy. As touching the later likewise Christ Math. 11. Learn of me for I am meek and humble of heart. Again 1. Corinth. 11. Paul saith? Be ye the followers of me, even as I am of Christ. And Heb. 13. Remember them that have the oversight of you, which have spoken to you the word of God: whose faith follow ye, considering the end of their conversation. Hitherto touching the praises of persons or holy men. Moreover whosoever desireth in his Sermon to praise an act or deed, How deeds are to be praised. as the act of king josias breaking in pieces the Idols and restoring the true worship of God, or of Elias stoutly striving against the priests of Baal, or of the Maccabees valiantly venturing their lives for the dignity of the truth and the ordinances of GOD, or of them that a little before these times provided by all means that sincere doctrine might be advanced in churches, that the necessity of the poor might be relieved, etc. aught to have in a readiness those things that serve to this purpose. I He shall declare before all things that the fact or deed which he speaketh off is honest, just, godly, profitable, praise worthy, agreeable to the word and will of God. II Further he shall not neglect to increase and amplify his furniture, by the causes and circumstances thereof. III But he shall bestow his chief and principal labour in exhorting unto imitation, or if so be his hearers have already attempted the like deeds, then to go forward in their good beginnings. Good deeds are to be adorned with due commendation: but yet the chiefest care of all aught to be employed about the profit and utility of the hearers. Wherefore it is expedient that those good deeds be inespecially praised and set forth, whereunto we chiefly covet (having regard both of the time & state of the Church) to stir and provoke them that are committed unto us to be taught. The manner of praising of things is all one with the manner of praising of deeds, The manner of praising of things and the self same places are found very aptly applied to either purpose. For the thing is honest and just, that hath God for the author, which is commanded of God, which he commendeth with divers promises, and whereby the knowledge that we have of God, receiveth increase or furtherance. That thing is good & godly, which availeth to the stirring up of minds to the study and embracing of godliness, or whereby godliness is declared. Profit and utility is derived into many parts. First that is profitable, which helpeth to the setting forth & sanctifying of god's name on earth, then that whereout commodities also do flow unto miserable mankind. Besides, there is one commodity common to the whole Church an other peculiar to every private believer. Again one consisteth in spiritual and internal gifts, an other in corporal and external gifts. But it is not necessary that we should divide all the places in this order. The chief things that are accustomed to be praised in the Church are, the word of God, the continual reading and meditation thereof, the sundry kinds of life, the ministry of the word, virginity, matrimony, likewise the gift wherewith God voucheth safe to adorn his Church, as those that be rehearsed Rom. 12.1. Corinth. 12. Ephes. 4. finally there are praised alms deeds, hospitality, patience, etc. As touching funeral Sermons, what the ancient fathers were accustomed to do, Funeral sermons. and what the majesty of our Churches and religion requireth to be done, we will briefly declare. There be extant in the works of Gregory Nazianzene divers and sundry funeral Orations, as those had at the burial of Basilius magnus, likewise of Athanasius Alexandrius, again at the burial of Gregorius his father, Cesarius his brother, and Gorgonia his sister. Ambrose hath left behind him four such orations, one of the Emperor Theodosius, an other of Valentinian, and two as touching the departure of his brother Satyrus, albeit Ambrose himself doth entitle these last rather by the name of books. And like as it appeareth those fathers to have borrowed this example of pronouncing orations in funeral solemnities of the Gentiles, whose custom (as we read) was to praise men when they should be buried, especially such as were noble and famous, in an oration before a great assembly of people: Even so they followed also their trade and fashion, when (as ye would say) sticking fast to the rules of the Rhetoricians as touching the praises of persons, they rehearsed many things of his life that was fallen a sleep in the Lord, repeating all things from his very childhod even to his old age. And certes who seeth not this practice to savour of the very rites and institutions of the Ethnics? But the ecclesiastical Teachers of our time in my judgement (as I may speak without the displeasure of the godly) do in this behalf go more sincerely to work and more according to sound religion, Funeral sermons hov● to be framed. whilst they duly execute their office, in that order that followeth. I If when they commend a funeral with their Sermon, they handle not praises curiously contrived and couched together, but other places much more wholesome and fit for the enformation of the hearers, such as are these: of preparation unto death, that death is the penalty of sin, of the miseries of man's life, of the deliverance from them by death, of the contempt of the world and all earthily things, of desiring the felicity of the life to come, of the immortality and eternal blessedness of souls, of the resurrection of bodies, of the last judgement, how an account is to be made therein of all the life past, of God's mercy open to all sinners if they repent but even at the last gasp, again that the dead are not immoderately to be bewailed or lamented, but that GOD rather is to be thanked, which hath delivered them out of the most filthy prison of their body, that the death of the saints is precious in the lords sight, that they are all happy and blessed, to whom it is given to sleep in the LORD, that is to say, in the confession of a true faith, and who is able to reckon up the residewe? II Where if so be it be thought good after these places declared, that somewhat be said of the brother which is brought to burial, then add they briefly, and (as ye would say) shamefastely some thing touching the kind of life that he embraced, and show how devoutly he served God therein, by diligent performing of those things that were his duty to do. Whereby the hearers also are given to understand what great industry it behoveth them to employ, to the intent every of them in their calling and kind of life may become acceptable to God. III Peradventure also they commend, and set before them the be alive to be followed, one or other virtue wherein the brother deceased excelled, or some notable act done by him for the behoof of the Church, for the common wealth, for redressinge the calamities of the poor, or his confession of Faith made in the very conflict of death. Further, Doxologiae. as touching the Doxologiae whereof we made mention before, they are not now in use. They were bestowed altogether in advancing and commending of god's goodness toward mankind, and in times past were premised in the sacred assembly, to the intent the people might with more willing minds, and with greater devotion sing holy hymns unto God, & give thanks to him for his most ample benefits poured upon them, as well spiritual as corporal. But now commonly for the most part in some parts of the Sermon is commended and set forth after the same rate, the goodness and clemency of God, his justice, severity, wrath, power, providence, and other points to him attributed, and that verily to the end men might be moved and induced to thanks giving, to eschew vice, to repentance, to amendment of life, to put their trust and confidence in God. But how these parts aught to be absolved and accomplished, it may be known out of those things, that be already said. be it therefore sufficient to have in this wise given instruction touching all these things, now will we add certain Cantions, Cantions, and then afterward examples. I The first Cantion. The Preacher must not endeavour himself to persuade any thing to the multitude, but that which is necessary, and showeth forth present profit and utility. II In persuasions or exhortations there must appers in the speaker a francknes or liberty joined with a certain favourable simplicity. For the one addeth weight or importance, and vehemently moveth, the other putteth away all suspicion, that the preacher be not thought either craftily to handle his cause, or otherwise to seek his own private commodity. Some there be that endeavour to set forth certain things, and do cunningly pretend a certain veil of religion, but by little & little they bewray themselves to tender more their owns gain and lucre, than the furtherance of true religion. Of which sort of craftsmen our age (alas the while) hath brought forth to to many: whom the success hath openly proved to be such, as have sought means to pamper their greedy paunch, and to gain, not souls to Christ, but money to the unsatiable God their helly. III By like reason he must take heed, that in any wise he be not perceived to submit and abase himself in persuading more than is meet, for that truly is the point not of teachers with gravity, but of flatterers with great leavitye. He that teacheth the multitude, aught not to be careless in defending of his own authority four Further as our exhortations aught to be-voyde of all rude inciulitye, so again must we provide that we seem not over nice, secure, cold, or timorous. V Neither certes shall a man think that he doth as much as he needeth to do, when he once or twice putteth his hearers in mind of any thing, or exhorteth them to do this or that, but he must often times and with great ferventness repeat the self same cause, and that so long till he shall perceive own fruits to follow. Chrysostom that it aught so to be, declareth in many words in his sixth homily upon the first Epistle to timothy. And we may see in the Sermons of the said father, divers. and sundry admonitions, sometimes also very long and applied to the moving of affections, as touching the self same matters. This likewise must not be forgotten. Where there be many ministers in one Church to sustain the labours of teaching, there they shall viligently common and entreat among themselves, of those affairs which they shall judge to be profitable and necessary for the behouse of the Church, that with like study and agreement they may handle the same before the people. VI Again he that purposeth (the time so requiring) to publish and set forth the praises of some holy men, shall do it very sparingly, yea and shall purposely avoid fond and fabulous histories, and the vain rabblement of miracles. There be some stories of Saints carried about which are altogether unsavoury and untrue, some also openly rejected, as it may appear Distinctione XU. C. Sancta Romana. Paul the Apostle to the romans 15. reporteth that he by the power of Christ had done many signs and wonders, and yet Luke in the Acts toucheth very few. Let us therefore likewise follow here in the wisdom of Luke. II In the praise and commendation of deeds and of things nothing must in any wise be spoken for favour or flattery. But as in other things, so also in praises aught a mean and measure to be prefixed. VIII. Besides in all praise he must be sure to obsteine from such comparisons as may engender envy & grudge. For comparisons are wont for the most part to procure hatred and offence, even in profane matters: Wherefore there is no cause why thou shouldest hope that they will be well thought off and allowed in divine matters. IX. And with the same modesty & prudence it behoneth him to proceed in funeral Sermons, in which some thing is inserted to the praise of him that hath left this transitory life. X If there be any points beside in all these things to be observed, the due consideration of the causes and circumstances thereof will easily prompt and minister the same. Now let us note some examples of this kind of sermons. Examples of perswasory Sermons. Esaias cap. 49. laboureth to persuade all men that they would embrace the Gospel and the son of GOD jesus Christ, and so be graffed into the Church. There is extant in jeremy xxvii. a swasory Sermon, where the prophet persuadeth the jews, that if they will be saved, they must yield themselves to the king of Babylon. The same cap. 29. is a persuader of them that were in Babylon, not to attempt any alteration of the state in the common weal. i Cor. xuj. and 2. Cor. 8. Thapostle persuadeth the Corin. that they would make a collection of alms to be sent to Jerusalem, Chrisostom in a certain homily in his fift tome, persuadeth the the bishop Severianus is to be received again, the force of whose reason is expressed in the Tripartite history lib. x. cap. x. In an other homily he persuadeth the people, that they should not be moved or disquieted in case it were his chance to be put away. Examples of hortory sermons. Hortatory or admonitory sermons are very rife & plentiful in the sacred scriptures. Moses' Deut. 6.11.28.29. warneth all men straightly to keep and fulfil the law of God. Look Esay cap 40.55.56. Also jeremy cap. 3.4.18.33.44. For in all these places are grave and weighty Sermons wherein they exhort their hearers to repentance, to the love of God's word and amendment of life, etc. Cap. 22. jeremy exhorteth the king to embrace justice. There is none of all the prophets in a manner in whom thou mayst not note a number of such like places. Moreover there be sundry sermons of Christ pertaining to this effect. Mark. 9 Christ exhorteth all men to beware lest they give offence to any. Cap. x. he exciteth every man to deny himself. cap. 12. he admonisheth his hearers to shun the Phariseis. Saint Paul Act. 20. commandeth bishops to take diligent heed to their flock. Chrisostom in his u tome, in divers and sundry sermons exhorteth to repentance, to humility, to love, to concord, to liberality towards the poor, to the contempt of earthly things, glory, honour, etc. Whereof in some may be seen the order of handling themes simple, in other some themes compound. The same Chrisostom explaineth a sentence or place of Scripture in this kind with incredible skill and cunning in that his homily so well known touching the words of the apostle unto Timothy: Use a little wine for the weakness of thy stomach. Gregorius Nazianzenus hath put forth a notable oration as touching relieving of the poor. The praise of a person is to be seen handled in Esay. 42 where Cyrus king of the Persians is commended, Examples of a person praised. and that so much the more magnificently, because he bore the type and figure of Christ. Christ Luk. 7. praiseth john Baptist. Saint Paul in more places than one greatly commendeth Timothy. Chrysostom in his u tome preacheth in commendation of job, 1 Cor. 4 16 2. Cor. 1. Philippi. 2. 1. Thssa. 3 of Elias, of the Macabees, of the three children put into the fiery furnace, of Susanna, of Inuentius and Maximius martyrs. Nazianzenus in like manner of Cyprian and the Maccabees. The praise of a deed how it is to be adorned and set forth, Examples of a deed praised. may be learned out of the epistle to the Philippians, and out of the first to the Thessalonians. For these the Apostle praiseth, forasmuch as they persevered constant in the confession of the truth, and suffered not themselves to be withdrawn from the truth by any delusions or sophistications of the false apostles. Chrisostom in his tome u celebrateth in full sermons the hospitality of Abraham, the patience of job, and the notable deeds of other holy men beside. To this order in like case may be ascribed out of tome u his third homily touching bishop Flavianus supplying an ambassade for the city of Antioch to the Emperor Theodosius, where is extolled a like the deed both of the bishop and the Emperor. In the 9 homily are commended those that abstained from the custom of swearing. In the homily 10. those that after meals repaired immediately to the church to hear the divine sermon. Nazianzenus hath left to posterity three exquisite sermons as touching peace making & atonement of parties at variance. Concerning the praise of a thing be these th'examples: Examples of the praise of a thing. Psalm 119. containeth a praise of the law and word of God. Psal. 78. a praise of the church. Psal. 133. a praise of unity and concord. Paul i Cor. xii. xiii. xiiii. commendeth divers gifts, especially prophesy (which is the faculty of interpreting the Scriptures) and love. To the praise of faith pertain those things that are read Heb. xi Chrisostom in his tome u praiseth alms giving, in a certain homily wherein he proveth it to be an art, and that truly of all arts the most gainful. Tertulian and Cyprian commend patience in Sermons purposely written thereof. As touching funeral sermons we have spoken sufficiently before. Those may be counted for Doxologiae, Doxologiae. which are expressed Esay. 12.25.42. Again likewise many of the Psal. sungen in the way of thanks giving: but above the residue those are most fit & apt hereunto, wherein the whole multitude is provoked to give thanks, and praise God: of which sort are the Psalms 81.92.93.95.96.98 99.100.103.104.105. Chrisostom in his tome u homily xi. exciteth the people to give God thanks for their deliverance out of the dangers that were feared by reason of discord and sedition. Homily xii. he exhorteth them to be thankful for their liberty obtained of the Emperor Theodosius. Likewise in the homily which he made after his return out of exile. Hereunto may be adjoined also three other homilies, whereof in the first he teacheth, that God is to be thanked, forasmuch as he commandeth no grievous thing to be done: in the second, that to acknowledge GOD'S benefits is the greatest Sacrifice that may be: in the third, that we aught to be thankful unto God, not only in words, but also in deeds. Of the kind Corrective. Cap. XIII. AS in the kind of Sermons Redargutive are properly confuted and amended all errors contained in assertions or principles of doctrine: Even so in the kind Epanorthotick or Corrective is reproved & corrected whatsoever is found vicious and offensive either in manners or rites. Therefore to this kind pertain all Sermons and Orations ordained to reclaim men to a better trade of life, or to suppress unjust dealings, or to condemn vices which are rifely used, whither they do consist in persuasions, or dissuasions, either in dehortations, or rebukements. For all these forms must we use when we take in hand to correct the manners and conditions of men. For why we persuade and exhort that men leaving vice would embrace virtue, we dissuade and dehort from those things that are justly to be reproved. Moreover we blame the persons that are subject to any notorious vices, and we teach and command their company and fellowship by all means to be avoided, we rebuke naughty and uncomely deeds, we reprove the things themselves, namely all kinds of sin and wickedness. Unto this kind may invective Orations, worthily be thought to be allied. For what do they else contain, then grievous corrections, or reprehensions of unjust and injurious dealing? Of such are a couple extant put forth of Gregory, Nazianzene, against julianus. Of the same sort is there an Oration of Chrysostom, touching Babilas the Martyr, As in which be contained, also many things against the said julianus, which Oration notwithstanding beareth the title not of an Homily, but of a Book. Albeit some man peradventure may judge, the such writings tend not to the correction of any the have offended (for how may he be corrected which is there chiefly assaulted and inveighed against, when it is plain & evident the the same wicked person had now already by the miserable & ugly end of his life sustained the pains of his impiety?) but rather to the comfort of the Godly, which aught to rejoice and be glad, for that they are by God's providence safely delivered from the tyranny of their no less crafty than cruel enemy. Howbeit after what sort soever thou be disposed to frame thyself to the correction of corrupted manners, whether I say by dissuading, or dehorting, or reproving, or by any other means, the very same places truly may serve thy turn in this behalf, which are recited orderly in every the parts of the former kind. Only this must thou do, namely turn all the said places into the contrary part. For where any thing is to be persuaded (as we said) by reason of the honesty, of the justice and equity, of the surety, of the easiness thereof, and so forth: in this kind of Sermons verily thou shalt with no great labour dissuade any thing, if in case thou canst prove it to be dishonest, unjust, injurious, perilous, difficulty. etc. In the same order shalt thou proceed in dehortations, and controlements. For those places which we have digested in the Chapter afore going, being declared after a contrary sort, shall every where be used and applied. And doubtless whosoever he be that heareth his purpose or fact to be reproved and condemned with such like reasons and persuasions as these, it can not be chosen but that he shall inwardly be moved, and by little and little pierced (as it were) in conscience, wholly submit and prostrate himself. Which when it cometh to pass, there is good hope offered, that he will every day more than other forsake his former evil life, and return into the right way again. For in deed it aught to be the scope of all corrections, to bring men to the knowledge of their sins, to the intent that seeing the greatness and filthiness thereof, they might be touched with the care of their salvation, and brought to amendment of life. Wherefore what points soever be helpful and necessary to this end, whither they be taught in the works of the rhetoricians, or set forth in the holy books of Divines, shall aptly and rightly be applied unto this kind of Sermons. As touching other points that are to be observed and marked in this kind, they may be perceived partly out of those things that we have said in the preceding chapter, and partly out of the cantions following. But forasmuch as a number of things be required, yea and not small helps of wisdom requisite in him, that will rebuke sins with any fruit at all, therefore it is necessary that we here draw forth and let down many cantions. The first shall be of the care and ferventness, Cantions. that aught first of all to be accounted off in Preachers. I First verily the teacher of the church shall often times, and with all his power (as I may say) consider with himself, that a good portion of his office consisteth in reproving of sins and vices, and that he then finally truly executeth the function of a faithful shepherd, when with all diligence he provideth and forséeth, lest with the scab and ytching of some one swine the whole flock in the Lord's field should be corrupted and infected. For undoubtedly that which in times past the Lord said unto the Prophet Esay Cap. 58. Cry out of thy throat as loud as thou canst, spare not, life up thy voice like a trumpet, and show my people their iniquity: that also aught all Preachers to judge to be spoken unto them by the same Lord even until this day. And I believe verily Preachers might (as it were with spurs) prick forward themselves to the execution of their office, in case they would often times consider & have before their eyes that grave and weighty protestation of Paul th'apostle unto Timothy, and would interpret it to be made privately to every one of them, yea & imagine that the lively voice of so worthy an Apostle resounded daily and hourly in their ears. The words of the Apostle be these: I protest before God and the Lord jesus Christ which shall judge the quick and the dead at the time of his appearing and in his kingdom: Preach the word, be fervent in season and out of season, reprove, rebuke, exhort with all gentleness and doctrine. It is certain that whosoever shall deeply engrave and imprint these words in his mind, will not lightly give occasion that any man may justly say of him, that he either for fear of danger, or for hope of any commodity is slothful and negligent in reproving and condemning the wicked. But what manner of person it behoveth him to be the shall with grace and authority accomplish this thing, we will eftsoons declare. two It pertaineth verily to every Preacher freely and severely to control vices, but none other for the most part shall do it with dignity and comlyn●s, except those that be in some credit and estimation with the multitude. Such most chiefly are old and ancient men honourable to all men by reason of their age, and such as being sometime conversant in public affairs are supposed to have gotten the experience of many things. Next unto these are those that be commended and well thought off for the wonderful purity of their life, and be themselves void of all crime. For with what face shall they accuse others, that are touched with the shame and remorse of their own offences? Then thirdly such as by their excellent learning and erudition, deserve to have their words credited in all things. In which two virtues, I mean learning and innocency of life, Timothy excelled, although but a young man. Last of all those in whose words the power of the spirit do more openly show forth itself. It followeth of the time wherein it is convenient to reprove sins and vices. III And certes then aught sins to be reproved and controlled, when either the place of scripture that is expounded, or state of the church, or manners of the people do require the same. For at what time certain vices and enormities begin to infect the multitude, the ecclesiastical Teacher shall in repressing of them duly and seasonably be altogether occupied. First the sore is to be healed, before it groweth to an incurable canker: For To late is medicine sought, When mischiefs once by long delays past all recure are brought. And verily the Physician of the soul shall first of all endeavour himself to cut away the greater maladies, then shall he take in hand those that be of lesser danger. four And it is not to be passed over that Chrysostom said in his 4. homily upon the Epistle of S. Paul to the Philippians: That then the Preacher aught to keep silence, when he holding his peace, and finding fault with nothing that is done, there is sure and certain hope, that the evils which are committed, may be turned away: but if the contrary cometh to pass, so that he keeping silence enormities are not only not rooted up, but all things also become worse and worse, than it is necessary, that he go forward in reproving so much as he may do. For he that sharply rebuketh sinners albeit he doth nothing else, yet thus much bringeth he to pass, that he suffereth not the mischief to grow any further. And no less worthy to be noted is that which Augustistine hath left written in his book 1. cap. 9 de civitate dei: If therefore any man forbeareth to reprove and find fault with wicked doers, for that he awaiteth a more convenient time, or feareth least by that means they should become worse, or that other weaklings, which aught rather to be informed to a good and godly life, should be hindered, and oppressed, and turned from the faith, this seemeth not to rise of any corrupt desire that he hath, but rather of the rule and advice of charity. And after a few words in the same chapter: They that are placed in the higher degrees of life, providing for the most part for their fame & safety, whilst they fear the wiles & invasions of wicked men, do refrain themselves from reproving of them. And although they stand not so greatly in doubt of them, that they yield through any, their threatenings and impieties to perpetrate the like evils: yet nevertheless the very same things which they commit not with them, they will not commonly find fault with, when as peradventure they might by reproving correct & amend some lest if they could not, their own safety and renown should come into harsarde and decay. And this they do not upon that consideration whereby they see their credit and safety to be necessary for the profit of men to be instructed, but father through that infirmity, whereby they are delighted with a fawninge and flattering tongue, & with a fair and calm day, and whereby they fear the judgement of the common sort, and vexation or destruction of the flesh, that is, by reason of certain bands of covetousness wherewith they are enwrapped, and not for their duties sake of love. Thus much S. Augustine. Wherefore by these things when and how far forth it is lawful to intermit the reprehension of vices, every man may easily judge. Now what things remain chiefly to be reproved. V There is no kind of sins, in which the Preacher aught to wink and be tongue tied, or that may be pretermitted without reproof. Therefore it is not inought eagerly to inveigh and abandon such vices as are very great and heinous, but even those also shall be brought to the judgement of the Church and called into question, which the common people esteem to be but trifles in respect, neither do accounted them so great, as in deed they are. Provided that those evils be spoken against with more diligence and vehemeny which are grown to be of greatest force with the multitude, and by reason whereof greater inconveniences are feared. VI In the mean time the godly Preacher must take heed, lest that being moved with the false reports and surmises of some men, he fall to carping and comtrolling of certain vices. It is over often tried by experience, and that truly with the great offence of the whole Church, but with the greatest peril of the estimation and good name of the preachers themselves, what masses of mischief the over hastiness of some in believing every one that cometh, especially women and light persons, have brought in. And AEneas Silvius reporteth in his book de aulicorum miserijs, that is, touching the miseries of Courtiers, how a certain man of Milan in times past made a grievous complaint to one Bernardinus a Preacher, of all those that lent their money upon usury, and that, verily to this end that when other should cease and leave off so to do, he alone might reap huge gains & prays by that trade. Therefore neither those things that are noised of the simple and ignorant, nor those that be reported of subtle and crafty men, shall the minister of the Gospel rashly admit forthwith to be declared out of the pulpit to the people. The surest and safest way is, (where at lest be had lawful meeting and consultations of the Elders of the Church) to rebuke those crimes and enormities, as touching which it shall be determined before in the self same assembly, that they should openly be reproved and spoken against. Now follow divers things touching the manner of reproving. VII. Whensoever it seemeth good to rebuke viees before all things it is necessary to premise certain doctrine and reasons, where out men (though blunt and rude) may learn, that those things which are of thee reproved, be very grievous sins, and such as deserve eternal damnation. For very weak and slender is that reproof or rebuke, which is not grounded upon God's word, and taketh strength therefrom. And that is it that the apostle meaneth, when, after he had said, improve, rebuke, exhort, he wisely addeth, that it must be done, by applying of doctrine. VIII. And that all corrections aught not to be framed a like, but one more bitter and vehement, an other more mild and moderate, is a things well known of itself, partly by the kind of crimes committed, and partly by the state and condition of those men that are snarled and entangled with the same crimes. To the intent I say not, how in the Sermons of the prophets and of Christ we may observe the like trade. look what prudence and circumspection is requisite in driving away the diseases of the body, the same truly is required in expelling the maladies of the mind. And as touching this difference wisely to be made Chrisostom hath somewhat in the beginning of his Enarration of the Epistle of Saint Paul to the galatians. But it behoveth us notwithstanding to declare, where it shall be convenient to give place to the milder and where to the sharper sort of rebukes. First therefore of the milder sort. IX. There be certain offences touching the amendment whereof it shall be sufficient after a friendly and loving manner to admonish the hearers. Of which sort it is, if a man speak against the affectation of new and strange apparel, against the contempt of men's fond traditions, etc. Which for the most part be peculiar but to few, and are in no wise to be accounted among the manifest and greater sort of sins. If a man therefore should with tragical clamours and bitter rebuckes cry out against these things, he should bring to pass the not only the fantastical people, but even the wiser sort also returning home, would in their common talk sooner laugh him to scorn, then bethink them of any amendment at all. X. And albeit the exhortation be gentle & soft, yet must heed be taken, lest any thing in it seem to extenuat the nature of sins. For in deed it is an horrible sin for a man, in his talk to minish sin, or to make it seem less than it is. XI. Again this must likewise be foreseen and taken heed off, lest whilst thou gently admonishest thy hearers, and purposely also seekest to a avoid the extenuation of sin, thou so depaintest in the mean time and settest forth sin in his coolours, that thou privily tickle the minds of thy hearers and (as ye would say) egg them to conceive either a certain new desire of sinning, or else to take a certain pleasure of their sin lately committed. Thou shalt find those that are wonderfully delighted, when they hear those vises pleasantly described, which they know themselves to be addicted unto. Now of the sharper sort of rebuckes. XII. Full well is it said of Chrysostom: To speak gently and mildly to scholars when there is need of roughness and sharpness, is the part, not of a teacher, but rather of a corrupter and an enemy. Many sins there be therefore which require more severe controlment and rebuke, especially those, that are most apparently repugnant to the fen commandments, that minister manysolde matter of offences, wherewith a great number of men of all sorts are entangled, finally that are supposed to be such as can not be taken away, without searing or cutting. XIII. And in reproving of these sins those things may have place whereof we see mention to be made of others. Chrisostom upon Genesis homily 24. requireth to be pardoned speaking more sharply. I know, saith he, that these things will sting your ears, but pardon me. I speak them through greediness of your salvation. Peradventure he imitateth the Apostle 2. Corinth. 11. speaking in this sort: would god you had suffered me a little in my foolishness. And in deed ye suffer me: for I am jealous to you ward through the zeal of God. Am I become your enemy for speaking unto you the truth? My babes of whom I travail again in birth, etc. Sometimes he that taketh in hand to accuse and rebuke others, numbereth himself with those whom he accuseth. The prophets do adjoin themselves to the residwe of sinners, and pray for pardon. And Paul 1 Timoth. 1 Christ came into the world, saith he, to save sinners, whereof I am chief. chrysostom on the first Epistle to the Corinth's homily 23. hath these words: All men at the very hearing of wholesome Doctrine wax deaf, and thereby are replenished with many evils: and we may behold the naked souls to be as men are commonly wont in an army after the bront of battle, some dead, other some wounded: even such there be in the Church. Wherefore I exhort and admonish, that we may be provoked one to help and comfort an other: for I also am of the number of them that be wonuded, and of those that want medicine. But do not therefore despair. For albeit the wounds be great, yet are they not past cure, etc. And moreover the same Chrysostom in his homily 4. touching the Faith of Anna Samuels mother, when he perceived a very few to be come together to the Church, inveigheth strait ways in a bitter Oration against those that were absent, whom he would have to be severely admonished, of them that were there present. The place is very proper and to the purspose, but long and tedious. These things therefore and such like which may serve to their use, it behoveth the studious diligently to obsere. XIIII. But in all this whole business, he that speaketh must take heed that he never chafe and become angry in such sort, as that he forget the bounds of modesty, or be thought to be inflamed more with the displeasure of some men, then with the hatred of their vices. We have seen at times some both in voice, countenance, eyen, gesture, and to be short in the whole state of their body, foully to deform & disfigure themselves, again with rude yell and outcries to fill all things, & at length, through the rage & impotency of their mind to departed out of the Pulpit, or at lest forgetful of the things that they spoke off a little before, not able to return to their purposed matter. Surely their hearers feared lest they had been on the sudden attached with an Apoplexy or some such like disease. But I pray you was not this with the more folly to find fault with the lesse● or with a greater madness so seek to reform madness of others? liberty in speaking deserveth praise, fury is counted blame worthy, & doth utterly disgrace even those things that are most wisely spoken: as we may read in the homily 17. upon the Acts of Thapostles in the work which is of some ascribed unto Chrysostom. XU. Moreover this discretion also is very requisite in a Preacher. He may lawfully entreat of some vices more openly & grossly, as when he inu●ygheth against a murderer or a drunkard, he shall accordingly declare and paint forth the cruelty of the one, and the filthiness of the other. But as touching some he must in no wise deal with many words, but only with a grievous detestation & horror touch them as it were hourly with his finger's ends, not displaying the manner how they are done & accomplished. In which sort are all those sins well near, that be allied to whoredom, and lechery, the procurement of barrenness or miscarriage of child, the use of painting whereby women do make themselves to seem beautiful. Again the fraudulent crafts wherewith Chapmen & merchants do falsify their wares, add unto them colour, weight, and other sleights almost innumerable. Certainly to broach and bay open these things is not good, lest the same vices which thou endeavourest to suppress, thou plant first of all thyself in the minds of many that were before utterly ignorant thereof. Albeit how far forth also it is lawful for thee sometimes to stand upon these points, and to defect after a shamefast sort some secret matters, to the shame and reproach of those that are guilty therein, thou mayst learn out of the Prophet Ezechiell cap. 16. and other places of the holy Scripture, besides out of Chrisostom homil. 37. on the first Epistle to the Corinth's, and homily 5. upon the first to the Thessalonians. Now let us distinguish and sort out the kinds of men, to the intent it may appear and become evident upon whom chiefly the darts and dint of rebukes aught of right, most frequently to be thrown. XVI. As it is apparent that there is no state or degree of men void of lusts or free from sin: so the Preacher shall in no wise let to blame and accuse the enormities of all men without exception. To which effect it pertaineth that the apostle writing as well unto Timothy, as to Titus, so providently teacheath them, how and after what sort they should behave themselves in oxhorting & reproving of all sorts of men. And again the same hath generally commanded that those which offend should openly be reproved, to the terror also of others. That in like manner is universally to be taken, which long before to the prophet Ezechiell (cap. 3.) god himself said: If thou shalt not warn the ungodly, nor speak unto him to dissuade him from his wicked way that he might live, I will require his blood at thy hand. But if thou dost admonish him, them hast thou delivered thine own soul. Wherefore to come to that which I was about to say, the Teacher of the people shall judge all his hearers indifferently, in this behalf, to be accounted in the self same order, and that there is none among them all which aught not to be subject to Ecclesiastical discipline XVII. But in the mean time there appeareth to be some difference made of holy Teachers in reproving & comptrollinge of persons. The prophets, do in their words both more often, and also more bitingely sting the jews, (unto whom had shined plentifully the knowledge of gods will) than the Gentiles drowned in the deep gulf of ignorance. Again the apostle Paul more severely chideth the galatians, than he doth the Corinthians, or any other beside. The same admonisheth. Titus, that he shoal sharply reprove the Cretensians. And this he doth truly, not as though they should think it meet to have regard only of the crimes themselves, but also of their qualities and kinds. Moreover we see the Prophets, Apostles, and CHRIST chief captain of the preaching school, to be accustomed as most commonly, so also most grievously, to assault the ungodly priests, Doctors, Scribes, Pharyseis, the authors of false opinions, and that for this cause inespecially in that setting out their external and counterfeit righteousness, they sought means to have the internal and true righteousness in deed to be utterly buried under foot, and again for the they preferred men's traditions before the law of god. With like liberty of speech do the prophets often times shake up the corrupt judges, terming them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and oppressors of the poor against all right and equity. And peradventure for this cause do they assail both the sorts, that is to say, one while the priests, an other while the judges, for the of these two kinds of men depend the safety of the whole city, seeing that from them sins and vices are soon derived into all the people, and again these being brought into order, it is an easy matter to reduce all the rest of their subjects to the obedience of laws. What need many words? we may gather out of these things, that how much the more foully any are fallen, or be of more obstinate dispositions, or hurt more through their offences, than others, so much the more studiously and severely are they to be corrected. xviii. But in noting and reproving the vices of magistrates there is need of singular judgement. For some potentates there be which will suffer themselves to be rebuked of some men, but not of every man: some again will admit no teacher or instructor at all. Saint Ambrose (as it is recorded in the Tripartite history lib. 9 cap 30) trusting to the goodness of his cause which he had in hand, unbashfully reproved the Emperor Theodosius, and he so worthy a prince took well at worth the reprehension of so worthy a doctor, although it were bitter & public. For unto Ambrose was known right well the notable towardness of the Emperor, and the feru●t zeal of his mind inclined to equity: again Theodosius had perfect trial & experience of the wisdom & integrytie of Ambrose. And certes where the preacher himself leadeth a pure and unspotted life, & the magistrate for his part unfeignedly embraceth justice, there do the wholesome endeavours of the minister of the Gospel aspire to most happy success. john Baptist doubted not openly to reprove the wicked king Herod, & he again (as the Evangelist witnesseth) feared and reverenced john. Christ Luk. 12 overthwartly pinched Herode, calling him fox. 2. Samucl. 12. Nathan seemed to use as it were a certain stratagem or fine poleey, when intending to reprove king David, he suddenly devised a parable of two men, the one rich, the other poor. Neither is it a strange thing to observe other parables also put forth of the prophets in hard and difficult matters, as Esay. 5. jere. 24, etc. To be short, it is plain and evident that magistrates are to be reproved in time and place as oft as they departed from the path of righteousness: but with what foresight and provision that is expedient to be done, no man can certainly demonstrate by rules, but it is necessary, that every man according to his own discretion, do partly out of the sermons of the prophets and of Christ, partly out of the kind, causes, & circumstances of matters incident gather and devise with himself. Neither truly do I know very well how it cometh to pass, that in the Sermons of the Apostles we find not any thing over hardly spoken against any magistrates, but rather there occur many things whereby subjects are admonished to obey them, yea though they be evil and wicked. But I suppose two causes may be rendered of that matter. One, for the all governors of common weals at the time were every where ethnics & unbelievers, and therefore not as yet received into the society of the church: whereunto the Apostles knew right well that their authority only stretched. For those that were without, 1. Cor. 5 they left unto GOD alone to be judged. The other, that forasmuch as the doctrine of the gospel was every where evil spoken off, & of a great number also flaundered, as seditious and tending to the decay of common weals, the Apostles judged it very untimely, to exasperated them with the over sharp controlment of their private vices, whom being stirred unto wrath they knew would forthwith seek by all means possible to hinder and stop the course of the gospel. Where I might add, that the apostles peradventure instructed by the holy ghost saw before, that in reproving the princes of that age (whom God as yet vouched not safe to call) they should lose all their labour and travail. But the process of our talk groweth further than we think for. XIX Certes that we aught more modestly to deal sometimes with those that supply any public charge, and are placed in the degree of worship or dignity, the apostle seemeth to insinuate, where unto Timothy he saith: Rebuke not an Elder, but exhort him as a Father. 1 Timoth. 5 And we may doubtless prosecute the cause of religion and of the Church with great ferventness, and may also urge the severity of ecclesiastical discipline: but yet this whole business requireth a certain moderation and discretion. Wherefore of some is improved the sharpness of Chrisostom in his correctory Homily entitled, against Eutropius, of which see the Tripartite histo. lib. 10. cap. 4. The like judgement have a number given of the homily wherein the same Chrisostom (by reason of Eudocia the Empress, Tripartit. hist. lib. 10. cap. 13 whom he knew to be grievously displeased and to practise wiles against him) displayed and laid open the ungraciousness of women. Like wise of an other against the said Eudocia, the beginning where of is: Eodem lib. et cap. Herodias once again waxeth mad, and is troubled, she longeth once again to get john's head in a dish. XX Butt howsoever we prepare a Sermon to reprove our fuperiours, we must take diligent heed, least we unadvisedly power forth any thing, whereby the ungodly may snatch occasion either to utter or attempt any thing seditiously. So to seek to take away offences, that greater offences grow thereby, seemeth to be the part of an unadvised, or rather of a mad man. And undoubtedly every Ecclesiastical reprehension aught to tend, to amendment, not unto tumult: to edification, not to destruction. XXI And albeit so often as any degrees of men are touched (by way of rebuke) it be expedient to refrain from their names, yet when entreaty is made of such persons as procure destruction to the whole multitude, of which sort inespecially are the authors of sects and open rebels, then is it lawful to utter their names, or to paint forth their persons in their coolours. For so doth Paul the Apostle 1. Timothy 1.2. Timoth. 2. call Himenaeus, Alexander and Philetus hetitickes by name, and willeth them to be avoided. Again in the same Epistle cap. 4. he toucheth Alexander the copper Smith. But lest any man should allege and say that this is done in an epistle written privately to one, look Esay cap. 22. openly preaching against Sobna the scribe. xxii Thou must not think much to reprove the self same crimes often times and in divers sermons, and truly so long, till thou shalt perceive some amendment to follow. Touching this thing Chrisostom admonisheth in a certain homily entitled, of David and Saul, and of toleration or sufferance. The same also hath left unto us notable examples, especially where he inveigheth against swearing, wrath, etc. xxiii Now and then also he that hath the oversight of the Church, doth wisely threaten those, that declare by evident proof, that they will by no means forsake their vicious living, how he will exclude them according to Christ's institution from the holy table of the Lord, that is (as they use to speak) excommunicate them, especially where the crimes be such that they minister reproach to the Church only where they are committed, and be supposed to require such a remedy or medicine. Which thing we may see Chrisostom to do with a stout and valiant courage in his tome u homily 26. & 28. where he entreateth against those that used unadvisedly to swear. XXIIII Neither is this enough. The Preacher shall admonish also and exhort the christian magistrate, to put to his helping hand to the suppressing of sin and vice. Which thing truly he may easily bring to pass, in case he will but enjoin a certain civil penalty to those that despise or deride the word of GOD, and the censures of the Church. For what shall the Preacher of the Gospel prevail with brutish and degenerate people, though he stoutly set forth things profitable, & comptrole the contrary, if so be the magistrate doth not acknowledge it also to be a parcel of his charge, to aid and assist him? Truly there shall never be any common weal established worthy the name of christian, where it cometh to pass that how much the teachers of the Church do build up through their travail, in declaiming continually against vices, so much again the civil magistrates do pluck down, through their negligence, in never seeing execution done upon those that be offenders. XXV. But in all the order of reproving of sins it is very necessary, that the minister of the word do studiously teach by what means sins and the custom of sinning may best be avoided of every man. Chrisostom in his tome u homily. 5. doth skilfully show a way, how the wicked custom of swearing might be eschewed. Ezechiel, whilst cap. 34. he reproveth evil pastors, by the same diligence declareth, what the office of a good shepherd is. xxvi I had almost forgotten this. Unto every bitter and vehement rebuke shall be adjoined some temperature of comfort, and that chiefly by propounding unto them that repent, certain and assured hope of mercy, which god accustometh bountifully to exhibit to all those that unfeignedly crave it at his hands. The manner is among the Physicians of bodies, to put to their simple purging medicines, (when by their sharpenosse they molest the stomach or other parts of the body) certain things to alloy their strength, yea and with all bitter medicines (lest the mouth should be brought out of fast) to intermeddle sweet things. We see therefore that this devise hath liked also the prophets the Physicians of souls, whose perpetual fashion (in a manner) is, unto rebukes to join consolations, and unto threatenings to add promises. And why it aught so to be, this is the reason: The preacher must with all diligence bend himself to this, that he bring sinners not only to sorrow of mind or contrition as they call it, but also unto faith (for in these two parts, that is to say, contrition or mortification & faith, is repentance accomplished): and that for this cause, lest such as find themselves guilty of everlasting damnation, being cast down by the severity of God's judgement, should be driven headlong into desperation. xxvii At length when the preacher feeleth and perceiveth that by his fidelity and diligence, by his timely and untimely entreatings, pursuinge, cryings, twitchinges, instigations, some are brought to amendment of life, he shall at some convenient time praise them and comfort them, either publicly all in general, or some also privately, & (as much as lieth in him) shall be the author unto them, of persevering in their good and godly purpose. Which thing also we may perceive the prophets to have done often times, whilst they commend and set forth the felicity of them, that revolting from the tents of ungodliness, do repair to the Ensigns of faith and repentance. And it cometh to pass truly by this means, that they do not lightly return again to the filth of their former life, neither can justly be touched with these proverbs: The dog is retired to his old vomit: and the sow washed to her wallowing in the mire. 2. Pet. 2. xxviii After all these things if it happeneth that the Preacher by reason of his frank and severe, but yet just and necessary rebukes, do fall into the hatred & displeasure of some men, yet shall he therefore in no wise be faint hearted, nor as one discouraged cease from his work, but rather he shall more and more harden himself, and go forward by all means to wrestle out amongst them, to the intent that thing may come to pass in very deed which he coveteth most chiefly to see. And let him often times call to remembrance, what an excellent function he is called and advanced to, not of men, but of God himself: also what incomparable rewards be prepared of the same prisemaker God, for all those that do valiantly scrive and continued to the end of their course. There is no doubt, but that which is privy in himself, that he hath with all diligent endeavour and fidelity, faithfully performed and accomplished whatsoever his duty was to do, but that he (I say) shall feel present comfort never wanting unto him, and the holy Ghost shall surely witness with his spirit that he hath God in so great labours and difficulties favourable and merciful unto him, and that he will not suffer him through the unbridled rage of his enemies to be oppressed or by any other means to faint and give over. But the preacher himself moreover shall mollify & break in sunder the hearts of a great number, & shall prevent the matter, lest they should wrathfully be inflamed against him, if so be he sometimes inculke in his sermon: that he doth that which he doth altogether by virtue of his office: that it is not lawful for him so much as the breadth of a nail to departed from the line of truth, which the Lord himself hath limited. That he is the ambassador and messenger of the high GOD (for so doth the Prophet Malachy call the ministers of Churches Angels): and therefore that he neither can, nor will utter any other thing, then that which his mighty prince hath given him in charge. Again, that all things which he speaketh are grounded upon the divine Oracles, and defended by the force of the invincible truth. That he in no wise feareth the judgements of godly and learned men, which shall uprightly & indifferently weigh and consider his cause. That he for his part full sore against his will, and never without great grief of mind, cometh to the painful reproofs and rebukements of sins, but that he is drawn and enforced unto it, seeing both public necessity requireth it, and the common profit of his hearers persuadeth him thereunto. That he chiefly doth that which good Physicians use to do, who, not after the will of the pacientes, but after the nature of the diseases, do minister medicines some sharper some gentiller. That it is a thing very uncivil, and against all humanity to deal contumeliously with him that well deserveth: that that sick body is altogether unworthy of help at his Leeches hand, which would reward him offering an wholesome (though somewhat bitter) potion unto him, with revilement for his labour. Last of all, that he which will needs stand presumptuously against the pastor of souls, doth nothing else then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is to say, keep battle with God himself: and that it is a hard matter in the mean time, which God said sometime to Saul, for him to kick against the prick. And that in deed the poor minister of the Church may for a time (as one hated and despised of the world) be vexed and afflicted: but the truth itself can never be trodden down, or extinguished. By these, I say, and such like reasons, the Teacher of the people shall partly fortify and confirm himself, and shall as ye would say prick forward himself to the unfearful executinge of his office, and partly shall provide and foresee, that few or none be offended with him by reason of that which he doth in reproving and comptrollinge of sin. Besides this the kinsfolks and familiars of those that are stained with the infection of sins, and do stand in need of the percinge meditine of rebukes, aught gently and friendly to admonish them that they would not conceive any displeasure against him that informeth them of such things only as are just, true, profitable, and necessary. And that which is more, it behoveth the magistrates themselves to provide, and with all diligence to endeavour, that the Preachers be not of any man baynously molested for their wholesome reprehensions sake or the sound doctrine that they teach. 1. Timoth 5. 1. Corinth 16. Heb. 13. For the Apostle in more places than one willeth, those that labour in the word and in teaching, to be highly esteemed, to be had in honour, & to be preserved from all hostile violence, to the intent they may live with us without fear or danger, and with joy and alacrity execute their office. But let this be sufficient. We have gathered into this place, as it was meet and convenient, many Cantions, but yet many more may every man get and observe, as well by the diligence perusing of affairs incident, as also by the very order and proceeding in preaching. We will add hereunto some notable Examples of this kind of Sermons. Examples. Esay cap. 28. grievously inveigheth against the excess and superfluity of the jews, and withal threateneth punishment unto them. Cap. 58. he condemneth the glorious works of the hypocrites, and requireth of them the deeds of true godliness. Against the same also be preacheth cap. 59 jeremy. cap. 2.3.4.5.6. hath left unto us a notable Sermon, which may not without good cause be put for an Example, as wherein he upbraideth and objecteth to the pastors their ignorance, unto all in common their neglecting of god's law, their fellowship with the Gentiles, their oppression of the holy Prophets, their cruelty to the poor Citizens, their idolatry, perjuries, adultries, corrupt judgements, etc. Through all which things he teacheth that they had deserved great plagues, and threateneth, that unless they repent & a mend their lives, they will shortly fall upon them. The same in a manner he doth cap. 7.8.9. Ezechiell cap. 11. laboureth in reprooving their contempt of god's word, their cruelty to their subjects. Cap. 13.14. he toucheth false teachers and hypocrites. Cap. 16. are accused the idolatry and ingratitude of the jews. Cap. 17. he compttolleth the felsehood of Zedechias. And cap. 19.20. he detecteth the wickedness of the princes and rulers, whereupon he falleth to the condemning of the common impiety and idolatry of all men. Cap. 22. 23. he is in hand with the same matter. Cap. 28. he entreateth against the pride of the king of Tyrus. Cap. 34. against the avarice and slothfulness of the priests. Hose cap. 1.2.3.4. hath a full Sermon disposed against sundry enormities, but chiefly idolatry. Of the like argument be the 5.6.7. chapters. To be short look how many prophets there be, so many masters hast thou excelling in this craft. Again such as these, be a number of Christ's sermons, wherein he reproveth the ungraciousness, as well of the rude multitude, as also of the Scribes and Pharisees. Look Math. cap. 11.12.16.21.23. Mark. 2.8.11. And further to this end aught to be referred, the histories or actions tending to the extirpation of vices, Mark. 11. Luke. 19 as that touching the casting out of the Temple those that bought and sold. Neither want there examples in the Epistles to the galatians and Corinthians. For 1. Corinth. 5. the Apostle expostulateth against those that had committed offence, and willeth them to be chastened by the censure of the Church. Cap. 6. he inveigheth against brawelinges in law and wisheth rather injury to be suffered. In the same Chapter he speaketh against sundry vices, but especially against lechery and sensuality. Cap. 11. against the custom whereby men prayed in the sacred assembly with their heads covered, and women with their heads bore. Likewise against those that came not soberly and charitably to the lords Supper. Cap. 12. against strifes raised by reason of spiritual gifts, and chiefly through prophecy, and tongues. To the Galat. 6. he teacheth how spiritual brethren aught to be have themselves towards those that are fallen. In chrysostom are extant divers and sundry Sermons against the detestable custom of swearing and perjury, whereof some be wholly applied unto this end alone, as the 27. and 28. other some have only certain points mixed here and there to that effect; as homily 5.6.7.8.9.10. 11.12.13.14.15.16.19.26.28. Of which in some thou mayst find also certain things scattered against back biting. Against that vice are the homilies 29.30.31. against ambition the 43. against envy 44.45.53. Against drunkenness and riot 54.55. against such as come unworthily to the holy mysteries in the lords Supper 60. 61. also, that we give no offence to any man: that we follow not the concupiscence of the flesh: against slothfulness in well doing: against the desire of vain glory: against lechery and other pleasures, etc. Moreover it is be noted that unto these two kinds of Sermons, the Instructive, I mean, & Corrective, may iustl, be added those things which the Rhetoricians in the kind judicial do affirm to make statum qualitatis seu iuridicialem, the state of the quality or the state iuridiciall. For when entreaty is made of deeds, and it is called into question, whither a thing be done lawfully or injuriously, or whether a deed be just, or unjust: to the doing truly of those things that be just, men are admonished and provoked, or if they be done already, praised and commended: but the things that be unjust, men are deterred and dissuaded from, or it they be already committed, blamed and condemned, and the verily by the grounds and reasons taken out of those very places, which to these two kinds instructive and corrective we have said to be accommodate. Of the kind Consolatory; or Comfortative. Cap. XIIII. THat all mortal affairs are tossed and turmoiled evermore with the tempestuous waves of innumerable dangers, and that we be all the sort of us borne in that state and condition, that as well through the offence of our first parents Adam & Eve, as also through our own corrupt nature we are continually oppressed with sundry adversities and calamities, it is not needful to be declared in words, seeing the daily events the happen do much more evidently than were to be wished, verify and demonstrate the same. For truly we see by experience that the greatest number of men is miserably vexed and distressed one while with war, or besiegement or sedition, an other while with dearth and scarcity of victuals, as having they corn fields destroyed through unseasonable weather, sometimes wi●th●●stilence, and other contagious diseases, sometime with overflowing of waters, sometime with the rage of fire, and burning of villages or some part of the city, sometime with cruel persecution for the confession of faith. He therefore that in these public calamities can lift up those that be down, comfort the sorrowful, confirm tho weak and wavering, shall be thought verily to deserve well of all men, and to have fulfilled the duty both of a good pastor, and also of an expert physician, But as touching the rhetoricians, they have utterly cast from them this part, leaving it to the Philosophers the masters of life and manners. Howbeit none in very deed can handle & adorn it more excellently than Divines, as the profession of whom, like as it doth far away surmount & excel all others: so is it peculiarly ordained to the easing and assuaging of sorrow we and griefs. Wherefore whosoever is desirous to comfort the afflicted must first of all borrow certain rules or proofs out of the places of the kind instructive, Proofs. with which we use either to persuade or dissuade. For what is it else to comfort, but to dissuade from grief? Then shall he proceed to places of Divinity. Of the first sort therefore be these places: I Of the honesty of the cause. Places, of the 1. sort, or order. It is the part of a wise man with a strong and invincible courage to stand steadfast in every danger. It becometh men chiefly to embrace all manhood and prowess, but especially constancy. II Of the justice and equity of the cause. It is meet and convenient to lay a side mourning, especially seeing we are more favourably dealt withal then our deserts do require. III Of the profit or disprofit. What profiteth it thee to lie tumbling in deformity, to waste and consume thyself with sorrow? Thou art grievous both to thee and thine, thou disquietest both thy body and mind in vain. four Of the comeliness and commendation. All the be of a sound judgement, do think it very uncomely and womanish to lament without measure, & to take so impatiently the chance that happeneth. All things do invite thee to patience. V Of the easiness. Thou so often procurest to thyself a fresh new heaviness, as often as thou procéedest to bewail thy case. VI Of the necessity. What meanest thou? Thou must bears and not blame that which cannot be remedied. These rules also be taken out of the frontiers the Philosophers. VII. Of the kind of evils which we suffer, to wit that they are not so grievous as they be commonly taken, yea that they be rather benefits then evils, as being certain provokements unto virtue. Again that they be not, neither can be continual: that they molest the body only, and not the mind, which is free from all damage and detriment: that they be common to us with many: that they are recompensed with other commodities: that in respect of many other inconveniences they are very small: that we have before valiantly sustained the like, and also grievouser things. Now to the places of the other sort. Pleaces of the II sort or order. Truly there be conveyed alongst the fields of Divinity, very pleasant and delectable rivers of Consolations, when as it appeareth to be given of GOD unto mankind especially to this end, (I mean to comfort with all) as the Apostle witnesseth to the Romans. 15. Such places therefore we have here. Divine places. I Of the providence of GOD. Not man knoweth better than God himself what things we have need off. He doth nothing without special consideration. Not so much as a hair of the believers perisheth without his william. II Of the aid and secure of the holy angels, unto wh●m is committed the Charge of us, God so commanding it. Psal. 91. He hath given his angles charge. etc. III Of the justness of the thing. God being displeased with our sins, justly layeth upon us present afflictions. Where if he would call our doings to a strait account, we should be found to have deserved far greater plagues. four Of that, that all things work for the best to the faithful. Rom. 8 God when he sendeth adversity, exerciseth his children, proveth them, and finally crowneth them. Rom. 5. And Affliction engendereth patience, patience proof, proof hope, hope maketh not ashamed. V Of the uprightness of the conscience. 1. Pet. 3● An upright conscience is a most ample comfort in adversity. VI Of that, that afflictions do minister cause unto us of humbling ourselves, of calling upon god, of exercising the duties of love towards our neighbour, of contemning earthly things, etc. VII. Of that, that God daily recompenseth the evils which we suffer, with new benefits doublefold. He inflicteth adverstities beneath our deseit, but he giveth us benefits far above ●u● deserving. Psal. 8. The mercy of God surmounteth his judgement. VIII. Of that, that affliction is an evident token of the fatherly love, where with God embraceth us, and that we are the lawful sons of God and no bastards. Heb. 12. IX. Of the promises of God, touching the deliverance out of vaungels in this life. 1, Cor. 10. God never forsaketh those that be his, neither suffereth them to be tempted above their strength. The Prophets do in their consolations interlace promises of divers things to come, of the coming of Christ, of deliverance by the same from spiritual tyranny and thraldom, now and their of restoring the common wealth of the jews, etc. It is a wise man's part diligently to inquire how the same places may be applied to our matters. That shall most conveniently be done, by comparing the things that have happened unto us, with those that in times past befell unto the jews. X. Of the necessary effect of god's election. Rom. 8. Whom God hath chosen, them also he hath glorified. If God be on our side, who can be against us. XI. Of the example of Christ, which is set forth unto us as a Captain to be followed in humbleness, mortification, etc. XII. Of the examples of holy men, whose wonderful patience hath appeared, but yet more marvelous seemed their deliverance accomplished by the power and goodness of God. XIII. Of the certainty of rewards after this life. Through afflictions is opened a way unto glory and to the kingdom of heaven. Act. 14. XIIII. Of the excellency of the rewards that do remain for us after this life. Rom. 8. The afflictions of this life are not worthy to be compared with the glory that is to come. The afflictions be momentany, but the glory is everlasting. 2. Corinth. XU. Of the gloryfication of God. God is glorified by the fortitude and constancy of the godly. XVI. Of the edifying of other brethren. The rest of the godly are confirmed by our example. XVII. Of the present aid of the holy Ghost in helping our infirmity. Rom. ●. XVIII. Of the nature of hope and patience. By hope we are saved. Rom. ●. XIX. Of the effect of Christ's merits. For the fruits thereof are applied at all times to the Faithful. Ibidem. XX. Moreover of the very kind of danger against which consolation is required, divers and sundry proofs may be gathered, if the causes and circumstances be wisely searched and considered. If the pestilence or sicknesses which the Phistitions call Epidemiales do rage and ware rife, this is no small comfort that these sicknesses spare none, neither rich, nor poor: that the life passed in riot and excess hath justly caused them: that David, when God pronounced his grievous judgement against him, chose rather to be stricken with this rod, then with war or hunger. If men suffer for the confession of the truth, that also must we construe in good part according to the saying of Peter, and interpret it to be a glorious thing, in these days especially wherein the truth of the Gospel is eftsoon most plentifully revealed to the whole world. judging ourselves happy and rejoicing, Act. ●. we aught to give thanks unto God, which are counted worthy to suffer rebuke for his name's sake. If hunger destroyeth our Country: yet that succour is to be hoped for of our neighbours the people next adjoining unto us: that there is some where undoubtedly a joseph remaining which hath garners and Barns full of corn and grain for many years: that the LORD which feedeth Ravens, which nourished innumerable people in the wilderness, which by his angels caused meat and drink to be ministered to the wandering Elias, and likewise to Agar, may also be entreated, to minister things necessary for our living: that he is able to bring to pass that a little meal (if any be left) as we know it came to pass to the widow of Sarepta, shall never fail or be wanting. Some of these reasons are derived of the power and goodness of GOD, some of notable examples, and other some of other places. And that I may briefly knit up the matter, the holy Scripture is like unto a large and mighty sea, whereout in manner of waves one wallowing after an other by course, do steam up and flow over wonderful Consolations profitable for all purposes, which the Preacher digesting into certain places, shall always have in a readiness, to the intent that as often as any temptations shall assail and invade wretched men, he may as well publicly as privately deal and distribute the same. To note only a few cautions in this kind shall be sufficient. For consolation is not (like to correction) subject to the hatreds and abtrectations of men. I He that is determined to comfort others, must of necessity so frame himself in all things, that he make them believe that he is earnestly touched with the grief of the common calamity, & that he is in the mean time ready bend to confirm and establish the minds of other. I know not how it cometh to pass, he talketh a great deal better to our contentation, whom we perceive to be endued with the like affection, that we are endued withal. two It shall be always better and more convenient to collect many reasons taken out of spiritual and eternal things, than out of carnal and momentany: like as it is meet and requisite that those things which do issue out of the lively fountain of the sacred Scriptures, should be preferred before those that are drained out of the standing lakes of Philosophy. For after that sort we may see the Prophets often times to digest in order a number of consolations, as touching the time of publishing the Gospel, and the spiritual kingdom of Christ. III If we take upon us at any time to tender and declare, any causes, proceeding either of the providence, or of the justice of GOD or of any other occasion, for the which God scourgeth and punisheth us, we must not be ever bold in judging and determining of them, neither must we allege any, except such as the holy Scripture without any ambiguity hath set forth, as general and correspondent to the state of our times. FOUR In like manner, when we promise' that certain and assured remedy or deliverance will follow, we must never prescribe any one singular mean, whereby the same may be accomplished. And that truly for this cause, lest if it falleth out otherwise, than we say, we become laughing stocks: as we know some, which coveting to be taken for Prophets and Soothsayers, when they promised all things prosperous, and all things happened clean contrary, were openly laughed to scorn for their labours, and truly in my judgement not unworthily. V It is lawful sometimes to acknowledge the sorrow or grief to be instlye inflicted, yet must we in any wise take heed, lest in acknowledging it occasion be given, that it take increasement, and become unmeasurable. In comforting, either so to increase sorrow, as that a womanish kind of wailing and shricking should follow, or so to induce gladness that a childish rejoicement and exultation should thereupon ensue, both these points do indifferently incur reprehension. VI As well those that teach as those that learn or hear, shall regard more the internal consolation and quiet, which is settled in the mind and conscience, than the external and that which consisteth in corporal and earthly things. Truly either of them (if so be it may be obtained without the loss of the health of mind) is very profitable and worthily to be desired: but if there be no remedy but the one must be wanting, then may a man most safely content himself with the former. They do easily contemn all the bitter misfortunes of this life, unto whom is given the fruition of quiet conscience. Wherefore Augustin his Sermon or treatise ●4. upon john truly & plainly teacheth, that the external comfort aught always to be measured by the internal consolation. Albeit the same thing may out of the prophets more perspicuously be perceived, which if at any time they interlace (by way of comforting) promises touching corporal benefits, especially in the kingdom of the true Messiah our saviour Christ to be received, yet nevertheless will have the self same to be understood only of things spiritual and internal. For certes it is a familiar and as ye would say a peculiar matter with them, to bring in and flourish over spiritual things, under a certain colour or shadow of things corporal, & that verily to the intent they might even by this means the more easily lift up the rude minds of men from gross and earthly commodities, to the contemplation of heavenly and celestial graces. VII Last of all the Preacher shall exhort all his hearers in general, to pray with their whole heart unto God their heavenly father, that he would vouchsafe to sand down into their hearts the holy ghost the comforter, by whom truly alone may all heaviness be expelled, sorrow mitigated, true fortitude increased, and steadfast hope erected in the minds of wretched men. For it is, as it were, the proper office of the holy ghost, to comfort and confirm those that be afflicted. In consideration whereof he is of Christ john. 14. and 16. called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is to say, the comforter. Now follow examples of Sermons consolatory. Esay cap. 32. and 33. willeth the people to be of good cheer, for all things will fall out to their comfort. Cap. 40 & in the eight following he comforteth the people in the captivity of Babylon. Where albeit he hath many reasons taken of the promises touching the coming of Christ and the time of publishing the gospel, yet there are sparsed other also, which may serve often times to special use in divers and sundry matters 〈…〉 For this Prophet aboundeth above the rest in places consolatory. jeremy sent a notable consolation written to the captives in Babylon cap. 29.30.31. To the same effect also there is extant a sermon of Ezechiel cap. 38. and 40. Christ comforteth and encourageth his disciples against the persecutions that were to come. Likewise he comforteth them being heavy by reason of his death near at hand. john. 15 john. 14 Again Luk. 21 there is a Sermon, touching the things that shall happen before the coming of the son of man, framed to the consolation of the godly, namely that they may know the time of their redemption to be then at hand. After many other consolatory Sermons of Christ, the two Epistles to the Thessalonians are written in this kind. The last part also of the eight Chapter to the Romans tendeth to this end. In like manner to the hebrews, the later part of the tenth chapter, with the first part of the xii. cap. In Cyprian is read a Sermon touching mortality or pestilence. In Nazianzenus touching a strange kind of hail and the calamity that it caused. In Basill of hunger and drought. Chrisostom in his fift tome, homily. 4.5.6.7. again homily 13.14.15.16. With great diligence comforteth the people standing in danger, by reason of the sedition stirred at Antioch. In many other of his homilies he handleth here and there divers and sundry consolatory places. Homily. 62. he teacheth moderate temptations to be profitable. Lxiii. that all things are to be endured for Christ's sake, and that the alterations of things are not to be feared. Lxiiii. and Lxu. that God is to be thanked even in temptations and conflicts. Lxvi. that no man may come to the kingdom of heaven without afflictions. Lxvii. that God recompenseth the troubles which we suffer in this life, with large and most ample benefits. Lxviii. That to suffer injuries with a valiant courage for God's cause, is a most noble virtue. There is also a declamation of his wherein he teacheth, that no man is hurt but of himself. Funeral Orations. To these may be added Funeral Orations, which he ordained to the comfort of them that be a live. Moreover some things which the ancient writers have published touching the patient suffering of martyrdom, are put forth, partly to the consolation, partly to the confirmation of the faithful, which in those days were by raging and frantic tyrants cruelly persecuted and tormented. Of the mixed kind of Sermons. Cap. XU. THat in one and the self same Sermon (whether some entire book, or parcel of a book, or some matter incident by occasion of time be discoursed and declared) many and sundry places may now & then among be admitted to be entreated off, we have before in the first book admonished, alleging also certain examples out of the holy fathers to the same effect. Wherefore with very good right there is appointed a certain mixed kind of Sermons, framed and compacted indifferently out of divers kinds by parts. Further it is no hard matter in the first entry, and even in the premeditation of the sermon ensuing to discern, unto what kind every place, or every part doth belong: that is to say, whether it be of the kind didascalic, or of the kind Reprehensive or Redargutive, or of the kind Instructive, or of the kind Corrective, or lastly of the kind Consolatory. And when the very kind of the sermon is once known, it will be an easy thing to collect a certain order of expounding, out of those things which in the Chapters afore going, are severally declared touching every kind. As for examples of mixed or meint Sermons, there be extant not a few in the Evangelists. For Christ doth oft times in one continual Oration discuss divers and sundry places, and thereof truly some pertaining to the doctrine of faith, othersome to the information of life, or consolation. It is no hard case to divide the parts and to distinguish one from an other. The first Epistle to the Corinth's how plentiful is it in this behalf? how diver matters doth it contain? yea thou shalt find almost never an Epistle put forth by the Apostles, which is not distributed into divers places. Chrysostom as well other where, as also inespecialye where he popularly interpreteth the books of holy Scripture, as Genesis, the Gospel of Matthew, john, etc. Likewise Origen that long before him laboured in the like calling, do exhibit infinite examples of this matter, and the same also very fit and convenient. But these things touching the mixed kind thus compendiously to have admonished, shall suffice. ¶ That three things, are always to be regarded of the Preacher: the profit of the hearers, comeliness in gesture and pronunciation, and the study of concord. Cap. XVI. VErily I suppose we have sufficiently expressed all things, which are requisite to be known to the framing of all kind of sermons: wherefore it is meet now that our discourse draw to an end. Only I intend here in this place friendly to admonish every Preacher, that he would inespecially remember, three things, and (so long as he shall sustain the excellent function of teaching the people) endeavour with all diligence and enforcement to practise and observe them. The first is, that he continually set before his eyes the profit and utility of his hearers. The second, that he be a very careful and diligent observer of decorum in the universal order and grace of speaking. The third and last, that he become not in any wise the author of any discords in the Church, that is to say, neither vary from his fellow labourers in doctrine, or opinions, nor minister any matter to the ignorant people of brawlings or contentions. Touching these three points truly he shall at all times be very solitious, yea and bend here unto all his whole care and cogitation, whosoever to the advancement of God's glory upon earth is desirous in the Church faithfully to deliver to the flock committed to his charge the doctrine of sincere religion. I But he declareth himself earnestly to seek the profit of his auditors, which as well showeth aparaunt signification of some notable good will towards them, as also chooseth such matters to entreat off, as out of which he trusteth most fruit and commodity will redound to his hearers. Certes how desirously, and with what ●urninge affection Christ coveted the profit and utility of his own nation, he himself expressed, where he saith: Math. 23. that he would often times have gathered together the inhabitants of Jerusalem even as a Hen gathereth her chickhens under her wings. Where I pray you is any creature to be found that so much tendereth the safety of her young ones as the Hen. Again Paul the apostle, how evidently, with what exquisite words, and how often doth he declare, the incredible love, wherewith he embraced those most tenderly from time to time, which he had once instructed in the principles of religion? There be innumerable places in his Epistles, demonstratinge the same. But as touching the judgement and dexterity requisite in choosing of fit and convenient matters, forsomuch as we have already spoken in the first book, we will not here make any new repetition. II Howbeit as concerning comeliness in gesture and pronunciation, briefly and truly to speak what I think, look how great care is to be employed in ordering of the life, and daily conversation, even so great also aught worthily to be taken to the due government and moderation of the speech. For doubtless the speech is a certain portion of the life, and that truly not the lest. And oft times by the speech, is a great guess and judgement given touching the whole inclination and disposition of a man. For it is plain and evident that purity and simplicity joined with prudence and discretion, like as in life, so also in speech or communication is commended of all men. Wherefore the Preacher must at all times, but then chiefly when he beginneth first to exercise himself in teaching the multitude, take diligent heed, lest he usurp any thing in words, in pronunciation, or also in gesture, which may breed and engender contempt of his person with the people. We have seen them sometimes that have so to often and in every Sermon repeated some one word or sentence, we have seen them that have mingled (even to the loathsomeness of the hearers) tropes or figures, nothing fit and correspondent to the divine matters which they had in hand, again we have seen them that in the heart of their matter have uttered divers times scarce honest and comely motions. And these things ministered occasion to curious carpers and controllers of other men's doings, to scoffers and jesters among the rude sort, that when they were disposed to procure sport and laughter in their iunkettinge and tippling feasts, they thought there could be no utter thing for their turn, then cunningly and pleasantly to represent the words, the voice, the gesture of the Preacher. Yea and moreover they accustomed through the same occasions, to miscall the Preacher himself by some ridiculous name, as often as in their talk they made any mention of him. What should I say more. By reason of their undisereete and unseemly gesture, some are made the common talking stock and public pastime of the people. But to the annoying of these inconveniences which through unskilful dealing in words and behaviour be incurred and fallen into, two remedies seem good unto me for this present time to be considered. The one is, that whosoever taketh in hand the function of preaching do forthwith set before him some one excellent Ecclesiastical Teacher, whose name is famous and renowned, and who with singular grace and dexterity expoundeth the sacred Scriptures, in all respects so far as may be, to be imitated and followed. For most commonly it cometh so to pass, that what all men do judge worthy of commendation in an other that also thou mayelt allure thyself (if at lest thou featly and cunningly resemblest him in that point) will be well liked and well thought off in thee. He that applieth diligence to the imitation and emulation of an other man, it can not be chosen, but the he shall at length obtain some of his virtues, whom he coveteth to be like. And he may always find some one, or more, (yea even near at hand also) right worthy to be followed & imitated, which shall not be an arrogant and partial esteemer of an other man's workmanship. The other is, that the Preacher do request some good man being of a sound and uncorrupt judgement, that he would vouchsafe sometime to admonish him privately, when he perceiveth any thing in the speaker, that offendeth either the ears or eyes of the hearers, and that in his judgement would be amended. We ourselves doubtless are more blind than Béetles in noting of our own proper faults, to omit (in the mean time) that a number also do even when they commit offence, foolishly fawn and flatter themselves: but some other truly do espy many things, which escape us, and can wisely discern what points are worthy of reprehension in us. Certes many a one there be that would in time reform their own faltes, if so be they might have such a Monitor as were void of all guile and dissimulation. Which thing seeing it is so, so far is it off, that the Preacher (if he be a wise man) should take the matter grievously to be after a friendly and civil sort controlled of any man, that he aught also to give hearty thanks to the controller, as unto one (among sew) that beareth him especial good will and friendship, coveting by that means to provide very commodiously for his estimation and dignity. That great Prophet Moses the lodestar and chieftain of all governors of the Church, suffered himself patiently to be admonished of most weighty affairs by his father in law Hiethro, & willingly embraced & accomplished his wholesome counsel & advice: why should not therefore the private reprehension of some honest and sober man loving thee from his heart, be as grateful and acceptable unto thee also? The fool despiseth the chastisement of his father, saith the wise Solomon: but he that endureth correction, shall become wise. Again, he that hateth correction, shall die. Proverb. 15. But he that longeth to know more touching this whole business of private admonitions, let him read attentively the learned Homily of Chrisostom, deferendis reprehensionibus, & de conuersione divi Pauli Apostli, concerning the taking in good part of reprehensions, and the conversion of Saint Paul the Apostle in the first part whereof he yieldeth entire thanks to certain which had signified unto him, that the prolixity of the Exordiums which he very much used, greatly displeased and misliked his hearers. III Now it is requisite that we speak somewhat as touching the last point, that is to say, the study of nourishing and establishing concord. Surely the concord and tranquillity of Churches is many ways interrupted and broken in sunder by the preachers themselves: of which seeing it would be over long and troublesome to reckon up all, we will only at this present (forsomuch as the matter so requireth) rehearse some, omitting the rest. We see therefore often times certain Preachers, especially young men, or (as the Apostle termeth them) young Scholars, and the same puffed up with a false opinion of their notable learning and integrity, both to say and do all that ever they can possible, to corrye favour with the multitude, to hunt after vain glory, and to bring their fellow ministers into hatred and contempt. Which when their Collages once understand, they by & by are as busy for their parts, they béestirre them not a little to bring to pass, that they may be counted as good men of their hands as they or better, yea and they seem to be at a full point rather to try and hazard any masl●ins, than they will suffer their glory late gotten by their manhood and chivalry to be obscured and defaced 〈◊〉 the victory by any means to be taken from them in the battle. See then how immediately and even at the first dash the unlucky seeds of discord and dissension are sown. Some there be that bring into the churches strange and unaccustomed phrases or forms of speech, and that to this end that the ignorant and unlearned might he made to believe that they teach and set forth marvelous and profound mysteries, which other men never learned or hard of before: when as notwithstanding they utter nothing worthy either of knowledge or admiration. Wherefore even here again, as well their colleagues as the people, begin to whisper and stomach somewhat against them. Now and then thou mayst find such as not only in words, but also in the thing itself, do vehemently differ and dissagree from their fellow brethren, whiles namely they go about to graff into the minds of their hearers new and strange opinions touching the principles of religion, or at lest imagine some other things as hurtful and noisome: of which sort is this, when they take upon them without cause why to innocate certain things in the Rites and ceremonies of the Church, when they pretend I know not what visions and revealations, when they promise' to prophesy and foretell of things to come, and such like. For by these sleights & wiles as it were with charms and inchaun●ments, they inveigle the simple sort to wonder at their doings and to have them in admiration. And there can be nothing so absurd and inconvenient at any time abtruded but that it will of some be friendly and plausibly received. Again the unconstant people through hearing of strange devices, are even with the turning of a hand divided into contrary factions. Certain Preachers there are which do set wide open their ears (such is their folly) to fond detractors and backbiters, which delight to bring tidings, what this or that body hath at any time reported of them and their Sermons, or of their manners and conditions, and in the mean while they themselves feign and imagine many things that no man ever thought off or speak off, yea & no small number of things well and friendly meant they wrist and wring to the worst part. Here upon therefore & by this oceasion are again hard from the Pulpit many things uttered with great despite, angry and disdainful invectives, and if there be any other things more bitter than these. We have hard of some that have fallen to such outrageous folly, that they would take advice of most vile persons, and busy tatlinge Gossups', and would suffer themselves to be stinted and limited by them of what matters they should entreat, and how and after what sort they should frame their Sermons in the Church. Wherefore here again is ministered manifold matter of errors, and therefore also of contentions. To be short, by these and such like means (for I intend not to touch any more) it is brought to pass, that if there be many ministers of Churches in one City, they heinously vary and contend one with an other, to the great offence doubtless not only of their next neighbours, but even of strangers also and such as dwell a great way off from them: but if there be not many ministers of Churches together in one place, yet do the rest of the states of the common weal and the whole people exercise most bitter jars and privy hatreds among themselves. Thus the small foundations of discord and dissension being once laid, no man can lightly express in words, how greatly the mischief groweth, and how far in short space it spreadeth abroad. For suddenly from one place or other do break forth new devisors of peritous treacheries, with whom it is but a sport or pastime to set simple and plain dealing men together by the ears, to minister feeding to the flames of discord, and (as it is said in the proverb (to put fire to the match, or oil in the furnace. But by little and little the mischief creepeth further, and first go to havoc those things that are placed in the Church for good orders sake, than next is trodden under foot the doctrine of religion, and (except politic provision be had in time) the whole Church is at length utterly subverted and overthrown. Seeing then so many and great inconveniences do bud forth out of very small beginnings of dissensions, and all truly be ascribed to some one rash and temerarious Preacher: ye perceive I doubt not (my dear brethren as many as are advanced to the excellent founction of Teaching the people) that ye have with all your possible power and enforcement to labour and endeavour yourselves studiously to embrace & nourish peace and concord. It behoveth you oft times to consider and to imprint deeply in your minds, that in case ye shall do otherwise, all men will forth with cry out every where with seditious voices: that you are the great disturbers and hinderers of humane society, that you are the common distroyers and murderers of men, that from and through you (whose duty it was chiefly to provide salve for every fore) infinite evils and mischiefs do redound to the peril and decay of wretched Citizens. It shall be requisite therefore for every Preacher to be very careful and pro●i●elite, lest that being surprised with his own inordinate love, he so blind and deceive himself. What doth not selfe love and the ambitions desire of 〈◊〉 ●usorce 〈◊〉 or tall to do? It is the ●oynt of one that to hast all 〈◊〉 ●unoberately (like Thraso) to 〈…〉, but he seemeth to be most foolish that ●●tteth his confidence in value glory. They that 〈◊〉 so please the world can not be the servants of Christ. It is one thing for a man to sake the glory of Christ, an 〈◊〉 thing to 〈◊〉 after his own glory. Further, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say, strivings about words vain speeches, and new found phrases, they that teach the people shall avoid and detest worse than a dog, or Snake, remembering that they have long before been admonished of this thing. Again, how greatly not only ecclesiastical Teachers, but also even as many as are entered in the sacred rules of our religion, aught to abhor from the assertion of false and erroneous doctrine, the authors of holy books do every where inculkate and declare. Moreover that he is far from a wise man which is as her hasty of credit, and will beleove every prater and backbiter, besides, that there rise innumerable inconveniences of detraction, although the wise Solomon had held his peace, and the Prophets and Apostles said nothing at all, yet might it very well be known and perceived even out of the Ethnic writers which have published many learned sentences touching the same thing. furthermore, that light and vile persons, also idle Dames and Huswines, in matters specially appertaining to the Church, be in no wise to be heard and hearkened unto, every man (I suppose) is persuaded sufficiently in his own mind or conscience, albeit truly we are by many proofs and experiments taught in these days, how meet and convenient it is. What shall we further say? All good men aught assuredly to be persuaded of this, that he which causeth trouble and perturbation in the Church, but chiefly he that is the first breaker of peace & beginner of discord, doth more grievously offend, & shall more sharply be punished at God's hand, then be that hath committed those heinous crimes so commonly detested, I mean, murder, theft, adultery, felony, or such like. Whosoever shall once give occasion of schism and dissension in the church, may think continually that all those things are spoken of and against him, which are mentioned of the holy Prophets and Apostles against false teachers and fantastical authors of sects. He need not hope to aspire to the heavenly Jerusalem, wherein alone is the eternal fruition of eternal peace to be bad, which will not learn how happy and joyful a thing it is for brethren of this earthly Jerusalem, Psal. 133. in the lords house to devil together in unity. But an end I must make there is no remedy. To the suppressing therefore of all these perils & inconveniences, the most speedy and effectual remedy and most sovereign preservative is, if all as well the Preachers as the people, do before every sermon, with as great devotion as they can, humbly call upon God their heavenly father, and require these three things to be given unto them: first, that he would vouchsafe to purify and illustrate with his holy Spirit all their hearts in general. second, that he would give unto the Preachers themselves both the will and power freely to set forth all things profitable and wholesome: and also that he would guide and govern their lips, tongue, members, and all their whole action, lest they utter any thing which is unseemly and uncomely. Thirdly, that he would again vouchsafe to furnish and instruct all their hearts and minds together as well with desire of procuring and preserving of peace, as also with an earnest endeavour of profiting in true godliness, and (finally) that he would make them all steadfast and constant in their holy and godly purpose. Wherefore that Preacher may trust assuredly to have good and fortunate success in teaching, which will duly consider and remember those things, that have now of us been said. Soli Deo honour et gloriae. ¶ FINIS. ¶ Imprinted at London by Thomas East, dwelling between Paul's Wharfe: & Baynard's Castle.