An Oration as touching the lyfe and death of the famous and worthy man D. Andrewe Hyperius, penned and pronounced [...] assemblie of all the States of the Citie of Marpurge, by Wygandus Orthius: And done into English by Iohn LVD [...]A [...] 1577.
¶ Hominis vita varijs fortune vicibus assidue rotatur.
¶ To the right worshipfull Master Alexander Nowell Deane of the Cathedrall Church of Sainct Paule in London: Continuance of health & all things prosperous in Christ Iesus.
HAuing accomplished & gone through with all things apperteyning to the edition of this former Booke, (right worshipful) It was my hap to light vpon this Oratiō p̄ened in good & pure Latine by Wigandus Orthius, as concerning the life & death of the famous and worthy man D. Andrew Hyperius, author & cōposer of the same Booke. Which whē I had once reade ouer, and finding it to be both pleasaunt & profitable, by reason as wel of the varietie of mater as also of the aptnes of the phrase & holesōnes of the argumēt, & perceyuing againe that it might minister no small occasion to the Reader, whereby the better to like, not onely of this, but of all other the workes of this most excellēt writer: I could by no meanes satisfie my selfe, till such time as I had turned the same into our English tongue, and placed it (as a thing seuerall by it selfe) in the later ende of this volume. The thing it selfe (I graūt) is smal, but if the substance of the mater be considered, it may seeme (peraduenture) to be (I will not say great but) such as neither the Reader shall haue cause to repent him off in reading, nor I cause to forethincke mee off in writing [Sed vino vendibili non est opus suspensa haedera,] Howbeit why I haue bene so bolde to put it foorth vnder the title of your name, as you (purchāce) may maruaile, so haue I to render some reason. First I was moued vnto it by the example of the penner of this Oration, who causing it to be fixed in the later ende of a worke begon & not finished by the Author thereof D. Andrewe Hyperius, entituled The Method of Diuinitie, dedicateth the same to his very friende and Scholemaster, Master Iohn Princierus. Secondly I was induced so to do by the likenes & resemblāce of the persons: that is to say, of D. Andrew Hyperius, and D. Alexander Nowell: the one a famous Superintendente in Marpurge, a Citie of high Almayne, the other a most worthy Deane of the Cathedrall Church of S. Paule in Londō: the one renowmed after his death for his rare gifts of learning [Page]& godlines of life, the other yet liuing with no lesse commedatiō, as well as for his manifold knowledge in thinges diuine and humayne, as also for his singuler ornaments of Curtesye, Affabilitie, Modesty &c. The one a Mirrour of his time for his notable frugalitie & sobriety, the other a spectacle of our age for his boūtifulnes and good hospitalitie. But I cannot prosecute this point so far as I iustly might, considering tha [...] neither is it any part of my purpose to set foorth your praises (otherwise then by occasion) neither (I am sure) conceyue you any pleasure at all in hearinge of them: seeing you are wont to ascribe al praise & glory vnto god alone, & vnto mā nothing but shame & confusion. The third thing that alured me to the doing of it, was the consideration of the neere friendship & familiaritie that remaineth betwene your worship & that Reuerend father, my Lord of Londō: wherby I thought it not amisse (cōsidering my dutie to both) to ioyne and lincke you together (as in one bande of amitie) so in one littell volume. Fourthly and lastly, I was stirred or rather cō pelled herevnto, as well by the certaine report of your rare benignitie towardes all men, and especially poore Scollers & ministers of the Church, as also by infallible experience of that bountifull Curtesy, which naturally is ingenerate in you, & floweth (as a man would say) euen vnto those with whom you are smally acquainted. For which causes as you cannot be but greatly beloued of all in general & of mee in speciall, so couet I againe (by some meanes) to testifie the gratefull signification of my good meaning in this behalfe, which I cannot otherwise doe then by this simple demonstration of my good will and ready obseruance toward you. This only remayneth, that you (according to the goodnes of your nature) accept my doinges in good part: esteeming rather by this litle what a great deale more meaneth, then by the smalnes of the gift to misconstrue the mind of the giuer. Vale Integerime vir: et Deus opt. Max. Dominationem tuam quam dintissime incolumem seruet, domis (que) suis eximijs eandem indies augea., locupletet, diteseat.
¶ An Oration as touchinge the lyfe and death of the famous and worthy man Andrew Hyperius, penned and pronounced by Wygandus Orthius professor of Diuinitie in the citie of Marpurge, the xxvii. of Februarij. 1564.
IF I should euen in the very fyrst beginninge of my Oration breake forth into teares, and fall to wéeping (right honorable Lord Gouernour, right worshipful & graue Fathers) I suppose there is none yt would not willingly pardō my dolour and griefe so iustly conceyued. For why, we haue lost, as you sée, ye most graue Diuine▪ D. Andrew Hyperius. Wée haue all forgone a most worthy cōpanion, many are depriued of a most excellent Scholemaster: But I, for my part, haue lost not onely a companiō & scholemaster, but also a most swéete and comfortable kinseman: who was fyrst vnto me the author and beginner of my study in Diuinitie, who became alwayes afterwarde a helper and furtherer in it: whom I vsed as a councellor in all my affairs and dealinges, without whose counsayle and aduice I attempted nothing priuately at home, nothing publickely in the schole: with whom I was accustomed to conferre my studyes, by reason (as ye knowe) of the domesticall acquaintaunce and familiaritie betwixt vs.
Such a mā, such a cōpanion, such a master, such a friend, such a kinseman haue I lost. Therefore amiddest the publicke and common mournynge and lamentation of all good men, there is also happened vnto mée a priuate and peculiar cause of sorowing. For neither can I now looke vpon mine Aunt bereft of a most excellēt husbande, nor vpon my Cousyns depriued of a most worthy parent, in the middest of their so great heauines & griefe, without the sheadding of my teares. But yet as for this my priuate sorow, either time might mitigate it: or ye consideratiō of our common mortality might asswage it: [Page]if so be a greater, that is to say, an vniuersal and publick calamitie encresed not our heuines; which through ye deth of this most excellēt man is come not onely to our schole, and to the Churches of Hassia, but also to all Germany, and euen to all the nations in Christendome besides.
For why, beléeue mée, wée haue not lost an obscure person, wée haue not lost a common or countrey Diuine: but wée haue lost euen the light of our Schole, wée haue lost euen the chiefe and principall Diuine of our Churches: whose matches our Countrey of Germany hath sewe liuinge at this daye, but his betters at any time whither euer it had any in matters of Diuinitie I can not tell. Which thinge bothe procureth vnto mée most wofull heauines: and this also causeth no lesse griefe, that many there be (the more is the pitie) men no doubt wicked and vngodly, that neither sée nor vnderstande what a great treasure wée haue lost: but as those that are altogither without sense or féeling, suppose the often deathes of so famous and worthy men to belonge nothinge at all vnto them. Which truely, whether they bée so pronlyke and flyntie that they can nothinge bée moued with the common calamities of Churches and Scholes, or whither they bée so folishe and brainesicke that they perceiue not what inconuenience happeneth by the death of so worthy personages: they séeme vnto mée rather worthy to bée hissed at than to bée winked at without controlment.
But let vs bée wayle the death of our Hyperius, & not suffer our selues to become wickedly vnkinde to him for so great benefites of his. And yet truely as for mée bothe my incredible sorowe, and also the slendernesse of my maner of speach might séeme worthily to excuse me from this function of speaking: if as well the greatnes of this mannes benefyts bestowed vpon mée, as also the consideration of our College of brethren did not exacte and require these present teares of my Oration. I will endeuour therfore somwhat to resist my griefe: [Page]and whose eyes dyinge I closed with many teares, to him also, if it be possible, will I performe this dutie without teares. I wil then by your pacience (most learned fathers) speake first of the life and death of Doctor Andrew Hyperius, and next of the cause and maner of our heauines and mourning: which two partes of my Oration, after I haue once accomplished, I wil so make an ende. In the meane time I beséech you, as you haue alwayes loued our Hyperius for his notable learninge and godlynesse of life, so giue your diligent attendance.
Andrewe Gererdus Hyperius, was borne at Hypiris, a notable towne of Flanders. It was the yeare of our Lord by computation 1911. in which yeare, the xvi. day of Maye, immediatly after syxe of the clocke at night, hée was deliuered into the worlde [...] Hée had a Father of the same name Andrew Gererde, a famous Lawyer amonge them at Hyperis: his mothers name was Katherine Coets, descended of the noble family of a house in Gaunte. The parentes foorthwith deliuered their childe in the yere of his age 11, after hée had nowe already indifferently tasted the rules & principles of Grammer, to one Iames Papa, a noble Poet of that time, to be further traded in learninge: who then taught a Schole in Vastine besides the riuer Lisa. In whose Schole also the childe heard Iohn Sepanus, a man, as he was then counted exactly learned, and not vnskilful in the Greeke and Hebrew tongues. After in the yere of his age 13. he passed the borders of Flanders, that togither with good letters he might learne also the French tongue: where in the Scholes he heard teaching, Iohn Lacteus, from whose mouth were said to flow most swéete phrases of speach like vnto milke. The yeare folowing he was sent to Tornaye, where a Schole of thrée tongues was looked for to be opened, the gouerner whereof was Nicholas Buscoducensis. But when the Schole was planted and shoulde haue bene [Page]opened, he without any longer tariaūce retourned into his Countrey. The father coueted by all meanes that this his sonne, as in good letters, so shoulde he enstructed in good maners. Therefore when he had no fancy to send him to Louayne, bicause he saw the youth there to be corrupted with ouer much liberty: neither could be also conueniently send him to Parise, where he (the father himselfe) had liued a yonge man certaine yeres, by reason of hotte and cōtinual warres that then were abroch betwene the Emperour Charles the fyft, and Francys the French king: he was constreigned for a time to kéepe his sonne at home, where he occupyed himselfe in writing out of Actes, as they call them, with his fathers Clearkes. And truely there wanted very litle, but that he had euen then taken his leaue of ye study of good letters, wherein he was now méetely wel profited: when in the meane time his father, whom he loued very déerely, the xii. daye of Iune, Anno. 1525; departed out of this life [...] who lying on his death bedde had giuē to his mother very straight charge of this thinge especially, that assoone as the sayd warres were broken vp, she should sende hir sonne Andrew to Parise, there to prosecute his learninge and study. Truce therefore beinge taken betwene the Emperour Charles and king Francis, Hyperius went first to Parise, in the yere of our Lord 1528. the daye before the Calendes of Augusto.
He was commended by letters to Anthony Helhuck of Vastine, who was at that time a Senator of the Parliament, and to Iohn of Campis Curtesian, a publicke professor of Diuinitie: to ye one that in ye time of warre, if neede were, he should haue his necessary charges borne: to the other, that he might be séene too as touching the order of his studies. Hyperius therefore first kéept a good space in this mans house, while he learned the rules and preceptes of Logick in the College Caluiacum. Then the yeare next following after hée was come to Parise, hee grewe into greate familiaritie [Page]with Ioachime Ringelberge, a man notably wel learned, who in this College Caluiacum taught at that time both briefely and learnedly diuers and sundry thinges.
But in the third yeare, he began now priuately to instruct others in ye principles of Logicke and Rhetoricke, when in the meane time he himselfe became a bearer of ye bookes of Aristotles Phisickes, yt according to ye custome of the Scoles, he might with ye residue of his companions, atteyne to ye degrée of Master of Art. Which three yeres being ended, he retourned into his Countrey, yt he might both salute his friendes, and also learne whither there were any patrimony leaft him or no. Wherevppon the yeare folowing (which was the thousand fiue hundred and two and thirty) when he perceyued a sufficient patrimony to be still remayning vnto him for the longer continuance of his studies, he gate him againe to Parise, of purpose now to bestow his time in the exercise of grauer studies. He then first of all began to applye his minde to the study of Diuinitie, of which facultye at that time the exercises were most famous in the Scole of Parise. He resorted therefore diligently to the Scoles of Diuines: somtimes also he would heare certaine Lectures in the Decrees, out of which the Diuines then more vsed to proue their assertions, than out of the holy Scriptures. Moreouer he would now and then, for recreations sake, enter into the Scoles of the Phisitions, forasmuch as he was alwaies eue [...] (as a man would say) by nature very much delighted with the study of Phisicke. In the meane season he forgate not to heare diligently the professors of the tongues, especially Cleonarde, Sturmius, Latomus: & taught himselfe priuately, chiefely Frenchmen, and Spaniardes. But about that time he was greatly desirous to trauaile other Countries and prouinces of Fraunce; both to the intent he might more exactly learne the French tongue, and also more thoroughly be acquainted with the maners and conditions of all that nation. Therfore euery yeare, especially in ye moneths of Ianuary, [Page]February, and Marche, wherein for the most part publicke Lectures in the Scholes were intermitted, or at least wise more neglygently handeled: he, adioyning to Himselfe trusty friendes, and such as were desirous of learning, trauayled into other prouinces, and visited the famous vniuersities. And so within thrée yeres space, for the time of those monethes, I spake off, he surueyed almost all Fraunce ouer, and a good part of Italye, that especially by name which lieth betwene the Alpes and Bononye. Afterward he came againe into his Countrey, in the yeare .1535. but from thence he went foorthwith to Louayne, whither he had caused before his Library to be transported out of Fraunce. Much about the same time, for the satisfaction of his mynd, he trauayled wel néere ouer all ye lower Germanye, to witte, Gelderland, Phryseland, Traiect, Holand, Seland. Thence next in the yeare of our Lord 1537, and of his age 26, he purposed with himselfe to go visit the higher Germanye: to ye intent he might sée the more famous Scholes in it, and the learned men in them. He visited therfore the same yeare Colen, Marpurge, Erford, Lipsia, Witenberge. From thence yt selfe same yeare retourning into his Countrye, about the ende of the moneth of August, he was perswaded by thaduice and entreatie of his friendes, to determine wt himselfe to take vpon him now in some place ye charge and office of teaching: to the intent, that hauing now spent away his stocke in ye Scholes & in trauayling of Countries, he might passe his time more quietly at home wt his friendes. And verily his frīedes, vnbeknowing vnto him, had procured already a Graunt or Charter from the Bishop of Rome, wherein were graūted to Hyperius yerely out of a certaine Abbay large & liberal reuenewes. Onely this thing remayned, that ye assent and agréement of Iohn Carondilet Chauncelor to the Emperour and Archebishp of Panorman, was in this behalfe to be obtained. But it came to passe (no doubt) by gods prouidence, that not onely no graūt could be had from him; but also there was likely to [Page]procéede from him great and iminent daunger. For Hyperius was accused to the sayd Archbishop by those ye such for the same liuing that be stood for, that he had bene in high Germany: which thing at that time was coūted not onely odious for the hatred that was borne to pure religion, but also a matter very full of hazard and perill. Hyperius therfore, least hauing now consumed his patrimony he should become a burthē to his friends, began againe by the aduice of certaine godly and learned men, to bend his mynd to the further trauayling of Coūtries. And euen then had he conceyued some desire to go into Italye, and the rather bicause he had now alredy méetely well before trauayled ouer Fraunce and Germanye: but when the warres began againe to waxe whot betwene the Emperour and the Frenche kinge, and all passages by that meanes became very daungerous, béeing shette out from Italye, he sayled into Britayne, where he might by letters more easely be certified from his friendes; if at any time any better hope of preferment shined foorth in his Countrey. And like as in other nations, so also in Britayne he laboured to knew those men especially whose names by learning were become any thing famous. By which occasiō he chaunced to light vnpon Charles Montioye a noble baron of England, whom the great Erasmus of Roterodam both most amply and often commendeth in his writinges. He hauing very friendly conferred with Hyperius of many and sondrye matters, when he perceiued his towardnes, first offering vnto him a large and liberal stipend, brought him home to his house: wherby ye space of fower yeres & somwhat more Hyperius liued to his great likement & contentation, & conferred wt the Lord Montioy touchinge studies of good letters. The yere therfore of our Lord 1540. in ye moneth of Iuly, he at ye charges of Montioye visited the vniuersitie of Cambridge. The same yere was beheaded Thomas Cromwell, as wel bicause he had béene the Author of the mariage of Anne of Cleue, as also for that he [Page]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 certaine other.
Yea and some were put to death, bycause they woulde not allowe that the king of Englande should be called the supreme heade of ye Church of Englande next vnder Christ. Further there were set forth certain perillous Edictes against straūgers. Which newes moued Hyperius to bethincke himselfe of his retourne into Germanye. But before he departed out of Englande, he visited also the yeare following in ye moneth of February, the auncient vniuersitie of Oxforde. From thence he came to London in the moneth of Maye, and hauinge set his matters at a staye, tooke his leaue of the Lorde Montioye, who labored exceedingly to haue kept Hyperius stil with him. Wherefore the xii. daye of the same moneth he arriued at Antuerpe: from whence cōueighing himselfe into his Countrey, he reposed himselfe certaine dayes with his friendes. But the fame of the Common weale & Schole of Strausburgh, & especially ye renowne of Bucer, enforced Hyperius to trauayle also that part of the higher Germanye. Therfore when he was about to set forth towards Strasborough in ye way as he went, he came hither to Marpurge, whilest his carriage and bookes were brought by ye Carriers to Franckforde. For he knewe right well, yt he might both liue better cheape with vs whilest he tarried for his bookes, than in any other place of the Rhyne: and also hoped, that he should heere easely obteine to the famous and learned men, that taught at Strasborough, letters of commendation: and that especially from the friendly & kindeharted man Master Gerardus Nouiomagus, who had both knowne Hyperius before time, & also liued himselfe for a [...]ace at Strasborough. This was the occasion of Hyperius comminge to this Schole of Marpurge: to the which he came, the xv. daye of Iune, Anno 1 [...]4 [...], and in the full 30 yere of his age. The comminge of Hyperius was most [Page]acceptable to Master Nouiomagus: who began very diligently to entreate with Hyperius, that he should here purpose to remaine, puttinge him in sure and certaine hope both of a place to teach in, and also of liberall entertainement. Therefore when Iohn Ficinus, Chauncelor to our most noble prince, a man for his notable vertue worthy of eternal memory, was returned from the Commissiō or parliament of Rentzburgh: Nouiomagus labored with him as touchinge Hyperius. Nouiomagus affyrmed, that since the méeting was at Henaulde, Anno 40▪ where he beinge sent frō our prince was present, he could neuer haue his health: neither was he able to endure those paines in teachinge, which before he had suffered. And therfore required, that Hyperius might be appointed in his roome: who, for somuch as he through his infyrmitie was not of power sufficient, might take vpon him to reade. Ficinus mislyked not the good counsell of Nouiomagus: but incontinently calleth Hyperius vnto him, exhorteth him to abide still at Marpurge, and to shewe forth some token and triall of his learninge. For it would come to passe, that in case he gaue foorth any notable testimony of his learninge, an honest stripend should be appoynted him for his paines. Hyperius being with these & other such like reasons perswaded, abode stil at Marpurge, wtin a smal time after dieth master Nouiomagus, ye x. of Ianuarie in ye yere following, in whose place next by thauthority of ye masters of ye profissiō succeeded Hyperius: and, looke what Epistles of S. Paule Nouiomagus had vsed before to interprete, the same began he also to expounde. And when he had by the space of two yeres and more, single as he was, trauayled in this trade and function of teachinge, he resolued with himselfe to marrye: for somuch as he suppose that [...] coulde not conueniently p [...]sse his dayes without a wife, and the rather bycause he was not greatly sounde as touchinge bodily health.
Hée tooke to wise therfore in the yere, 1544. the xxvii. [Page]daye of Februarye, Katherine Orthia, Daughter of Lodowick Orthius somtimes Treasorer of Marpurge: whom Iohn Happelius an honest Citizen had left a widowe with two children. Of this his wife, whom hée alwayes loued most derely, he begat sixe sonnes and sower daughters: whereof onely two sonnes and thrée daughters doe still remaine aliue.
But how and in what order he hath nowe by the space of these xxii. yeres behaued himselfe amōgest vs as wel in teaching publikely ye holy Scriptures, as also priuately the liberall Sciences, wée haue now next of all to consider. In which office and function of teachinge there séeme vnto mée these fower thinges chiefely to be required. First, a singuler learninge, ioyned with much readinge and experience of thinges: next, a substanciall power and faculty of teachinge: then, fidelitie and diligence: and last of all, grauitie and constancye of life and conuersation. And that learninge is required in a Teacher, and the vse of many thinges, there is no man that doubteth. For who is he that euer could well bée taught, and reape any fruite of learning, of an vnlearned man? No more truely can a man perceyue anye thinge that good is, of one that is vnlearned, than of a stone he can learne to flye. 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, vnlesse ye power also of teachinge be ioyned with it. Thou maist finde many men very well learned, and cunning in ye knowledge of thinges: which neuerthelesse, forsomuch as they are destitute of this power in teaching, yeelde no fruit at all neither to Scholes nor Churches.
Wherevpon the Apostle also requireth such a one to be the Bishop of a Church, as is Didacticos: that is to say, indued with the gift and faculty of Teachinge. Neither must fidelitie and diligence bée sundered from these twayne, which if it bée absent, neither then also wil any [Page]fruite redounde to the hearers, though the man bée otherwise both learned and eloquent. And in him especially that wil professe ye holy Scriptures, is this faithfulnes (which wée speake off) of necessitie required. Wherevpon likewise Thapostle to the Corinthians, as touching the ministers of the worde speaketh in this wise: Let a man so esteeme of vs, as of the ministers of Christ, and disposers of the misteries of God: amonge whom, 1. Cor. 4.1. [...]. this especially is required, that they bee founde faithful. But no lesse necessary also is this last poynte, namely that to doctrine and erudition the life and maners may bée agréeable.
And our beloued Paule requireth a Bishop to bée vnreproueable, 1. Timo. [...].2.3. not stubborne, not wrathful, not giuen to wine, no fighter, not giuen to filthy lucre: but a keeper of hospitalitie, a louer of vertue, modest, vpright, holy, sober. For what doe those Teachers profyte their herers, yt do pluck down by their naughty liuing, yt which they builded vp by their wel teaching? yt by their liues & dayly maners shewe thē selues to dislike greatly of those things, which they prescribe vnto others to bée folowed? With what (I wil not say) authoritie, but wt what face can ye teacher reproue vices in ye Schole, as dronkennes, riotousnes, couetousnes, incontinency, & such like: which is himselfe (I will not say) oft times dr [...]nke, but alwayes druncke? not onely giuen to riot, but also lyues so wickedly in all superfluitie, that he supposeth gods maiestie to be of no power at all? which is so couetous, that of euery fylthy occasion he gapeth after vnsatiable gaine? who finally hath so wallowed in scurrilitie and vncleanes al his life long, that he doubteth also whither he may account these heinous sinnes and enormities for sinnes and vices or no? All the pointed therefore, which we haue spoken off, are required in a Teacher: which [Page]if we shall diligētly consider, in what measure they haue bene in this our Hyperius, we shall find to haue bene very great. And first verily, as touchinge the singular learning of this man what shall I saye? I may speake the more fréely, most excellent fathers, of the dead: forsomuch as I shall not now séeme to flatter him béeing dead, that I neuer fawned vppon béeinge aliue. Great was the knowledge that this man had of the tongues, more great of the liberall artes and of philosophy, but of the holy Scriptures and Ecclesiasticall histories and of all the olde and auncient Church most great of all. That which I speake, to be true, you your selues know, most learned fathers, and can very well testifye: who haue heard him publikely teachinge, who haue heard him disputinge with great commendation, who haue heard him familiarly talkinge with his friendes.
Many other witnesses there be thoroughout all Germanye, and other nations, men famously learned, which either resorted to his Scoles, or other wise were more familiarly acquainted with him. His bookes are witnesses that he wrote and published, which are of great learned men esteemed and read amonge the workes of the best learned writers: as those short Scolies vppon the Epistle to the Romaynes: as, the two bookes Of framing of Diuine Sermons: as, the fower bookes touching a Diuine: as, the two bookes Of reading and daily meditation of the holy Scriptures: as, that Cathechisme or Shorte Instruction which he last put foorth.
Many other bookes of his are witnesses also, penned and written by him with great laboures and watchinges, which we are sory could not of him be ouerséene and recognized: that so, which would haue turned to the great profit of all studious Diuines, they might haue come abrode. For he had written as well in Philosophye, some thinges: as, Touching the order of Studye, Of Logicke, Rhetoricke, Arithmetick, Geometry, Cosmography, The Sciēce perspectiue: some things of Astronomy, [Page]and likewise of Naturall causes, and Scolies to the ten bookes of Aristotles Ethickes: as also in Diuinitie many notable matters: as, touching The not forsaking of the studies of holy Scripture, thrée bookes: Of Diuine places, fower bookes: Obseruatiōs of places vpon those parcels of ye Gospels, which are vsually read in Churches euery Sonday, Againe, Of the life and maners of students: Of publicke liberalitie towards the poore: Of ecclesiasticall Scholes: Of the mariage of Ministers of the Church, How a man ought to proue himselfe: Of the prouidence of God, Moreouer, vppon all the Epistles of Saint Paule certaine peculiar formes of speaking: and the Method of Diuinitie, of which hauing appointed six bookes, he had not yet finished thrée. He had begū likewise to write 12. bookes entituled of Scolasticall vacations, & as touching the Ordering of the Church 6. bookes. Which bookes, if he him selfe might haue corrected & fully accomplished: then should haue appered sufficiently out of them his diuine wit, thē should haue shined foorth sufficiently his notable learning, thē would haue bene séene sufficiently his wonderfull knowledge of ye auncient histories of the Church, thē would haue bene apparant sufficiently his grounded practise & experience of manifolde things, togither with his déepe & excellent wisdom. But euen out of those notwithstanding which he hath already put foorth, may all these thinges also be sufficiently perceyued, though I should holde my peace. We haue maruayled forsooth often times, whensoeuer any thinge was propounded in familiar talke as touching Ecclesiasticall matters, to heare yt he had alwaies in a readines out of aunciēt histories some thing that made for the mater in questiō, & how he did so promptly illustrate & determine the same. But there was no lesse power in the man of teaching and arguing, then ther was furniture of learning and erudition. With what force and facilitye be taught, the selfe same can testify, that are witnesses before of his other gifts: what dexteritie in disputing, [Page]what sharpenes of witte he alwayes vsed, his bearers doe remember. He would not (as many are wont to do) dally and scoffe at the argumentes proposed: neyther handeled he the matter with clamoures and outcryes, whereby no profit could redound to the hearers: but hée so openly and grauely discussed all thinges, that the diligent hearers might receyue thereby most ample fruite. And in this his maner as well of teaching as of reasoning, he was alwaies from time to time of so great modestye, and of so great constancye: that neyther woulde he vnaduisedly moue idle questions, neyther alter or interrupt the order of teaching that he had once with iudgement taken in hande. As touching which thing, you remember I am sure, right learned Master Chunrade Mathew, my very worshipfull kinseman, what he sayd the selfe same daye he let his lyfe, either of vs both you and I being present with him. I, sayeth he, haue alwayes bene carefull of this in the Schole, that I might propound profitable doctrine to my hearers, and auoyde idle and superfluous questions: I haue taken diligent heede, leaste I should giue anye occasion of contentions, and haue euermore reteyned one vniforme order of teaching: and so long as I liue, will reteyne. These in a maner were his wordes: which when we had heard not without teares, we affirmed that we were witnesses of that matter: and how that we lykewise had alwaies hitherto kept the fame order of teaching, and would kéepe also hereafter. But as touching that which perteyneth to his fidelitie and diligence, in the office of teaching, there is no cause why I shoulde saye much. I appeale to the felfe same to testifie of his diligence that were witnesses euen now of his learning and abilitye in teaching. This is certaine, he was rauished with so great zeale and feruencie in promoting the studies of holy Scriptures, that ouer and besides the laboures ye were enioyned him, he would also oftē times [...]hoose to himselfe vacant houres, wherin he might teach [Page]something extraordinarily. He diligēly procured and set forward the exercises of disputations and declamations, wherein as he alone by the space of certaine yeres was alwaies wt great trauayle the chiefe: so afterward when other of vs also his cōpanions kept our course in ye order, he was both willingly and commonly present.
As for the forme & maner of preaching in the Schole, wt what great laboure, I pray you, wt what great paynfulnes did he order it? He prescribed common places, which he thought most néedeful to be handeled: he corrected the Sermons written by Studentes, before they were recited: he hearde also them that were appoynted to preach, before they should openly come into the Church: to the intent that if any thinge were amisse either in their voyce, or in their gestures, yt also might be amēded. He praised those, yt had wel behaued themselues in these exercises: he reproued and pricked forwarde ye negligent and slouthfull vnto diligence. He had adioyned to these kindes of exercises, besides an Examining in matters of Diuinitie, which he appointed once commonly in two yeres, a certain order also of Diuine Consultation: where some question béeing propofided either of Doctrine, or of rites and matters Ecclesiasticall, he would bid euery one in order to put foorth his opinion in a full & continewed forme of speaking: to ye intent that so by diuers & sundrye sentences on either side giuen, it might be perceyued out of many what was true, & what false, what made for the pourpose, and what might be sayd against it. All which labours be so willingly tooke vpon him, that hauing also no rewarde appointed for his paynes, he neuerthelesse most diligently prosecuted the same. I omit his priuate studies, of which I will now say nothing more, then that which I may truely auouch: namely, that he was neuer at home alone, but yt he either wrote something, or read something, or meditated something: so far foorth that bée séemed vnto me euen to weaken and debilitate the [Page]strength of his body, and euē to consume him selfe with ouer great studies and laboures. There was in him besides all these thinges, a most diligent meditation touching the reforming of Churches, wherein he was occupied day and night. For he coueted greatly to reuoke the people of our Nation to the paterne of ye primityue Church: he coueted to remoue many tryfles, which béeing deriued from the Papa [...]ye do still remaine with vs, and to reduce the simplicitye of the olde fathers in the practise of religion: he coueted to restore the Ecclesiasticall discipline, sore d [...]ayed to the great loss [...] and detriment of Churches.
In which his holy purpose how farfoorth he trauailed, and how great fruite he ministred vnto all Churches, we shall thē vnderstand, whē as, he béeing now dead & gon, these meditations (of which also we haue giuē some ynckeling before) although vnperfect, shall come into light. Concerning which thinges much more might of one be sayde, and that with great commendation, but that I hasten to the other partes of my Oration. In praysing therfore the lyfe and maners 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 knowen vnto you all, euen straungers also knew sufficiently the state of his lyfe. In dyet and apparell he was alwayes most temperate, in feasting most sober, in talke and dealing most friendly and iust. As he detested from his hart those vnsatiable quaffinges and vncomely spéeches commonly practized of our Countrymen at the time of their bancquetinges: so againe would he now & then be willingly present at the moderate feastes and pleasaunt méetinges of his friendes. Thus, he neither allowed of the things that were vnséemely: nor disallowed of ye things that might be graunted to the honest recreation of the mynde. To be short, he so behaued himselfe in [Page]all places and towarde all men, that his maner séemed not onely pleasaunt to the learned, but also most swéete and delectable to the rude and ignoraunt. By reason whereof, how déere he was not onely to our Scole, but also to the whole citie, the manyfold teares of all sortes of people which your eyes haue séene shed at the solemnitie of his buriall, doe sufficiently declare. But when as by the space of 22. yeres, and odde monethes, he had in such order as wée haue said, behaued him selfe: as he was a man of no great health, so when he had laboured certain wéekes before with cōtinual rhewmes and coughes, the xxiii. day of Ianuarye he began to wax sore sicke and to kéepe his bedde. He complayned most chiefely of the paynes of his head, breast and sides: and nowe and then all his members so burned, that they séemed to be shaken with a certaine quiuering or trembling ague. And verily all that wéeke, when as yet we did not dispayre of his lyfe, he talked & conferred many things both with others, & also especially with mée who was of euer present with him, as touching matters perteyning to ye Scole, as touching Diuine studies, as touching the reformation of Churches. He sayd amongest other thinges, that there should order be taken, if he liued, for the pertition of certaine labours betwixt vs, especially those of ordering of Sermons: which for bicause he had hitherto susteined alone, he thought that he had lost his health. Now the 30. day of Ianuarie which was the Lordes day, when the Lordes supper was celebrated in the sacred assembly, he desired that the holy bread and cuppe might, after the custome of ye auncient church, be brought also vnto him. Of which after that he with his familie had tasted, he grew now more sicker thā before. And then ye day following, he began diligently to giue in charge to his wife, what he would haue done after his death: and to commaunde his children that they should behaue themselues both towards God and their mother godlily, and towardes all other vprightly [Page]and honestly. Amongest the rest, when a litle boye of his, of thrée yeres old, stoode by his beddes side: Learne, saith he, my childe, the commaundementes of the Lorde, and hee shall take care of thee. After much talke had, he entreated diligently with those that for duties sake came to visit him, as touching the professiō of his fayth, and the constancy of that doctrine which he had taught. And truely the very first day of Februarie, wherein also he departed, all his talke was altogether in this, that he might testifie vnto those whome he sawe present: that he remayned euento the last gaspe constant and inflexible in that profession of fayth & doctrine, which he so many yeres had professed in the Scole. As touching which point I might now make a further discourse, most excellent fathers, but that the teares for remembraunce of these things breake foorth from mine eyes. About the euening of the same day, when hee had once againe spoken some things touching ye cōstantcy of his faith and perseuaraunce therein: he began to take his leaue of vs, and euen to labour for lyfe. Yet knewe he still euery man, and being required would make answere wyth broken wordes and dying speches: till after 8. of ye clocke at night, when it was about halfe an houre to 9. hee gaue vp his spirit vnto God: hauing not as yet fully fynished the 53. yeare of his age.
You haue the history of the life & death of ye most graue and reuerend Diuine D. Andrew Hyperius: which, as I coulde, I haue both briefely and simply declared vnto you.
I come nowe to our mourning & heauines, right worshipfull fathers: which as it is wonderfull great and incredible, so can it not bée lawfull and iust, vnlesse wée were moued with most weighty causes to the most: bitter sense and sorrowe of our mindes. Men are wont for two causes especially to mourne at Funerals. First, forsomuch as they suppose them to be euill dealt withall, whom they bewayle being deade. Secondly for [Page]bicause they recount with themselues what great incōmodities doe redounde by their death, either priuately to themselues or publickely to the commō wealth. The former cause taketh no place in our heauines: the later ministreth vnto vs sadnes most sorrowfull. For wée are not either entāgeled with that error that we should suppose the minde to bée extinguished together with the body: Or wée are not so vngodly, as to doubt of the eternall felicitie, which after this life all that haue lyued with faith and a good conscience shall enioye. Naye verily wée are resolued by a most certaine and iust perswasion, that our deare Hyperius, as hée alwaies liued a godly and holy life, so hath he now the full fruition of the most swéete and comfortable presence of Gods maiestie, the company and fellowship of Angels, and the societie of holy and blessed men. Neither truely doe wée suppose that there was in him either any such likement or loue of this life, as that wée should thinke him to dye with desire of a longer life. He sawe well ynough, with what great cares this miserable life was replenished: he knewe well ynough, that so long as we continew in this tabernacle, wee are wanderers from the Lorde: he was not ignoraunt that the godly being loosed from the bond of this flesh, doe go vnto the Lord. Wherefore, albeit he was in such wise conuersaunt in huge and mighty labours, that he was not in ye meane time greatly grieued with the tediousnesse of this lyfe: yet notwithstanding was he caryed continally with a longing desire of the immortall and euerlasting lyfe. Hée was accustomed, oftentimes in the Scole, oftentimes in familiar talke to cōmemorate vnto v [...] & as a man would say, to laye before our eyes, that wonderfull garboyle that was in these dayes abr [...]ch thoroughout the whole world: & to prognesticate in opiniō, that there was yet a most lamentable confusion as wel of religion as also of Empires and kingdoms shortly to followe. His coniectures he gathered not out of the [Page] constellations of the starres, as they call them: but out and from the consideration of the thinges themselues, which were open and apparaunt in the sight of all men. He sayd that kingdoms and Empires were neuer so ill established in the time of our auncestours, as they were now for the most part. For some were holden of Children: some were gouerned by Women: other some ruled by yonge men, which were newly come to take vppon them the charge of the Common wealth. Hée affyrmed that there were in déede some Princes remayning in gouernment, but very fewe, both graue in yeres, and also expert in ye vse of thinges, which did as it were still euery way susteine with their shoulders the whole weight and burthen of the Empyre. Hée remembered the Scoles scattered and torne in sunder throughout all Europe, either by ciuill warres, or by the wofull persecution of the Godly, or by the death & decay of famous and worthy Teachers. He shewed 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 founde to succéede them: as also bicause they were vexed with straunge and lamentable discordes: and further that such were the times now and maners of men, that it séemed that almighty God very shortly, being prouoked with our manifold enormities, would take away his kingdome from vs, & giue it vnto others, yt should bring foorth more worthy fruites. These things did he vse as wel, at other times often to recount, & to wish of God that he might first bée taken out of this life before he should fall into that perturbation & confusion of all things, which he in minde foresawe: as also immediately after the first time when he began to kéepe his bedde, he sayd thus vnto mée suspecting nothing as yet as touching his death: There is nothing, quoth he, that may delight mee any more in this present lyfe. Therefore I will moste willingly, [Page]whensoeuer it shal please the Lorde, giue ouer the same, that I may goe vnto Christ. Wherefore like as he wished not for any longer lyfe: soo, whither wée haue an eye to that which hée here lefte behinde him, or consider what he hath obteined after his death: who would not thincke that he is both very well prouided for, and also in happy and blessed estate? Hée hath escaped the troubles and calamities of this wretched lyfe: he enioyeth nowe perpetuall and neuer chaunging delightes with Christ. Hée hath put off that body of his, subiect to corruption: He loketh now to put on a body immortall & incorruptible. He hath forsaken these Scoles of ours: he is admitted into the Scole of heauen. Whom here he sawe as it were in a glasse by a darke speaking: him now he beholdeth face to face. The crowne of glory that neuer shall decaye, which he alwayes in the whole course of his studies and laboures trauayled vnto: is now giuen vnto him of the Lorde, wherein he tryumpheth and reioyceth. Wherefore wée are not stricken into this plight and heauines, for that or as though wée thought him to be lost or in euill case: but for bycause we ponder in our mindes, what great dommage and detriment wée haue both priuately and publickely susteined by his death. Neither truely is our priuate discommoditie boyde of sorrowing in this case. For if I should saye, that I were nothing moued with the death of my most excellent kinseman, nothing touched with the heauy chéere of mine Aunt, nothing grieued with ye dolfull distresse of my Cousens: howe rightly I should doe it, I leaue it to the stern [...] Philosophers surnamed Astorgoi to consider off: but certes (if I so said) I should lye. Those thinges doe moue me, and greatly disquiet mée: which neuerthelesse I wil not goe about to amplifie in speaking, least I should séeme to encrease myne owne sorrowe.
What if I shoulde bewayle with teares the death of him that was onely my Scholemaster? there is no [Page]man I suppose of sound iudgdement that would finde fault with my so dooing: but would rather iudge mée to doe the dutie of a kinde and thankfull Scholer. For it can hardly come to passe, but that wée shall be hartely grieued for those that haue deserued well of vs, when they are taken from vs. Who then can maruayle, as this our priuate dolour & distresse though it be bitter & incredible? which neuerthelesse, if our schole could any way be cōforted, might easely be asswaged & diminished. But when I applye herevnto the thoughtes and cogitations of my minde, then becommeth our griefe much more grieuous, yea and such as can scarcely admit any consolation. For what it is, most reuerend fathers (to the intent that what Cicero sayde of his Common wealth, the same also I may speake of our Scole) what is it, I say, that can possibly comfort me in so great darknes and ruines of our Scole? So great is the losse and decaye of all thinges, and the recouery of them past hoping for. For wée haue lost a most famous Doctor, a singular Ornament of the Diuine facultie, the soueraigne starre and light of our whole Scole and Congregation: neither doe wée sée in the meane time, who may succéed with the like fruit of our studyes so worthy a man, so graue a Diuine, so learned and modest a Teacher.
Saint Ambrose at the Funeral solemnite of the Emperour Theodosius, to the intent he might put the common wealth in good hope of successors sayd thus: Therefore, so worthy an Emperour is departed from vs, but he is not altogither departed fr̄o vs: for he hath leaft vnto vs his children, in whom we ought to acknowledge him, and in whom we both see him and feele him. Ambrose might well and truely 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 fidelitie, of so great diligence, of so great modestie, as was our Hyperius alwaies in teaching the holy Scriptures? [Page]Which thinges I would ye should take to be so spoken of mée, not as though I altogither dispayred 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 prosper and prouide for them) but that, as of Elia the prophet taken vp into heauē Elisha his Scoller 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 complaine of our master Hyperius, thus taken from vs. Although in very déede, when I wey more déepely the whole matter with my selfe, most worthy Senatours, I scarcely sée what sparke of hope (to be accounted off) is left, not onely to vs, but also to all Germanye. Pure religion was in the time of our fathers sore oppressed through the tiranny of the Bishops: none otherwise then was a great while agoe the Common wealth of the Hebrues thorugh the violence and oppressions of the bordering Nations. As the Lorde in olde time had mercy vpon the Hebrues, so hath he had now also compassion vppon vs, that like as then he stirred vp valiaunt Capytaynes and godly Iudges, that did set the people in their former libertie: so now in these dayes had be raysed vp many notable Doctors, that might and did restore religion to hi [...] former puritie, and deliuer vs from that pontificall tyranny. Which either Capitaynes, or Doctors of the Church, séeing the Lorde doth now by littel and littel call awaye to himselfe, as in the yeares past Luther, Bucer, Melanchthon, and many other: and in these last xv. monethes Martyr, Musculus, & our Hyperius: wée are truly to be afrayed, least these so many and great lightes of the churche beinge extinct, considering that very few men or none remayne of like dignitie, of like learning and experience, there succéede other, which not (as the former) will defend and maynteyne our liberty restored, but will hamper vs againe in [...] newe seruitude and bondage. [Page]Yea verily when as those Capytaines being taken away, euery man may séeme to doe and say what he list: it is greatly to be feared, least for our offences, all our religion be againe enwrapped in most vgsom darkenes, and so vtterly obscured and defaced.
For vndoubtedly as for the light of the trueth, which after those dolfull times of darkenes, wherein our forefathers were entangeled, by the great benefit of God hath shined vnto vs: our people can now in these dayes so ill away with all, that they doe not onely openly and manifestly contemne the cléere light, but euen couet also most gréedely to returne backe againe to their former darknes, as it were to the flesh pottes of Aegipt. Furthermore what the life of our Countrimen is, what ye maners of them are that glory of the profession of pure religion, we sée. I speake not onely of ye c̄omon people, & basest sort of men: but I speake of those, whom wée all haue in admiration, whom wée reuerence, whom wée prayse and highly estéeme off. So great is the contempt of religion amongest a great number, so great the neglecting of godlines, so great the suppression of vertue: yt they may well séeme to be no Christians at all, but very saluage and barbarous people. Which thinges séeing they are true, there is no man verily, that can imagine this our dread and feare to be vainely or without cause conceiued. God winketh for a time at our sinnes and enormities, as he is a longe suffering GOD, and slowe to wrath: But neuerthelesse when he séeth there is no hope lefte of amendement of lyfe, and that our sinnes doe proclame nowe euen open warre agaynst heauen it selfe: then sodenly prouoked to anger, he prepareth himselfe to take vengeaunce.
Which when he intendeth to doe, he oftetimes taketh good men from vs, least they should the good with the bad, the godly with the vngodly be enwrapped togither in these plages. [Page]But nowe I maye séeme peraduentūre to giue an ouer vnlucky ghesse as touching the state of our Scholes and Churches: wherefore then doe I not rather turne my talke vnto you, most graue and prudent fathers? Whom I praye and beséech most hartily, that you would euery one of you, so far foorth as ye are able, bend all your trauayle and dilignce to the mayntenaunce and preseruation of godly studies. And you especially I call vppon, most excellent Companions: thée, I say most reuerend Rector Lonicerus, thée most vigilant pastor Rodingus, and you al furthermore that teach the holy Scriptures either in the Schole with vs, or in the Church: herevnto I beséech you bend all your co [...]itations, and all your endeuours, namely that our sacred and diuine studies may prosper and florish. Procéede to teach, as you doo, diligently and faithfully: study for the maintenaunce of peace and tranquilitie.
Let vs propound vnto our hearers not idle questions as touching vaine and friuolous matters: but (as our Hyperius alwaies did) those principles most chiefely of the doctrine of religion, which shall be necessary to the conseruation of the puritie of faith, and most profitable to the information of lyfe and maners. Let vs haue no dealing w [...]th vnlucky contentions, whereby we sée now some Scholes to be most grieuously battered and shaken. Let this our Schole rest (as by Gods grace it hath already many yeares rested) from importunate striuings and brablementes. Let vs follow alonely in teaching the chiefe points of religion the holy Scripturesithe writinges, I meane, of the Prophetes and Apostles. Let no mans authoritie so preuaile with vs, let no Counsell be of such credite, no patched writing of such force: that wée shoulde depart so much as a heares breadth either from the authoritie of the Scripture, or from the phrase of Thapostles, or from the formes of speaking vsed by the holy GHOST himselfe. These markes let vs [Page]prescribe vnto our selues as it were to ame at: Let vs kéepe vs wt in ye compasse of these boūds. For so, yea so it will com to passe yt we shall not be caried about hither & thither wt ye winde & vanitie of euery doctrine: but shall ramayne constant in our profession, and shall alwaies frō time to time kéepe a certaine forme of s [...]ūd doctrine. And you also most diligent hearers, you, I say, that are studious of the holy Scriptures, I doe not onely exhorte, but also pray and beséech you, wey with your selues the state of Religion and the state of our Churches: consider what perills hange ouer our heades in these dayes by reason of the wickednes of our liues and maners: beholde how many famous Doctors and notable lights of the Church our almighty father hath in a short space-taken frō vs. All ye most excellent Teachers our heauenly father calleth out of this life by littell and littell home to himselfe: many other, neither so well learned neither such louers of peace & concord, he leaueth stil aliue: which are not so carefull as touching ye safetie and preseruation of ye Churches, as they be for their owne priuate authoritie and gaines: which séeke not so much the peace left vnto vs of Christ, as they doe their owne prayse and glory, though it be by fetting the Lordes Sanctuary on fyre: and which, if thy were not brideled by thautoritie of godly maiestrates, would confounde heauen and earth togither. Consider I say, and seriously ponder all these thinges. Pray vnto our heauenly father, that he would vouchsasafe to preserue his Church amongest vs, that he would gouerne it and sanctifie it by his holy Spirite: praye ye that in stead of this our Hyperius now taken from vs, he would giue vnto vs many godly Teachers, learned, peasible, constant. For your partes also, giue your diligent attendaunce vnto the holy Scriptures, read them, study thē, meditate vpon them, learne out of them a cartaine forme of Christian doctrine: and to this ende alone apply all the force of your wittes that many of you may come foorth so furnished with knowledg and vnderstanding, [Page]that you may one day he placed in the roomes of those notable Capitaines called foorth of their stations to the Lord, to the great profit & cōmoditie of ye Church. And we all praye thée, O almightie Father, which in so short a space takest out of the vnthanckfull world, so many famous Teachers, and leauest behind many troublers of ye peace and enimies of the Church: rayse vp in ye steads of these notable ministers of CHRIST, many other, which may teach and gouerne thy Church. Nourish and defend the studies of good men, which laboure to this ende, yt they may serue thy Church. Furnish our minds, O father we beséech thée, with the loue of true religion and vertue, that when thy sonne our Lorde Iesus Christ shall come at the last day to Iudgement, be may at the least finde some remnantes of faith and sinceritie amongest vs.
¶ Of framing of Diuine Sermons, or popular interpretation of the Scriptures, the first Booke.
¶ What the common and popular order of interpreting the Scriptures is: and howe excellent a function they haue that teach the people in the Churche. Cap. I.
NO man doubteth but that there bee two maner of wayes of interpreting the scriptures vsed of skilfull diuines,I. Tvvo vvayes of interpreting the scriptures: and certaine pointes proper to thē both. the one Scholastical, peculyer to ye scholes, ye other Popular pertayning to the people. That one is apt for the assembles of learned men and young studients some deale profited in good letters: This other is altogether applied to instructe the confused multitude, wherin are very many rude, ignoraunt and vnlearned. The first is exercised within the narrowe compasse of the Scholes: The seconde taketh place in the large and spacious temples. The one strict and straight laced, sauoring Philosophicall solytarinesse and seueritie: The other stretched forth, franck and at lybertie, yea and delightinge in the light and (as ye would say) in the court of Orators. In yt are mani things exacted after the rule of Logical breuitie and simplicitie: In this, Rhetoricall bountie and furniture ministreth much grace and decencie.A collation of the order of teaching in Scholes & in Churches. Wherefore if a place out of the holy Scriptures bee offered at any time to a teacher in the scholes to be explaned and interpreted, hee, by and by sticketh wholy therein, as one shut vp in a streight prison, vinfolde & enclosure, and not only discusseth dilygently the thinges themselues in general and al the partes of them, but also in a maner euery worde and sillable, thinkinge it vnlawfull to omit any thinge, or so much as a litle to wrench aside. But he that instructe [...] the people, sercheth and selecteth out of an argument [...] posed, [Page]some certaine common places and such as he perceiueth aboue the residew, to be most congruent to the time, place, and persons, in discoursing whereof at large, hée bestoweth his time, and to the intent the more large and ample a scope may be opened vnto hym, now and then he ouerskippeth some thinges in the text of the holye Scripture, or toucheth only eche thing slightly by the way, & as it were mindinge some other matter. Agayne he that readeth in the Schoole, heapeth together proofes and foundations with as great iudgement and dexterity as he can, and coueteth to vse those in especiall in whiche he perceyueth most pithe and strength to remaine: But he that vndertaketh to speake vnto the people, is not so carefull or anxious but scrapeth together argumentes of all sortes, and armeth himselfe with probable reasons, euen such as are heard commonly among the meaner sort of men, as he that directeth all thinges to the capacitie of his common auditory. He yt teacheth in the schole wittingly & willingly neglecteth those thinges that pertaine to the procuring of beneuolence, to the mouing of affections, moreouer digressions, tedious descriptions, whiche the Greekes call [...] Hypotyposes, amplificatiōs, artificial elegancye of wordes, many and diuers figuers, to be shorte, all the furniture and ornamentes of an oration, and affecteth not so much as to séeme once studious of bountifulnesse in speakynge, but as one astricted to that lawe, whereby the cryer proclaymed in Areopagus to speake, [...], that is, without proeme and affections, he is contented with a simple, yet pure and perspicious kynde of speach: On the other side, he to whom it appertaineth to speake before the multitude, séeketh and prouideth dilygently with wonderfull circumspection al the said stuffe & furniture, so far forth as it auayleth to teach, refel, exhort, reprooue, [...] of [...] comfort, & of nothing maketh more account, then that he may draw and stir vp the mindes of his auditors [...]nto what part he will, after the maner & quality of things [...] [...]ident. Neither were it hard to bring forth examples, in [Page 2]which the selfe fame argumentes or [...]heames out of the scriptures are handled one way after ye maner of Scholastical interpretation, an other way, after the cōmon or Popular. And surely out of the writinges of the auncient fathers may be taken not a few, and those most learnedlye explaned and set forth.Popular. For after ye Popular interpretatiō, al the Sermons for the most part of the prophetes, and of Christ are expounded, and many also of the exhortations, corrections, & consolations of the apostle Paule: Furthermore those thinges yt are read vnder the titles of Homelies, Sermons, or Oratiōs in ye holy fathers, Origen, Chrisostom, Basyl, Nazianzene, Augustine, Maximus, Leo, & (after these) Gregory, Beda, Bernard, and such like. Whervnto may be added ye explanations of Augustine vpon ye Gospell of Iohn, & some certaine of ye Psalmes.Scholasticall. But to Scholasticall interpretation doe appertaine certaine more graue and subtile disputations of S.Paule, namely, yt touching mans iustification, in his epistle to the Romaynes, (in whiche yet notwithstanding the apostle breketh foorth successiuely into exhortations and consolations peculier to another kind of interpreting) and to the Galathyans, with some in the fyrst to the Corinthyans: twaine also in the Epistle to the Hebrues, the one of the two natures in Christe, the other concerning the abrogation of the Leuiticall priesthood, and the euerlasting priesthoode of Christ. To the same order may iustly be ascribed all the commentaries of Sainct Ierom vppon the prophets, of Sainct Ambrose vppon the Epistles of S. Paule, also the epistles and disputations of S. August. Bréefelye, whosoeuer is indued wt any iudgement at al, being furthered wt those things yt we haue alreadye touched, may esely discerne to whether kind of interpretation, ech sentence & treatise of diuine matters ought to be referred.Transition. Howbeit since we haue already spokē of Scolastical interpretatiō of ye scriptures: whē as we intreted of ye order of diuine study, so much as ye matter thē séemed to suffer & require: now it semeth good to put forth som things more large (forsomuch as we haue diuers & sūdry times [...] [Page]earnestly moued by a number of men therevnto) concerning Popular interpretation,The proposition. or that is all one, of framing of diuine sermons to the people. Which if they shall séeme scarce absolute in learning, as truely I must néedes confesse them to be: Yet haue we bestowed some trauayle and paynes, at the least that they shoulde be apte and correspodent to ye time presēt, & to the capacities of yong beginners & such as be vnskilful, whō we haue takē in hand to instruct, which also our hope is we shal by some meanes obteyne.
Nowe my purpose is to deuyde thys worke into two bookes:The partition of this work. Whereof in the former I entend to declare and touch all those thinges that are common in generall to all Sermons: In the later such things as be peculiar seuerally to euery kind of sermon, and ought exactly to be noted and obserued in the same.
But in very good season euen in the firste entry (as ye woulde say) of this booke,II. The excelency of the Preachers office. shall we call to memory how excellent their function is, that declare vnto the people the diuine oracles. The prophet Malachy. Cap. 2. termeth him ye teacheth in the Church,Of the name. the angell of the Lorde of hostes. Which woorde sithe it properly signifieth the office of hym that bringeth the commaundementes of God vnto men, each mannes mynde hearing the same, maye forthwith of necessitie, conceyue some thinge then man more high and excelent, and approchinge more néere to the heauenly nature.1. Cor. 3. Moreouer, ye prechers are called [...] of god himselfe as though God vouched safe to admytte them as hys fellowes and companions in the worke of buyldinge and establishing his church.Philipp. 2. For by like reason in a maner ye apostle Paule termeth his frnd Epaphroditus, [...],Cor. 4. that is to say, fellow labourer or (as other lyste to turne it) companyon and fellowe Souldiour. No lesse notable is it that the same Apostle affyrmeth the faithful teachers to be [...], yt is, gouernours and stuardes of the housholde and secret affayres of God. [...] as it woulde be to recken vp the residewe of the titles [...] [...]llations of lyke and greater dignitie, as also ye wise [Page 3]and sage sayings, examples, types and other ornamentes wherewith the Preachers of the Gospell, aboue all that can be sayde,Of the dignitie of the thing. are adorned and set forth. Yea and amonge all ecclesiasticall functions, I suppose there is no man that either can or wyll denye this one to excell farre away ther rest. For it is euident yt in it is placed the most excellent office of the whole ministery of the Gospel. For why, Christ departing from the earth, gaue in charge to his disciples that before all thinges, they shoulde stoutely apply [...] the office of teaching.
Goe (sayeth he) into the whole worlde,Marc. 16. and preache the Gospell to euery creature. In whiche place the charge of teaching is preferred before Baptisme or administration of the Sacraments: Like as also the hearing of the worde ought of necessitie to goe before the confession of faith. Wherevppon it commeth to passe also that the Apostle chalengeth to hymselfe, by his owne right, the faculty of teachinge, as the peculyer office of Thapp [...]stolike order, leauing to' other all other kinde of actions.1. Cor. [...]. Christe sent not mée (sayeth hée) to Baptise, but that I shoulde preache the Gospell. Neither is there any other more certayne and sure marke, whereby the true Church may be discerned from the false, then by sounde doctrine: Sith euen heritickes also haue the Sacramentes in their méetinges and conuenticles, but as for sounde doctrine they can in no wise boast or brag of.
Fynally if the seruice wherewith God is most chiefly delighted, be sought for, euen this vndoubtedly, consisteth also in the publyke denunciation of the Gospell. Whervpon the Apostle Paule agayne to the Romaines 1. doubted not to make his vaunt that he worshipped God in spyrit and trueth, by preachinge the Gospell of Iesus Christe. And in the 15. Chapter hée professeth that grace was for this cause giuen hym of God that hee shoulde be a minister of Christ Iesu to the Gentiles, administringe the Gospell of God to thintent the oblation of the Gentiles might become [Page]acceptable, sanctifyed by the holy Ghost. For these consyderations, the same Apostle both wisely and grauelye pronounced, that all those that are desyrous to aspyre to this kynde of lyfe, doe couet an honest callynge: and agayne that all suche as are duly occupyed therein, ought of al men to be loued, and had in hygh estimation.
Hee that coueteth the office of a Bysshoppe (sayeth hée) desyreth an honeste woorke. And, The Elders that gouerne well, are worthy of double honour, those inespecyally that labour in the woorde and in teachynge. For the Scripture sayeth: 1. Timoth. 5. Thou shalt not mosell the mouth of the Oxe that treadeth out the Corne. And the woorkman is worthy of his hyre.
Last of all, what inestimable glorye remayneth also after this lyfe for the faithfull teachers, the noble Prophet Daniel hath left in writinge.Daniell. 12. They that teache others (sayeth hée) shall shyne as the brightnesse of the Firmament, and those that turne many vnto righteousnesse, shall be as the Starres for euer and euer. Whiche wordes lyke as they may be an occasion to moue them to dilygence in their office, so agayne doe they minister vnto them incomperable solace in theyr labours and trauailes. And séeynge the Prophet entreteth there most chiefely of those things that shall come to passe about the ende of the worlde, those vndoubtedly, whosoeuer they be, that in these dayes, and in this declyning age of the worlde: doe with all dylygence and fydelytie sustayne the troubles of teachinge in the Churche, may worthylye interprete the same propheticall Oracle to appertayne vnto themselues.
¶ With what thinges it behoueth hym to bee furnished, that taketh vpon hym the office of teachinge in the Churche. Cap. II.
MOreouer,Thre thinges needefull in a Preacher: and vvhat whosoeuer taketh vpon hym the excellent office of teachinge the people in the church, ought to be furnished inespecially with thrée thinges: Learninge, Puritie of maners, and with a Spirite or power in teaching.
For wittily is it sayde of Gregory Nazianzene in hys Apology d [...] Fuga: I. Learning. That it is the point of notorious mad mē, to take vpon them to teache others, before they themselues be sufficiently taught: For that were according to the prouerbe, Vltra crepidare, Vltera crepidare is a vvord taken prouerbially, vvhwere a man vvyll take vpō him further then his knovvlege vvyll serue. and to meddle with diuine matters to the perill of the soule. Those therefore that endeuour themselues to teache the people in sacred assemblies, haue néede of a double doctrine and vnderstandinge: The one of thinges diuine, which they properlye call diuinitie, comprised in ye holy writings of the Prophets & Apostles: The other of thinges humaine, in which we doe not only account the artes called Liberal, and the parts of Philosophy commonlye handled in the Scholes, and likewise the tongues, but also ciuill discripline, and iudgement of polytyke and [...]econonicall affaires. And that verely is necessary to the Preacher to thin [...]ent he may sincerely inculke and repeate the principles of Christian religion, confyrme the good in their godly opinions, confute the euill and these that be of a sinister iudgement. And this to thende he may with the greater grace and dexterytie order al things, but chiefely discouer and condemne all kinde of vices, whiche raigne in diuers and sundrye sortes of men. For how shall hee prudentlye frame his Sermon agaynst Usurye and manye vniuste bargaynes and contractes, eyther els agaynste leude and cancred Customes commonlye [Page]receiued, that haue not some kinde of knowledge of ciuill affayres? Esay cap. 22. reprouinge the vaine counsels of the people touching the munition of the Citie, wherein the vngodly in the time of warre dyd put more affiaunce then in God hymselfe, and in many other places besides, wherein he rebuketh diuers sinnes and enormities, dothe sufficiently declare that he was not ignoraunt of ciuill matters. How many thinges, moreouer, mayest thou sée in Ieremy, Ezechiell, Daniell and other of the Prophetes, which do not obscurely argue, that they were right diligent markers and wise estéemers of a number of thinges perteyninge to the state ciuill? The same thinge dothe Christe testifye of hymselfe in many parables, of whiche sorte is that of the vniust Stuarde, Luke. 16: of the Talentes, Math. 25. and many of hys whole Sermons béesides. Also out of the Sacred Chronicle of the Actes of Thapostles, and out of the Epistles, may easely be gathered that the Apostle Paule was reasonablye well séene both in ye lawes of the Romaines, and also in rourtlike and forensicall actions. It is requisite, therfore, by al meanes, that ecclesiasticall teachers be not onely some denie skilful in dyuine, but also in humayne matters, and specially in polytike and a conomicall affayres, and so far forth skilful to, as may be necessarye to the furtheraunce of their flocke committed vnto them, and the impeachment of all kinde of wickednesse and impyetie. But no smal number of thinges appertinent to this kinde, as well by the familyar acquaintaunce with men of meane wisdome, so they be séene in vse and experyence, as also by the dylygent annotation of such affayres as daylye come to passe, and the inuestigation of the causes and circumstaunces in the same, euery good and wel disposed man may easely gather and conceiue.
Now that sanctimony of lyfe ought to be required in a Preacher of the Gospell, euery man may iudge: séeinge it profiteth nothing at all to edifye the Churche of GOD [Page 5]in worde, if that whiche is already builded vp, bee subuerted agayne with euill conditions. A good life is as it were a scale, whereby sounde doctrine is confirmed in the hearers.
A thing most vnséemely it is, in [...]ace hée that professeth to be a Phisition, and wyll take vpon him to heale others of their infirmities, bée hymselfe all scabbye and full of byles. Phisition, wyil they all saye, heale thy selfe.
Therefore, ought all men to set Christe béefore them as theyr Scholemaster,Lucke 4. 1. Timoth 3. Tit. 1. whom we may heare preache not onely in worde, but also effectually in déede. For whiche cause the Apostle most dilygentlye prescribed what manner of men Bysshoppes or Elders, & lykewyse Decons with their whole families ought to bée, with what vertues hee woulde haue them chiefelye garnished and from what vices hée woulde wyshe them to bée frée.
Albeit this is also to be added, that where wee may not haue altogether so perfect and absolute Preachers in euery respect, as we couet and desyre: yet ought wee to suffer and imbrace those, whose doctrine is sounde and with no s [...]ot of heresye, or noysome opinions infected. For whither any thorow enuy, Phellipp. 1. or thorow contention, or thorow occasion, doe teache, so they preach Christ, all is well, and God is to be thanked.
No man is borne without his fault, great alwayes is the fragilytie of mankinde, and on euerye side euermore are we misers enuironed about, with certaine domestical furies (as yee would say) continually enticing vs to sinne. In lyke maner, there is no man that can eschewe the bytyng teeth of detraction. And in no place mayst thou not (in these dayes specially) beholde the malignaunt multytude (what saye I multitude? yea euen those also that take vpon them far beyonde the common sort) whettinge their tusshes, to slaunder and backbit the ministers of the Churche, euen there also where they haue no iuste cause or occasion so to doe. [Page]A number of Sicophants there be, of the sect and faction to that wicked Doeg (in whom Ambrose expoundinge the sixt of Luke, saieth appeared a type of Iudas the traitor) that haue the cast to construe and interprete actions, of themselues voyde of all blame, as huge crimes and enormities and in their accusations, to make more then mountaines of miles, or oliphants of flies. Whosoeuer therfore is wise, wil not rashly giue héede vnto those, that commonlye and willingly speake euill of Ecclesiasticall teachers. Whether may be referred that which the same apostle, no lesse grauely prescribeth touchinge the life and conuersation of Elders,1. Timoth 5. then carefully and wiselye admonisheth, that an accusation against a priest or elder, is in no wise to be admitted without two or thrée witnesses.
In the thyrde place wee sayde that to a Preacher is néedefull and requisite a spyrite and power in teachinge.III. Povver in teachinge. I vnderstande by the name of Spirite and power, a certayne peculyar facultie of proposynge sounde doctrine, and also of moouing and drawing of mindes, [...] thintent, that as many as is possible may reape most ample fruite [...] and as few as may be presume to disalowe any thinge as vaine & vnfruitfull. Which facultie, in one place is called [...] power, in an other place [...] boldnesse of speache, somtime [...] might, now and than [...], Spirit, erewhile agayne [...], the demonstration of the spirit and power. For so doe the Euangelistes testifie of Christ.
He taught as one hauing power. Math. 7. Marc. 1. Luke 4. All men were astonied at his doctrine, bycause his woord was ioyned with power. And the Apostle Paule 1. Corinth. 2. My woordes and my preaching were not in flattringe phrases of mans wisedom, but in the demonstration of the spirit and of power, that your faith might not bee in the wisdome of men, but in the power of GOD. Whiche forme of speakinge hee vseth also in the fourthe Chapter of the same Epistle. [Page 6]Agayne, in the fourth of the Actes, Peter filled with the holy ghost, is had in admiration for his libertie in speaking. And in the same chapter the Apostles pray vnto God that he would giue his seruants grace to speake the word with all boldnes. In the 6. cap. is commended Steuen ful of saith & strength, or rather power, (for the worde [...] is there read) and that none coulde resist the wisdom and spyrite which spake in hym. Of lyke sorte and effect is it that the Lord sayeth vnto Ieremie: Beholde, Ieremy. 1. I haue giuen (saieth he) my wordes into thy mouth, beholde I haue appointed thee this daye ouer nations, and ouer Kingdomes, that thou maiest pluck vp and roote oute, subuert and destroye, build and plant.
Many moe places there be whiche do not obscurely make mention of this facultie and power in speaking. But it appeareth yt the apostle ioyned these thrée thinges together. I meane, Doctrine, Puritie of lyfe and Facultie or Power in teaching, in that place where he sayeth vnto Timothy: 2. Timoth. 1. Take a paterne of the wholesome wordes, which thou haste harde of mee, with faith and loue which is in Christe Iesu. The notable thinge giuen thee in charge, keepe thorowe the holy ghost, which dwelleth in vs.
By holsome wordes, is playnely and sufficientlye ynough distincted and meante, Doctrine: by faythe and loue, Puritie of lyfe: by the excellente thinge giuen in charge and the holy ghost, Facultie or the gifte of teachinge. And certes so farre foorth is this power and vertue in teaching [...], which me haue touched in ye third [...] and l [...]ste place, requisite in all those that wyl teach the people, that albeit they be endued with learning, and also with integritie of m [...]ner yet ts [...]e th [...] be destitute of th [...] one, let them neuer l [...]e to accomplishe any thinge worthy of prase or commendation.
Wherefore, so muche the more muste all me [...]e labour the matter, that prepare themselues to the function of [...], or that haue [...] vnto; that [...] lyke as they are furnished with [...], [Page]and good manners, so also adorned with a spyrite and power in teaching, they may come forth into the publyke Theatre of the Church.
Moreouer,Spirite or povver in teachinge vvhence it commeth, and hovv it is encreased. the spirit or power in teachinge, (to thintent we may ad this also) is geuen freely of God in the first calling: but ye increasemēt thereof is obtained of hint thorow often prayer: Fynally it is nourished and preserued with a feruent studye of procuringe the health and saluation of the hearers. Whereof the fyrste verylye is manyfest.That God giueth the spirit in teching. For whomsoeuer GOD voucheth safe to choose and selecte to the excellent excellent office of teachinge the people in the Church, the same also immediatelye he fréely garnisheth with hys spyrite and giftes, necessarye to so weighty a charge.
A plentifull wytnesse of hymselfe is Ieremye. Cap. 1. who, when he had sayde that he coulde not speake as one that was a childe: heareth the Lorde sayinge vnto hym: Thou shalt goe vnto all that I wyll sende thee vnto, and all thinges that I wyll giue thee in charge, shalte thou speake: I haue giuen my wordes into thy mouth, &c. Christ lykewise is a witnesse of the same matter, promysyng to sende and geue to hys Apostles and Disciples the holy ghost,Ioan. 16. Math. 10. that shoulde teach them in all trueth, whiche shoulde strengthen and furnishe theyr myndes, and in theyr extreame peril [...] euen with Kinges; and Princes also minister vnto them, in due time, what thinges they shoulde speake. To bée shorte, the Apostle Paule affirmeth,2. Cor. 30. that it is GOD that maketh the ministers of the news Testamente méete both to thinck and to speake.
The seconde pointe béecommeth playne and perspycious by this,That the increasement of the spirite, is obteined of God vvith [...] prayer. that Thapostles in the Actes Cap. 4 doe make their petitions vnto GOD, that hée woulde graunt vnto his seruaunts, That they might speake the woorde with all confidence and lybertye.
And Paule not onely hymselfe, for the same cause sueth [Page 7]vnto GOD with continuall prayers, but also requesteth and beséecheth others to doe the same:Ephe. 6. Praye (sayeth hee) for mee, that the woorde may bee giuen vnto mee in the openinge of my mouth, with lybertie, to the ende, I may make manifest the mistery of the Gospel, for the which I supply an ambassade in chaines, that I may speake therein freely, as I ought to speak. Agayne in the 2. Thessa. 3. Pray for vs, brethren, that the worde of the Lorde may haue free passage, and be gloryfied. For whiche cause also there is a custome receiued in all Churches, that all Diuine Sermons shall begin with publick inuocation: In whiche inuocation, it behooueth all men with their whole hartes to pray, first that the Teachers may sincerelye and with boldnesse open and explane the woorde of God: then that GOD woulde vouchsaue to illustrate the hartes of the hearers, to thende they may rightly vnderstande the doctrine proposed, and duly vse and practise the same.That the godly and earnest teachers shall haue good & happy succes in their doctrine. As touchinge the thirde, it is certayne, that where the office enioyned of GOD, is with zelous and feruent affection executed, it cannot bée, but that hée of his bountiful goodnes wyll brynge to passe, that happye and prosperous successe shall follow and ensue. For GOD wyll not suffer the great labours and industry of good men seriouslye séeking hys glorye, to become frustrate and voyde of fruite. For this cause, the doctrine of the word of GOD is not in one place alone, resembled vnto séede that bringeth forth much fruite.
The Apostle also exhorteth Timothy not to neglect the gift giuen vnto hym, but to exercise himselfe dylygently,Esay. 55 Luke. 8 1. Timoth 4. to thintent his profiting might be apparaunt in all thinges. For if he gaue attendaunce to him selfe and to learning, and continued therein, it woulde come to passe, that hee shoulde both saue himselfe, and his hearers. And certenly he that doubteth not of his callinge, hee that is assured of the verytie of the doctrine which he professeth, he that cannot be reprooued of any manifest crime, hée that is pryuye in his conscience of hys owne fidelytie and dylligence, hee [Page]that accounteth nothinge of more weight and imporfaūce, then to sanctifie the name of God on earth, and to gayne as many vnto Christ as is possible. Vndoutedly hee speaketh boldly and vnbashfully that which God cōmaundeth. The sharpe and vehement Oration of this man, striketh and perceth the hartes of the hearers, pea hée doth not onely pricke men forwarde to the amendement of lyfe, but playnely forceth and compelleth them. Wherefore there is no man, but that may perceyue him to bée decked and adorned with a singuler spirite & powre in teachinge, euen of GOD himselfe.The studye & affection of a true Preacher by the discription of Sainct Paule [...] But such a study, and such godly affections, the Apostle very artificially describeth. 1. Thess, 2. his wordes (no doubte) are worthy of vs to be remembred, and such as all Preachers ought contiunally to haue in a table before their eyes.
Yee your selues knowe, bretheren, (sayth hee) our entraūce in vnto you, howe that it was not in vayne: but after that wee had fuffered before, and were shamfully entreated at Philippos (as yee well knowe) wee behaued our selues boldely in our God, to speake vnto you the Gospell of god with much striuing. For our exhortacion was not to bring you to errour, nor yet to vncleanes, neither was it with guile, but as we were allowed of god, that the gospel should bee committed vnto vs, euen so wee speake: not as though wee entended to please men, but God, which trieth our hartes. Neyther was our conuersacion at any time with flattringe wordes (as ye well know:) neither in cloked couetousnes, (God is recorde:) neither sought wee praise of men, neither of you, nor yet of any other, when we might haue bene in authoritie as the Apostle of Christ: but we were tender amonge you, euen as a Nurse cherisheth hir children: so our affection beeinge toward you, our good will was to haue delte to you, not onely the gospel of God, but euen our owne soules also, because yee were deere vnto vs. Yee remember bretheren, our labour and trauaill: for wee labored day and night, bicause were would not be bur [...]henous to any of you, and preached vnto you the gospell of God. Ye are witnesses, and so is god, how holily & iustly, [Page 8]and vnblameably wee behaued our selues amonge you that beleue: as ye know, how that we exhorted, and comforted, and besought euery of you, as a father his children, that ye would walke worthy of God, which hath called you to his kingdome and glory. Which wordes if they were so exactley weighed & considered, as méete it were they should, do euidentlye declare ye the apostle taught in spirite & power: albeit those yet that immedialy folow, touchinge the notable effecte of his Sermons, doe more perfectly proue and illustrate the same.The effect of S. Paules Sermons. Wherefore (saith he) we thancke God without ceasinge bicause that when yee receiued of vs the word, whereby ye learned god, ye receiued it not as the worde of man, but euen as it was in deed the worde of God, which worketh in you that beleue. The like will, the like study, and the like feruency,Act. [...]0. we may perceiue in that oratīo, which the apostle had to yt Elders of ye church at Ephesus, a little before hée trauayled to Ierusalem. But we may not coueniently (least we should be ouer tedious) repeate ye same at this prelente. Therefore, we saide not without cause, yt the spirite & power in teaching is both nourished and conserued wt an ardent study of procuring ye health & saluacion of ye hearers.Conclusio [...] But as touching al these points, I meane lerning, innocency of life, & spirit or power in teaching, ye reader, may obserue muche more matter in ye epistles to Timothy & Titus which verili forsomuch as they séeme altogether prepared to expres ye whole office of a precher, whosoeuer taketh vpon him the charge of teching ye people may worthily read, yea & often read them agayn.The cause of the premisses hitherto, touchinge those thinges that are necessarye to a preacher. Thus much we thought good to premise to thintēt, we might make it plaine & apparant, yt ye office of teching ye people in ye church, is of far more difficulty & weight, then a number suppose it to be: and yt it ought not rashly & vnaduisedly to be takē in hand of euery one, much lesse greedily to be inuaded. No smal nūber there be ye atteine to ye gouernment of churches, yea, & (yt I may vse ye words of Iere.) make hast to run before they be sent:Ieremye. 2 [...] & yet are touched, in ye meane time, wt very litle or no care at al of obteining of god his spirit & power in teaching. [Page]Bishoppes, therefore, aboue all men, ought to be circumspect in this behalfe, that they commit not rashely this reuerende function to euery one that will sue for the same, especially to younge men, whō neither knowledge of ye holy Scriptures, nor the vse and experience of thinges, or any earnest study and zeale of religion, doe commende and set forth. Neyther was it without good cause spoken of the Apostle that wyse workeman in the church of God, where he sayeth: [...] Timo. 5. Lay no handes hastely vppon any man, neyther be partaker of other means sinnes.
¶ The ende of a Preacher what it is. Cap. III.
BVt what the ende of a Preacher is, may partely be perceyued by those thinges that we haue next before touched.In vvhat thinges the Preacher ought to bestowe his labor. His worke and labour chiefely consisteth in this, that with all study and inforcement he aduaunce and set forth those thinges that conduce to the saluation and reconciliation of man vnto God. Whervnto it perteyneth,The Gospell what. [...] Cor. 5. that the Gospell is called the worde of health, and by which men obteyne remission of sinnes. And wysely sayeth the Apostle: It seemed good vnto God, by the folishnesse of preachinge, to saue them that beleue. In the same Epistle also. Cap. 9. I became all thinges to all men, that I might saue at the leaste some. God gaue vnto vs the ministery of reconciliation, and put in vs the worde of atonement. In effecte,The ende limited to a Preacher. syth the office of a Preacher, is by the ayde of the holy Scriptures to accomplyshe all thinges, we doubt not to affyrme, that to be the ende appoynted to a Preacher, which the holy ghost by the mouth of the Apostle hath prescribed in the sacred Scriptures: [...]. Timo. 3. The holy Scripture (sayth he) is able to make thee wyse to saluation. Then, therefore doth the Preacher giue apparaunt significatiō, that he with his whole hart and power, is bent to promot & aduaunce ye spirituall profit and vtilitie of men: When as he handleth [Page 9]and confirmeth true and holsome opinions, reproueth and grauely confuteth thinges erronious and hurtfull: when he dilygently inculketh and inferreth those thinges that are requisite to the godly and due information of lyfe,The markes of a true preacher. agayne, seuerely controlleth those that offende, labouryng to bryng them into the right way: Lastly when he exhorteth, beséecheth, blameth the sluggishe and dull, and comforteth the afflicted: fynally pretermitteth no iote of those thinges, whereby hée trusteth the mindes of hys audytors maye bee trayned and drawne vnto Christe our Sauiour.
¶ That many thinges are common to the Preacher with the Orator, and of the office of the Preacher, cap. IIII.
THat many thinges are common to to the Preacher with the Orator,That manye thinges are common to the preacher vvith the orator: & vvhat. Sainct Augustine in his fourth Booke of Christian doctrine, doth copiously declare. Therfore, the partes of an Orator, whiche are accounted of some to be, Inuention, Disposition, Elocution, Memory, and Pronounciation, may rightlye be called also the partes of a Preacher. Yea and these thrée:I. II. III. IIII to Teache, to Delight, to Turne: Likewise againe the thrée kyndes of speakying, Loftye, Base, Meane: Moreouer, the whole craft of varienge the Oration by Schemes and Tropes, pertaineth indifferently to the Preacher and Orator, as Sainct Augustine in the same booke doth wittily confesse and learnedly proue. To be short, whatsoeuer is necessarie to the Preacher in disposition, Elocution, and Memorye, the Rhetoritians haue exactlye taught all that in their woorkhouses: wherfore (in my opinion) the Preachers may most conuenientlye learne those partes out of them.Rhetorick [...] Certainly, he that hath béene somdeale exercised in the Scholes of the Rhetoritians before he be receiued into the order of Preachers, shall come much more apte [Page]and better furnished then many other, and may be bolde to hope, that he shall accomplish somwhat in the Church, worthy of prayse and commendation. Whiche thinge to bée true, the excellent institution in the faculty of well speaking, of the most famous men, Cyprian, Chrisostome, Basilius, Gregorius, Nazianzenus, and other doth aboundantly argue: who being not a little furthered with the furniture of oratorycall arte, became easely of all other the most notable Preachers.
But pronounciation, for as much as it is now far otherwyse vsed,That the rhetoricall precepts of Pronounciation, pertaine not to a Preacher. then it was in times past, and that all thinges ought with greater grauitie, yea maiestie, to bee done in the Temple then in the courte (to the whiche onely the Rhetoritians somtime informed theyr Disciples) agayne, syth euery Prouince and euery language hath hys proper decorum and comelynesse both in Pronounciation and gesture, which in an other place woulde not so well bee lyked off: It shall be good for the Preacher, not to searche the arte of Pronouncinge out of the Scholes of auncient Orators, but to endeuour hymselfe rather to imitate those Maisters, whom hee perceiueth, aboue the residue, to bee commended for their excellent grace and dexteritie, in Pronounciation and behauiour, especially in theyr owne natiue Countrye and region.
By all these thinges it may appeare,That the preacher differeth in many thinges from the Orator, and that chiefelye in Inuention. that the Preacher hath many poyntes, chiefely in Inuention, wherein he differeth from the Orator. Whiche thinge séeinge it is so, it shall be our part, in opening of Inuention, to employ a specyall labour and dilygence. Albeit, in the meane time, if wee shall perceiue any thing to happen by the way as touching disposition, néedful to be marked, we wyll in no wyse dissemble it.
¶ What matter the Preacher shall choose to handle and entreate off. Cap. V.
CHriste in one place sayeth that the Ecclesiasticall teacher,Math. 13. is lyke vnto an housholder, which bringeth out of his treasury, thinges both newe and olde. And the Apostle calleth the same a faithfull and wyse stuarde or Dispensator in the house of GOD.1. Cor. 4. Wherefore the Preacher shall with all dylygence and fydelytie applye hymselfe vnto this, that as [...]fte as he is purposed in his minde to teache and to exhybite some specyaltie of hys wysedome,What matter the Preacher shall chose. hee chose and selecte suche matter, as may bée Profitable, Easye, and Necessarye. Whiche, how and after, what sorte it ought to bée vnderstoode, it is requisite that wee declare more at large.
The vniuersall doctrine of the Gospell is (no doubt) verye profitable,I. Profitable. but it falleth out (how I knowe not) that that is founde to engender most ample commodities, especially with the rude people, whereby Faith properly is nourished, whereby men are prouoked to charytie and good woorkes, and lastly whereby the hope as well of the true beléeuers as also of the good dooers is strengthened & confirmed. For the whole man as wel internell as externall hath néede to bee enstructed and taught: not onelye as touching the duties of this lyfe present, whereof some are towardes God, and other some towards men, but also as touching the expectation of the lyfe to come. For thorowe the knowledge and righte vse of these thinges, man fynallye is made perfect, and procureth to himselfe an entryce to the true and euerlastinge felycitie. And surely the doctrine of Faith and Loue or Charytie [Page]doth most duly teach and instruct this present lyfe, when as faith agréeing to the inwarde man, sheweth schiefelye what we owe vnto god, & loue enforming ye outward mā, teacheth what we owe not only vnto god, but also to men. But hope with the things that cleaue thervnto, do certify vs of those benefits of the lyfe to come, with the expectation whereof,Of matter ꝓfitable, three special places, and vvhiche. we ought to sustaine and proppe vp our languishing mindes weryed and laden with misery. Wherfore the Preacher shall wholly be occupyed in handlyng and discoursing of these places most chiefly which are conteined vnder Faith, Loue and Hope, Now, to Faith belong these places; of the goodnes and power of God, of the frée mercy of God towarde vs, of the benefites purchased by Christ, of the merit and effect of the death and of all the actions of Christe, of the giftes of the holy ghost, of repentaunce and true mortification, of faith and spirituall viuification, of the remission of sinnes, of the iustification of man thorow faith in Iesus Christ, of the right inuocation of the name of GOD, of the daylye exercise of prayer, of thankes giuinge, of the sincere worshippinge of God, as namely in what points it consisteth, of the dignitie, effect, and the loue of the worde of God, of the promises of God, of confession of the knowne veritie, of constancye in faith. Lykewise, against the abusers of the name of God, against othes and swearing, against sondry supersticions, against rites of Idolatrie, against new spronge vp heresies. Also, those first articles of relygion contayned in the Symboll of the apostles, called the Creede, are to be placed in this tribe or forme.
To the order of Loue perteine these places: of the amendement of lyfe,2. Places of Loue. of the integritie of maners, of chastitie, of modestie, of avoyding of offences, of kyndnes and lyberalytie, of almes, and other good déedes, of pacience, of bearing the crosse, of forgiuinge of those that hurte vs, of praying for all men, euen for our enimies, of humilytie, of obedience to magistarates. Also, of those thinges that become euery man in his callyng and trade of lyfe. Moreouer, [Page 11]against y [...]e, against drounkennes, against slaundryng and detraction, against fornication, against superfluitie in apparel & other things, against filthy idlenesse, against vsurers, against euill and noysome customes, against al kinde of vi [...]es which from time to time doe créepe in amongst vs. Lastly, to these ought to be added the declaration of ye Decaloge, especially the commaundements of the seconde table. Now the doctrine of the churche, of the communion of the Church, of the authorytie of the Church, of ecclesiastical discipline, of the sacramentes, of the institution and right vse of the same, is wholy applyed to the exercise of faith and loue ioyntly together.
Last of all, to Hope, are these places to be referred: of eternall life in the kingdome of heauen,3. Places of Hope. of the glory of the soules and bodyes after this lyfe with Christe sittinge at the right hand of God the father, of the resurrection of the body, of the last iudgement to be executed by Christe, of the rewarde of good works in the world present and to come, of the assured deliueraunce of the godly out of daungers, of the paines and sondrye calamities of the wicked, of the euerlasting condemnation of ye vngodly. But who is able to recken vp and rehearce all places in order? These verely are the chiefe and principal, which haue euery where in the sacred scriptures in the sermons of the Prophetes, of Christ and the Apostles most plentifully expressed, and that most holesomly are propounded and set foorth to the multitude in the Church, and of which the teachers of the people shall neuer at any time sufficientlye, neuer out of season entreate. And that we haue rightlye and properlye recited and digested these said places, this may be a proofe, that the Apostle writinge to Timothy and Titus (whom he had ordayned bishops and teachers in the Churches of of God) inculketh euery where the same, and with lyke diligence vndoubtedly commandeth them to be vrged and inculked of others. And to Titus. 3. he willeth generallye all foolish and vnprofitable questions by all meanes to bee auoyded and eschewed. [Page]Thus much, therefore, concerning the profit and vtylitie of matter.
We saide in the seconde place that an easye matter ought to be chosen.II. Easye vvhy one easi matter ought to be chosen. And that for these causes: Amonge the multitude the greatest parte is rude and vnlearned, or if there be any in place that are learned in déede, yet where is one amongst them all that is expert in divine matters? or how many shalt thou finde in the multitude that be diuines, and such diuines, as can rightly attaine to matters hard and difficult? which thing syth it is so, in vaine shall those thinges be proposed in a Sermon, that either none at al, or els very few may vnderstand. He must remember, what soeuer he be that teacheth in the church, that he serueth the turne of the multitude, and that he ought to prouide rather for many then a few. And what, if by handling of hard and difficult places some perill commeth rather to be feared, then profit and commoditie to be looked for? for in déede, when some curious hearers begin once to cast in their minds how with study and dilygence they may perceiue the misteries of diuine matters, this commonlye commeth in vre: that by long and much searching they fal into errours, and whilst they call to remembraunce diuers and sundry interpretations, they conceiue straunge and phantasticall opinions, whiche immediatelye after they obstinatly holde and defende, and to the great hurt and disturbance both of them selues, & also of others, yea of the whole church, they delight to dispearce them amonge the vnlearned. For this cause,1. Timo 1.6. 2. Timo 2.3. Tit. 1.3. therfore, the apostle oft times warneth vs to auoyde all kinde of doctrine that conduceth not to godlynesse, that maketh men proude and hye minded, yea curious and supertitious rather then godly disposed, that stirreth vp 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 (saieth he) of our brother Paule, are some thinges harde to bee vnderstoode, which the ignoraunt and vnconstant doe wreste, like as other also of the Scriptures to their owne destructiō. Eunomius [Page 12]byshop of Cyzicene (by ye report of Sozomenus) whilst he discussed on a tune hard places to ye people, of ye substāce of god,Trip. histor. Lib. 7. Cap. 1 [...]. of ye knowledge of god, adhibiting also captious and intrycate, reasons of Logick, ministred occasion of an vprore, in which he was expelled both from the citie and also from his byshoprick. And we in our time haue harde, how some mouing diuers darke and perplexed questions, haue giuen occasion of much euill & inconuenience, but of very little or no good at al. Where if peraduenture in the booke or part of the booke which is expounded,Occupation. some difficult place do offer it selfe, that can not conuenientlye be pretermitted: then my counsell is that this moderation be vsed. The place shall in deede be opened but soberly and in few wordes: then simply and plainely:Hovv a harde place is to be expounded. lastly with an exhortation added, concerninge the true and right vse of the same doctrine. By these thrée meanes it is forséene and prouided, that no scrupulus and superfluous questions and disceptations shall arise and remaine among the people. Which trade of teaching we may ascribe to the apostle, who hath shewed the same vnto vs. Among the Thessalonians were some,2. Thessal. 2. A place of Paule, touchinge the last comminge of Christ. that with many words, verye curyously and diuersly disputed of the comminge of our Lorde Iesus Christ to the last iudgement: which controuersy the Apostle being desyrous to dissolue and breake vp, fyrste briefly vseth in maner of a preface and admonisheth them that they would not immoderatly be terrified or mooued with the words of false teachers: moreouer, mindinge to signifi that ye time of Christs second comming was not yet to be looked for, he heapeth not togither many arguments or prophesies out of the Prophets, but with one onely reson deriued of the signe or token, he proueth them to erre, that went about to vphold the contrary.
For before the Lorde come, that wicked man Antichriste must be reuealed, wherefore, séeing he is not yet in sighte, it is not to be beléeued that the comming of the Lorde is at hande.
Then fortwith as pertaining to the demonstration of the right vse of the same doctrine, he exhorteth them that they would be of good comfort, and giue thanks vnto God that vouched safe to elect them to saluation, neither would suffer them to be of their number that shoulde be seduced by Antichrist: howbeit that this one thing remained, namly, that they would abide constant in faith, and with all their endeuour flye and eschew false teachers.
The same Apostle, where to the Romaines. 9. in his disputation of the reiection of the Iewes and callinge of the Gentiles, An other place of the same, touching the reicetion of the Ievves & callinge of the Gentiles he falleth into a very hard place concerning predestination and frée election, coueting to declare that God whether he electeth or reiecteth, dealeth alwayes iustelye and vprightly: first veryly inferreth one or two examples of Iacob and Esau, then of Pharao, and forth with a similitude of the Potter, (for these are proofes very fit to teach the rude and ignoraunt people) afterwarde as one terryfied with the difficulty of the cause, he breaketh off (as yée would say) the continuaunce of his tale. Either of whiche his dooyngs (no doubt) is very wel to be lyked, for the one was profitable to the plainnes and perspicuitie of the matter, the other very necessary for breuities sake and the avoyding of errour. Finally, in the cap. 11. shettinge vp his whole disputation, he teacheth very learnedly to the Gentiles, the true vse of his whole doctrine, when as he putteth them in minde, that they shoulde not be proude for this cause, that being taken out of the wilde Oliue trée (yu hast yet an other similitude) they are grafted into ye true Oliue: for yt it might come to passe, that they should againe be cut off. And at the length, as though he had waded further then he would, he endeth with an exclamation: O the deepenesse (saieth he) of the riches, and wisdome, 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 sriptures, wherfore, let it not repent vs to folow and imitate the example of so worthy [...] doctor in hard and difficult places.
Last of all,III. Necessary Tit. 3. Necessarye matter, vvhat. the Preacher ought to choose matter necessarie, and (as the Apostle willeth) omit superfluous. I vnderstand that to be necessary, which is most agréeable to the time and place, and whiche the present multitude can not wel be without.
There be in deede a nūber of diuine places very profitable,Diuine places though profitable, yet not al fit for euery place & time. but yet not al méete to be expoūded in euery place & time. Some people haue their peculiar vices, & in some one citie reigne diuers enormities, which to an other citie are scarce lye knowen. Moreouer, among some be stirred vp contencions and varieties touching the doctrine of religion, againe amongst other some all thinges are quiet. Therfore in [...]ace thou speakest of crimes and errours to the people, in whom those crimes or errours are not to be founde, truly thou doest not wisely. For it is to be feared least thy sharpe and tedious reprehension bréede offence amonge those that be weake, whiche will now beginne to learne some euill of thée, that before they were ignoraunt off.
They that minister medicines to the whole, doe rather hurt them, then confirme thei health. But on the other side, if in any place sinnes or straunge heresies doe budde forth, thou doest not eftsoones, and before they take déepe roote, méete with them and endeuour to roote them out, all the blame of the euill shall be imputed vnto thée: and if, wher it behooued thée stoutly to speake, thou filthily holdest thy peace,Esay. 56. yu shalt worthily be reported off according to ye sayīg of ye prophet Esay, A dumbe dog, not daring to barke. The preacher must somtime vary his oration.
Furthermore, it so chaunceth oft times that diuers and sondrye affaires happen, of which it standeth the preacher vppon to frame Orations of diuers kindes: as when the common wealth is oppressed with famine, pestilence or warre, when the fruits of the field lie beaten downe with hayle or intemperature of the ayre, when sedition, tumults or other daungers are to be feared. Againe, it is the part of a teacher to comforte the dismayed multitude, to induce them to the knowledge of their sinnes, to stir them vp to implore and call vpon the mercy of God.
To be short, how many and sundry soeuer the euentes in humane matters be, so many and sundrye Sermons may and ought to be had, yea and necessitie it selfe doeth from time to time teach vs, to vse now one forme of speaking, and now and then another. By these thinges, therfore, it may appeare vnto all men, what kinde of matter ought openly to be handled of the ministers of ye church. Neyther is it to be doubled, but ye the holy fathers as many as were euer occupied in this most excellent function of preaching, had a right dilygent care & consideration of these things. For vndoubtedly to thintent the auncient Doctors of the Church might at all times propose the like matter,The order & maner of the auncient doctors of the churche in their teching. yt we haue spoken of, to the people in sacred assemblies, they one while explaned the holy canonicall bookes entirely from the beginning to the ende, an other while, some parte of the holy Bible, nowe and then, some certaine chapter or place excerpted out of the same, againe somtime, they framed their oration of any matter offred and insident by occasion.The pastor vvith the other ministers ought to consult, as touching the matter of the Sermon, accordinge to the manner and condicion of the time. And lest they should be thought not to haue so dilligent regarde and consideration of the publique vtilytie & edifying of the whole congregation, as was méete and expedient, their custome was (which custom in many places dothe yet still endure, and where it is abolished ought woorthily to bee restored agayne) that in euery Churche the pastor with the residewe of the priestes or elders labouryng together as well in the word as in gouernment, should méete and assemble themselues, and then maturely delyberate and define, accordyng to the state of the churche and maner of the time present, what books, or what parts thereof, what places out of the same, fynally what matter or what chapters were most expedyent to be handled and illustrated to the people. Therefore the ministers of the worde, like as the affayres of the faithfull required in euery place, after the aduice and determination of the Colledge of Elders, were eyther occupied in ye interpretation of certen of ye scriptures, or dyd inculke more exactly & frequently then they were accustomed some certayne sounde [Page 14]principles of religion, or, by reason of rauening wolues, that is to say, hereticks and hipocrits, they impugned and subuerted their absurde opinions, or reproued the vices of certain brethrne lyuing rather after the flesh then after the spirit, and excited them to diuers and sundry vertues, or els they vsed apt consolations for some publique calamitie, that had lately happened. Neither thought they yt sufficient, if an argument proposed were once or twice,One and the same matter diuers times handeled of all the ministers to the people. & of one onely speaker entreated off, but as many as were there placed in the ministrie, prosecuted in many sermōs, the selfe same cause, with great and wonderfull consent. And of this custome of the more ancient and purer church, we finde written by Tertulian, Cap. 39. Apologetici, Wee came together (sayth he) to commemorate the diuine scriptures, if the qualiti of the times presēt doth compel vs ether to premonish, or to reknowlege any thing, certes with holy communication, we feede our faith, we arest our hope, wee fix our affiaunce, and with ofte repetitions and suggestions we confirme the discipline of precepts. More cleare is that which S. August. explaninge the 34, and 139. Psal. as he hymselfe counteth them, also in his second Sermon vpon the 36. Psalme, about the beginning sayth, that he was commaunded of his brethrne and companions, to interpret those Psalmes. Moreouer, as touching entier whole bokes of scripture expounded to the people, examples ther be nothing obscure. Origen opened and interpreted to the people certaine bookes of the olde testament, as well out of ye law as out of the prophets: namly, Genesis, Exodus, Leuiticus, Numbers, Iosua, What fathers expounded to the people vvhole books &c. albeit some parcelles thereof are wanting. But Chrisostom hath more grace in his homylies vpon Gensis, vpon the gospell of Mathew & Iohn, and on the Epistles of S. Puele. S. August. also in ye beginninge of his exposition of S. Iohns epistle, sheweth yt he had explaned in order at ye whole gospel of S. Iohn, & when as by reson of feastful daies falling in the meane time, necessitie requ [...]rod certaine readings out of ye gospel to be recited & declared, he would procéede, (those daies being past) in the tra [...]tation of ye sayd epistle of S. Iohn. [Page]Neither want their sermons wherein are opened and expounded certaine partes of the sacred scriptures.Who they vvere that explaned certen partes or percels of the holy bookes to the people. Basill in eleuen homilies vttered apparauntly the beginning of Genesis touching the creation of thinges, and some certayne Psalmes. There be extant also certayne percels of Esay, Ieremy, and Ezechiel, in lyke order illustred of Origen. We may reade, in like maner, the most learned homilies of Chrisostom vpon some of the Psalmes. If a man require Sermons compacted and applyed to the explication of some one place out of the Scriptures he shall finde euery where inowe.Sermons framed to the expositiō of sōe one place out of the scriptures. In Chrisostom thou shalt sée homilies cōcerning those wordes in Genesis: I will put enmitie & discord betwixt thee & the womā, also touching ye faith of Abraham, and offeringe vp of Isaac, of Ioseph solde by hys bretherne, of the continency of Ioseph, of that whiche is written Iudicum. 1. Iephthe went forth to battell, & vowed a vow, &c. of Anna Elcano, of the education of Samuel, 4. homiles. Long it were to reken vp what places of ye scripture the same author hath in like maner explaned. Which thinge may by very good right also, be sayde of August. Of Basill are set forth two homilies, the one vppon the beginning of the prouerbes of Salomon, the other vpon th'intry of S. Iohns gospell. Among the homilies of Gregorye Naziāzene, there is one extant, wherin is expressed the euangelical history, touching the Pharisies that tempted Christ with a question propounded: Whether it were lawfull for a man to put away his wyfe for euery cause. Moreouer, in many places ye custom is, to haue vpon ye Sundaies, certen fragments as wel out of the history of ye Gospel, as also out of ye epistles of thapostles, and words of the prophets, repeated in sacred assemblies, and faithfully expounded to ye hearers.Sermons of thinges offered by occasion. Last of al, diuers & sundry orations may be sée [...]e of euery thing offered by occasion in diuers & sundry writers. For in the workes of Chrisostom in his fifte Tome we read sermōs touchīg ye calamity of ye citie of Antioche, thorow sedition & rebellion there raised: touching ye wrath of the Emperour agaynste the Antiochians, and that [Page 15]the feare of Princes is profitable: to the maiestrates sent from the Emperour Theodosius for enquiry after the subuerters of the regall images: of the atonemente and reconsilyation of the Emperour with the Citie (the occasion of all which homilies thou shalte learne out of Theodoretus. Lib. 5. Cap. 19. and 20. And out of Tripart historia. lib. 9. Cap. 32): of women that decked themselues with golde and garlands, and folowed diuinations and inchantmentes: of those that receiue vnworthily the diuine and holy misteries: of them that beléeue not the paynes of hel fyre: of almes: of concorde: that moderate temptations are profitable: also, after his returne from his former exile. &c.
Nazianzenus in lyke maner,Orations made of vertues and-gainst vices. hath put forthe the Sermons, as that wherein he excuseth himselfe, that hee had absteined a certaine time from his ecclesiasticall function: a consolation touching the calamitie of the hayle: Item, to the subiects stricken with feare, and the Emperour moued with yre: also, touching regarde and prouision to be had for the poore. &c. There is extant a Sermon of Cyprian of lyke effect made when the pestilence waxed hote. Hytherto may the Sermons be asscribed also vttered in the prayse of certain vertues, or in dispraise of certayn vices, of which sorte Basill hath ministred some vnto ye Church, Chrisostme very many: Agayne the funerall orations likewise of Nazianzen and Ambrose.
But in all Sermons vppon what occasion soeuer they be framed and made,A Cantion to be vsed in sermons. this Cantion is in any wise to bée marked and taken héede off, namelye that nothinge bee brought in or aleadged, but that whiche is certaine, substanciall, founde, taken out of the holy Scriptures, oute of interpretors worthy credite, or out of the chiefe & moste allowable Historyographers, and by all meanes agréeinge with the doctrine expresly contayned in the volume of the Sacred Bible. For those men that propouned sectes or opinions grounded vpon no good foundation, and those [Page]that delight to tell fabulous tales and hystoryes, as a number of craftye and subtill felowes haue deuised and imagined for their owne lucres sake of Sainctes, eyther of them indifferently doe incurre reprehension: The one sorte are euill spoken of as vnskilfull and mutable and the other bee reprooued of leuitie and auarice.Transition. Wee haue spoken of the ende and matter of Sermons, it is méete that wee adde some thinges also concerning their forme.
¶ Some thinges touchinge the formes of sacred Sermons. Cap. VI.
EVery Sermon ought to be briefe:Sermon hovv and after what sorte it ought to bee. then, to consist of playn and perspicious speach: thirdlye, to haue partes rightly ordayned. The first is necessary to thintent the people may cheerefully and without yrcksomnesse come together to sacred assemblies,I. Briefe. and the more easely commende vnto their memorye the thinges that are heard. For it is by no meanes requisite that ecclesiasticall sermons should excéede in prolixitie Orations, sometimes accustomed to be made of Orators in their consistory. Therfore duly to them both, as wel Preachers, as Orators, were giuen certayne dyals for to measure the howers withall. And many thinges may in few wordes be declared.
The seconde is required as well for the vnlearned whereof there is a great number in the multitude,II. Perspicious. as also for the avdyding of all suspition of sinister and fraudulent dealyng. For in déede, an oration ouer cunninglye made and after a sorte inuolued, induceth the hearers, to thinke and surmise that some thinge els is sought for, rather then theyr profite.
Wherefore, albeit a man be thorowlye furnished with all kinde of preparation and furniture of speaking, yet shal [Page 16]hée so aduisedly behaue hymselfe to the people, as though hee folowed by no meanes the traces of arte, beyng mindfull of that saying, that it is a notable poynt of cunnynge to dissemble Arte.
Now hée shall obteine the facultie of speakynge playnely in the Pulpet, that vnderstādeth well the mother tongue, that hath vsed some space the companye of those that sounde it purelie, that hath accustomed to heare the Sermons of fine teachers, in the same tongue, that hath dylygentlye reade ouer theyr Bookes, that are iudged to haue excelled therein, but yet hee shall passe all the resydewe, that is endued with a certayne prerogatiue of nature, and hath a facultie and modesty in speakynge, as ye woulde say, ingenerate. It is no lesse vertue to speake apertly, simply, and popularly, then learnedly, sharply, and grauelye. Which vertue very excellent and rare all men must of necessitie graunt, beyond the residewe, alonely to Chrysostome amonge the Geeke writers, whom trulye I woulde wishe vncessauntlye that all Iunior Preachers should reade both day and night, yea and (if it were possible) transiate hym with lyke happinesse and fertilitie into the vulgar tongue. Neither ought euen those that are learned in déede to be ashamed to borrowe and mutuate diuers places of christian doctrine, yea & that in a maner verbatim, out of Chrysostom (who not without good cause hath obtained this notable name) or other, if peraduenture there may any be founde lyke vnto hym.
Now for the thirde poynte,III. Cōsisting of lavvfull partes. namely, that a Sermon shoulde consist of his lawfull partes, who knoweth not that it is required as the principall matter in euerye oration, for not so muche as an epistle written priuately to one of familyar affaires, ran be destitute of the a [...]t order & disposition of hir parts, how much more then ought the parts of a sermon, which is made of most graue & weighty matters to ye whole multitude, to be placed in order? Not onely the learners, but also the teachers themselues haue néede of iuste disposition of partes: these verely, least [Page]in the discourse of their Sermon they shoulde bee compelled to stound, and by silence to doubt of what poynt it were best for them to speake: and those to thintent they maye the more easily perceiue each thing by hearyng, and when they are retourned home, or whersoeuer els they wyl repeate the principall partes and Chapters by hart. Truly there is nothyng more vnséemely, nothing more perilous, then if a man presume to teach in the Church ex tempore, and without premeditatiō, or rather rashly without choice to powre out euery thing.
Wherefore also the most excellent Doctors of the church furnished thorowlye as well with the knowledge of the diuine Scriptures,The care and diligence of the auncient Doctors before the Sermon. as also with the vse and experience of very many thinges, had a custome [...] in times past, to write out their whole Sermons, made and digested with great diligence, before they shoulde come to the sacred assembly. That they dyd, not onelye bicause they were oft times present in the multitude of hearers, learned men and such as were expert in ye holy scriptures, which marked & obserued euery lytle thing that was spoken, and in ca [...]e any trippe were committed, coulde by and by note it and put it vp, but also for so muche as all thinges were with great fidelitie & diligence receiued of ye Notaries, by reason of aduersaries, namely, either ethnicks or hereticks, which afterwarde hatefully and disdaynefully reasoned of those thinges that were spoken of the Preachers. Some againe declared in writing certayn chapters, or els vsing the help of Notaries or Clerkes, 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 seuen & more were giuen to Origen by Ambrose, a learned & welthy man, as witnesseth Ierom in his worke of Ecclesiasticall writers. Augustine declareth in his preface to the .118. Psalme, that he had expounded for the most parte all the Psalmes partly by preaching, partely by rehercinge to the people. There is no doubte, therefore, but that he committed [Page 17]to remembraunce at home, those thinges by wryting, yt be minded afterward opēl [...] to vtter. Certes we may gather out of the words of Gregory in a certayne homily had vpon the holy day of Easter, touching the women that came to the Sepulchre of Christe,Marc. 16. that euen in that age it was a common matter with most Preachers, to wryte their interpretations for good orders sake, and the helping of their memorye [...], and then oute of wrytinge to recite them openly before the multitude of the faithfull.
Let all Preachers therefore vnderstande, that it is theyr partes, after the example of these most famous men, studiously to digest into papers, what soeuer things they haue determined to speake in sacred assemblies to the profyte and furtheraunce of their hearers: and at all times let them repute with themselues, yt in euery frequent audytory, are alwayes some present yt be more redy to reproue, then to allow or follow, and that will many times, call into question (Censorlike) euen those things that are welt and most warely spoken.
Whervpon,1. Timoth 4. as the Apostle chargeth Timothy being notablye exrcised in the affayres of ye Church, to giue attendaunce to readyng, exhortation, and doctrine: Euen so the Byshops of our tyme, shall worthyly giue in charge, to all those that they preferre to the sacred function of teaching, that they also apply themselues to wrytinge, that is to saye, that they with serious meditation excogitate and searche out those thinges that pertaine vnto Sermons to be hard before the people, when they haue found them out reduce them into order, and lastly hauynge aptlye disposed them, comprehende them in wryting. Whiche thing, then wyll these men dilygentlye do and accomplish, when as the Byshoppes, at such time as they yéerely visyte and surueye theyr seuerall Churches, shall some what sharpely chastice all those that they perceiue to be negligēt in this behalfe.
This dilygence and industrye of the Byshoppes, wyll [Page]styrre vp and procure diligence in the Preachers, whiche will successiuely bring forth incredible profite and vtilyty to all churches.
¶ How many kindes of diuine Sermons there bee: howe manyfolde the state is: and of two sortes of theames. Cap. VII.
THose thinges that haue hytherto bene spoken, euery man may perceiue, to be agréeable and concordaunt indifferently to all sacred Sermons: Now it is requisyte that we distinguishe and poynte oute certayne kindes of Sermons, to thintent we may further note, what oughte chiefly so be marked and obserued in euery one of them, and that wee gather together (so farre as may be) apt and meete precepts of each of them seuerally apart.
Sith therfore,The kyndes of Rhetorical cases, not agreeing to diuine Sermons the action of a Preacher in the Churche of God, is much discrepant from the action of a Rhetoritian in the guyld hall, I fréely confesse that I can in no wise fancy theyr iudgement, that endeuour to bringe, those thrée kindes of cases, I meane Demonstratiue, Delibratiue, and Iudiciall, oute of the prophane market place, into the sacred and reuerend Churche, and set them forth, vnto preachers to be immitated and folowed. Who knoweth not that both the name and action of cases, as they are deuided into those kyndes, 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, sprange the name of Casepleaders? But as vnfytting as the name of Casepleader is to hym that deliuereth publykelye vnto the chosen people of God, the doctrine of Christian religion: euen so absurde and inconuenient [Page 18]a thinge it were, that Sermons of diuine matters holden in [...]acred assemblies, shoulde be called cases. We sée, moreouer, how greatly some labour and toyle, and what euill successe they haue, whilest they go aboute to wrest and (after a sorte) to ioyne, all the formes of diuine Sermons to the thrée kindes of cases afore rehearced. Neither can wee any otherwise iudge, then that Diuinitie, of all other disciplines the chiefe, is moste grieuouslye iniured of those men, that suppose hir faculties to be so slender and bare, as though she had not furniture and implements sufficient, especially for th'ecclesiasticall function, in hir owne proper house at home.
With most soueraigne right therefore shall we endeuour our selues to draw out of the entrailes of the scriptures, both what and howe many kindes of diuine Sermons there bée.
The Apostle Paule of all Preachers the Lode star affyrmeth, yt al the holy scripture is most chiefly profitable to fyue thinges, that is to say, to doctrine, to redargution, to correction, to institution, and to consolation. For thus we reade. 2. Timothy. 3. All scripture inspired of God, is profitable to learning, to reprouing, to correction, to instruction which is in rightuousnesse, that the man of God may be perfecte, prepared to euery good worke. Moreouer to the Rom. 15. What soeuer thinges are written before are writtē for our learning, that thorow patience & consolatiō of the scriptures we might haue hope. Doctrine, or [...],I. The signification of the vvorde doctrine. signifieth the tractation and confirmation of all true principles and opinions, as when with arguments taken out of the writinges of the Prophets and Apostles, it is proued that there is but one GOD omnipotent, eternall, iust, mercyfull, that God made all thinges, and by his prouidence gouerneth the same, when also the doctrine is expounded, concerning ye thrée persons, & the properties of euery person of the church, of ye law, of sin, of the gospell, of repentaunce, of faith, of charytie, of hope, of the sacraments, of ye resurrection of the dead, of eternall lyfe. &c. [Page]These and such lyke places are frequentlye founde in the Scriptures, explaned in a iust method, and after the popular mener of teaching.
Redargution or [...],II. Of Redargution. is no other thinge then a destruction or confutation of false and eronious opinions, which are obtruded of the enimies of truthe to deceue the ignoraunt and vnlearned. For it is necessary that theyr mouthes be stopped by thautority of gods word: for which cause the Apostle, would haue him to be a Byshoppe or teacher of the church, yt coulde [...], that is to say, reproue and conuince the gayn [...]speakers. Thou shalt sée not seeldome times in the Sermons of the Prophetes, of Christ and thapostles, the phantasticall surmises of the Gentiles, of the false prophets, Pharisies and such lyke grieuously assaulted and vtterly ouerthrowne.III. Of Institution. Furthermore, Institution, [...], vnderstand to be that whereby the lyfe and maners are informed vnto Godlines.
The holy Scriptures doe abounde with precepts and exhortations of this kinde, into whiche sufficiently tedyous and prolixe, euery man slippeth, euen without occasion, and intending some other matter.IIII. Of Correction. Correction, [...] is after a contrary order occupyed in reprouing of corrupt maners, and of those crimes, where vnto many men are perceiued to be giuen. The Prophets & Apostles in their Sermons are in nothyng more busye, then inueyinge against their sinnes and wickednesse, whom they couet to traine to repentaunce, and to haue them become honest and vertuous.V. Of consolation. Last of all, vnder the name of [...] or Consolation, what oughte to be vnderstoode, there is no man that can be ignoraunt, seeing euery one of vs beynge daily conuicted of our owne iniquitie, doe feele by experyence how greatly we stand in neede of consolations, prepared for all euents. And surely of comfortes and consolations, which may assuredly stay & erect vp afflicted mindes, the sacred scripture is a most plentifull storehouse. [Page 19]If therefore we will heare S. Paule, That all Sermons ought to be referred to these fiue kindes. what soeuer thinges may profitably be spoken out of the scriptures, it is requisite that they be referred to these fiue ends or chapters. Why then may we not say, that accordinge to these same chapters, all kindes of sermons ought to be distincted and deuided? Herevnto is added, that there is no treaty that hapeneth any where in the sacred scriptures, which may not be placed vnder some one of these chapters, as vnder a certayne captayne and guide.
It were no long work, to demonstrate, in the volumes of the Prophetes and Apostles, iust Sermons, the arguments and titles wherof might most aptly be prefixed after the sayde Chapters, a proofe of which matter, we wyll bringe in the sequell hereof, and especially in the second Booke, where shal be noted diuers and sundry examples. And what if all thinges necessary to be knowne to a man carefull of his saluation, are founde to be layde vp, aboundantly in the same chapters? for what things soeuer pertayne to sincere religion and christian piety, are referred either vnto [...] that is to say,That al thinges are referred, eyther vnto [...], or vnto [...]. knowledge or science, or els vnto [...], that is action or doyng. The author of this particion, least any mā should finde fault therwith, we haue the Apostle Paule, which prayeth vnto God that all the godly may be filled as well with the knowledge of the misteries and will of God, as also that, after the measure of knowledge which fell vnto them, they might fructifie in all good workes. And [...] verely is then made perfect,Philipp. 1. Coloss. 1 when as those things are perceiued and allowed, which bene true and agreeable to the first truthe manifested by the holy ghost, and agayne, those thinges be reiected which are false and vntrue. Here then are eftsoones perceiued [...], doctrine and r [...]dargution.The seedplots of these fiue chapters. But [...] leaning vpon actitons or works, is altogither in this continually, that it may shew forth worthy examples of honesty and vnfeigned holynes, and as for thinges filthy and reprochefull, shonne them with all indeuour. [Page]In the meane while, in that one poynt, [...], or institution bewrayeth it selfe: In this other [...], or correction. Where as if againe it chaunceth any man, eyther in these thinges which are referred vnto [...], or in those that perteyne vnto [...], to doubt: wauer, or feare, in such sort that some great daunger of falling séemeth to hange ouer his head, then must seasonable remedy bée applyed, by ministringe apte consolations. It is playne therefore that the order of comfortinge in the fift place, ought in this wyse of necessitie to bée adioyned vnto the premisses. Moreouer, thrée thinges, by the consent of all men are determined to be of themselues most worthy, in which the spirituall lyfe of man, doth wholely consist, namely, Fayth, Charitie, and Hope: For when these things be in any man, ye diuine oracles testify that, he shal neuer perishe. And surely Fayth stickinge fast to the certeyne rules of the holy Ghost, is susteyned and fortefied with doctrin, and redargution: Charitie, busily applying to good workes, is furthered and holpen forward with Institution and Correction: Lastly, Hope is nourished and cherished, with swéet consolation and comfort.
Yea, & in thorder of these Chapters may al those thinges bée disposed also,That the Rhetorical kyndes of cases also are conteyned vnder these fiue orders of Sermons, but not contraryvvise. which the Rhetoricians doe comprehende in the thrée sayde common kyndes of Cases: But on the other side, not all the thinges agayne that are comprised in those Chapters, can haue place vnder those kyndes of cases. For those thinges that amonge the Oracles are ascribed to the kynde Iuditiall, may conueniently bee handeled in redargution or correction: Of which that one is applied to the state definit, and this other to the state of qualytie: But those thinges which are attributed, to the kyndes delyberatiue and demonstratiue, bée very aptelie placed vnder institution, touching which matter, we shall haue an other place agayne else where to entreate of. But if thou shouldest requyre of the Rhetoritians a kynde of case, to the which doctrin or consolation might be referred, they coulde giue none at all, as those that haue euermore [Page 20]set ouer the whole practise of Teachinge and comfortynge to the Philosophers of Vniuersities, and thin-habitauntes of Scoles, giuinge themselues to ouer muche ease and idlenesse in the meane tyme. But hée that will followe the course and direction of those fiue Chapiters or fountaynes, shall pretermit no order of Teaching, which maye serue any thinge at all to the furtheraunce: and information of the myndes of wretched men. Which thinges séeinge they bée so,He passeth to the explicatiō of the kyndes of Sermons. it is very méete and requisite vndoubtedly, that we distinguishe and deuide in order the kyndes of diuine Sermons, which are preached to the multitude in sacred assembles, after the sayde Chapiters and conclusions:The names of the kyndes. And the firste kynde verely may be called [...], that is to say, doctrinall or didascalick: The seconde [...], redargutiue or reprehensiue: The thirde [...], institutiue or instructiue (bée it lawfull for vs to vse these termes in this our profession, not vnaptely expressinge the sence of our mynde) the fourth [...], correctiue: The fifte [...], comfortatiue. Neyther shall it nowe bée harde or difficulte, to define euery kynde, and to shewe, what sortes of Sermons are correspondent to the same.1. Didascalick Let the kynde Didascalicke therefore bée that, wherein any one true sentence or moe, are proued, confirmed, and declared▪ Of this sorte is the assertion of the resurrection of the dead, disscussed after a familyar kynde of spéech 1. Corinth. 15. Moses, Deut. 9. and 10. teacheth the people in a graue oration, that all benefites receyued are to bée ascribed, onely vnto God.2. redargutiue The kynde Redargutiue is that, wherein a false sentence or opinion is destroyed and subuerted, Esay. Cap. 44. preacheth agaynst Idolatrye. Christ, Math. 15. impugneth and assaulteth the traditions of men, and theyr pr [...]posterous iudgement in them.3. Instructiue. Math. 22. Hée refelleth the Saduces, which deuided the resurrection of the dead.
The kinde Instructiue is wherin men are induced to lead a godly and holy life. Deut. 11. Moyses exhorteth the people to obserue dilygently the law of God. Thappostle 1. Cor. 16 and also. 2. Cor. 8. admonisheth that they woulde collect their almse, and sende it to Ierusalem. Howbeit, when the same Apostle. 1. Cor. 10. to the same effect sayeth, that the things which are written, are written [...] for our admonityon, nothinge letteth but that this Instructiue kinde may be called also [...] that is to saye, admonitory.
The Correctiue kynd is that, wherin the corrupt maners of men are reproued and chastised.iiii. correctiue Esay. cap. 28. inueigheth bitterly agaynst the excesse and superfluitie of the Iewes. The same prophet Cap. 58. condemneth the sightly works of the hypocrits, and requireth of them the true fruites of godlynesse. Christ Math. 5. and in a good parte of the. 6. conuerteth his oration inespecially to the hypocrits, and with lyke diligence, declareth in what poyntes true perfection and rightuousnes doth consist.
Of the kinde Comfortatiue, v. Comfortatiue. are al Sermons prepared to the erection of daunted and desolate mindes. There bee extant comfortable sermons in Esaye. cap. 40. and in the eight folowing, where he biddeth the people, being in the captiuytie of Babilon, to be of good courage and comforte. Of the lyke argument we may reade a sermon of Ieremy. 29.30.31. Christ, Iohn. 15. comforteth and fortyfieth his disciples against the stormes of persecution to come. Therefore, to these fyue kindes of sermons, all men shall worthyly giue place in the Churche, and syth they are so playnely noted and distinguished of the Apostle hymselfe. Let no man be to buysy eyther in diminishing or increafing of this number.
Some man peraduenture wyll contende that all these thinges may be reduced to the number of thrée,2. Timoth 3. Rom. 15. Preoccupatiō An other particion of the [...]des. as that the first should be [...], in whiche might be included the kynde didascalick and redargutiue: the seconde [...], which should contein institution and correction: and [Page 21]the thirde [...]: but as well for other considerations, as also by reason of thauthorytie of thappostle, & the greater perspicuities sake, it is muche better to reteyne both the number and order whiche we haue already spoken off.
Sometime ouermuch subtelty in handlyng especyally of the sacred scriptures, doth sooner hurte then profyte. Neuer the lesse; no man can deny, but that there may decently be added an other certaine kinde also, namely Mixte, vi. Mixt kinde in which the partes are taken and compacted out of the sondry kyndes before specified. Wherefore, in care wee, in the sequell hereof, shall entreat of these sixe kindes of dyuine sermons, I meane, didascalick, redargutiue, Instructiue, correctiue, comfortatiue, and Mixte, notinge by the way, what ought to be obserued in euery of them, we shall séeme to haue taught that whiche may be sufficient, and fully to haue accompllished our duty in this behalfe.Transition. Now what the State is, and how many formes therof, what also [...]how manifolde the Theame, it is méete further that we compendiously declare.
The State is a bréefe sūme of the whole matter,State, vhat. wherof a man purposeth to speake, and euen the argument and fountaine of the whole oration. For if thou be determyned in thy minde either to write or speake of any matter, thou considerest and definest with thy selfe, what thing inespecially thou couetest to bring to passe.
Thou sayst therfore, that thou wilt entreat of the prouydence of God, of the finall blessednes of man, of the resurrection of the dead, against dronkennes, against excesse in apparell, and so forth.
Agayne if thou wilt make a tryall of an other mans writing, principally taken out of the holy Scripture, it is necessary that thou exactly, and perhaps oftener then once, reade ouer the whole, or a part, or els some certaine place therof (as the case shall require): whiche when thou hast doné; thou pronouncest that the author entreateth of this or that matter. [Page]Therefore this shorte and absolute comprehension of the whole place or forme of speakinge, is called the State. And often tymes the State is conteyned in the very titles or inscriptions of the Sermons,That the title of Sermons doe oftetimes conteyne the [...]ate. which are prefixed to the homilies of the holy fathers, Chrisostom, Augustine, and others. In Chrisostom, wée reade these inscriptions, which doe signifie vnto vs the State of the Sermons [...] as that it behoueth a Christiā to lyue vertuously and godlily: That vertue of euery small occasion is to bée enterprysed: That almose gyuing is an arte most gaynefull: Of those that beléeue not the paynes of hell: Of them that receiue the Sacramentes vnworthily: That sinnes whither they bée aliue or dead are to bée lamented: That pouerty is profitable: That it is better to suffer wronge then to doe wronge: Of prayer: Of repentaunce: Of vayne glorie and ambition: Of enuy: Agaynst ryot and superfluitie, &c. Looke therefore howe many kyndes of Sermons be prefixed, so many formes of States also shall appere. Assoone as thou perceyuest what the State is, thou mayest easely pronounce, to what kynde of Sermon it ought to bée referred. The State touchinge those that beléeue not the paynes of hell, is of the kynde redargutiue. Wher wée entreate agaynst enuy, vayne glory, ryot &c. The State is of the kynde correctiue. That a Christian ought to lyue deuoutly and holily, the State is of the kynde instructiue. In lyke maner is it to bée iudged of that, that pouerty is profitable. That it is better to suffer, then to doe iniury, may bée reduced to the kynde comfortatiue, vnlesse some had lyuer haue it of the kynde instructiue. Howebeit, to a Sermō of mixt kinde, no one certain state, may bée assigned, but accordinge to the varietie of partes, it is requisite that diuers states also bée alotted out.
Moreouer,Theme what: and hovv manyfolde. the sentence wherein the State of euery Sermon is expressed, they haue accustomed to call the Theme. Where if the State be rendred in one worde, then is it called a simple Theme: as if thou determinest to speake of [Page 22] Faith, of works, of death, of patience, these will be simple Themes: Faith, workes, death, patience. But if the State do consist of many wordes, and euen of a iust propositiō, they call that Theme compound, as when it is sayde, that Faith doth iustify, good workes doe obteyne with God the benefit and rewarde as well of the lyfe present as of the lyfe to come, the death of the godly is not to be bewayled, patience for rigtuousnes sake or cōfession of the truth maketh men happy. And when as either a booke of holy Scripture, or a part, or some place out of the boke is taken in hand to be declared openly, it is no harde matter, after ye words be recited, to expresse the State by some Theme, especially compound. Hitherto, concerning the diuers kinds of Sermons, States and Themes.
¶ That Sermons of euerye kinde ought to be deuided into certian parts, and how many those are: then of readinge of the sacred Scripture. Cap. viii.
NOw in what kinde soeuer a Sermon shal be instituted,That Sermōs of euery kind are to be deuided into parts. it is firste of all to be prouyded, that, like as it is sayde, when we entreated of the forme of diuine sermons, it be deuided into certayn parts.The partes of a Sermon. The parts commonly receiued are in nūber seuen, yt is to say: reding of the sacred scripture, Inuocatiō, Exordiū, propositiō or diuisiō, Confirmation, Confutation, cōclusiō. But when & after what sort these ought to be applied and generally to be hādele [...], we wil in o [...]der oftsoones declare.I. Reading.
As touching therfore the reading of holy scripture,The maner of reading in the old churche. we finde that this was the custome of the auncient Churche Some one, to whom ye office was appoynted, [...]citod [...] [...] lye and distinctly some parcell out of the holy Scripture and by and by, some other learned m [...]n w [...]nt vp into the pulpit to declare those thinges that were read.
We read Actes 13 when Paule with his companyons were entred into the sinagoge on the sabboth day at Antioche in Pisidia that after the reading of the [...] and the prophetes, the Rulers of the Sinagoge sent vnto them saying: Men and brethren if there be any among you that can speake wordes of exhortation to the people, say on. Christ Luke. 4. went vp hymselfe and reade, and then sitting downe interpreted the same to the great admiration of all men.
Of this laudable custom, therfore, of the synagog our forefathers learned to appoynt Readers in euery church, which should publikely rehearce the bookes of the sacred scripture Socrates. lib. 10. cap. 3. of his Tripartite history, witnesseth that Iohn Chrysostom dyd for a certayne time supply the office of a reader. Epiphanius also in his Summary of the catholike faith, maketh mencion of the same order, and the maner of ordeyning them is read in the eight cannon of the fourth counsell of Carthage. Further out of Augustine touching the words of the Lord in the Gospell of Iohn. Sermon. 45. may be gathered that the scriptures were first recited of the Reader, and then that the elder or Byshop folowed immediatly to expounde them. But now for the most part he in the beginninge of the Sermon readeth the Scriptures, that declareth them also more at large: which thing verily is thē most conueniēt to be done, when a man taketh in hand to explane some entire booke of the olde or new Testament. Albeit thou maist oft times sée also one to reade the scriptures and an other to interprete the same. But we suppose it to make no matter at all.
Howbeit whereas vpon occasion offered the sermon is ordayned,That reading somtime goeth not before the Sermon. there the readinge of ye scripture is not accustomed to go before, but he that teacheth, either choseth out a few, woordes onely or some shorte sentence freely out of the scriptures, which namly, he iudgeth to be most agréeable to his purpose: or els making no mention at all of any place out of the Scriptures he beginneth forthwith to speake: [Page 23]whereof that very séeldome, this very often hath bene frequented of the fathers.
Examples of the former kinde are these: Nazianzenus in his Sermon to the subiectes stricken with feare by reson of the wrath of the Emperour Theodosius the firste, vsurpeth the wordes out of Ieremy, 4. Ah my belly, ah my bowels, and the inwarde partes of my body, I am sore greued, my hart panteth within mee. The same Author framing his oration of the holy feast of Easter, premiseth the words of Habacuc. 2. I will stande vpon my watch. Chrysostome entreatinge of the troubled common wealth of Antioche, and of his returne out of exile, doth ofte tymes inculke in the beginning of hys Sermon that sayinge of Iob: Blessed be God. Basill beynge desyrous to perswade the people to pacifye the wrath of GOD, alledgeth these words out of Amos. 3. The Lyon hath roared, who wyll not be afrayde? the Lorde God hath spoken, and who will not prophesy? Agayne where he exhorteth them to fast: Blow vp the Trumpet in Sion, vpon our solemne feaste day, out of the 81. Psalme, and Ioel. 2. Of the later kinde, that is so say, where no words of the sacred Scripture are put before, there be examples in them very frequente and common.
Now let vs ad herevnto this also. Namely,What book [...] ought to be read. that no other bookes ought to be read and expoūded in sacred assemblies, but those onely that are accounted to be canonicall, concerning which thinge we may reade it established by the 59. canon of the counsell of Laodicia. The Preacher must also take héede in any wyfe, that when he reciteth the holy scripture out of the Pulpet in hys Countrye language, h [...] vseth the best and most allowable translation that may be, and such a one as is knowne and common to the people.That the precher ought not rashlye to innouate any thing in the sacred scriptures. For truely a proper and exact translation bringeth so great light vnto thinges, that it deserueth to be estéemed in stéede of a commentary.
Neither shal the preacher vnaduisedly alter or innouate any thing therin: least that whilest he is thought of the [Page]learned to speake affectiuely and curiouslye, of the vnlearned fondly and folshly, he so prouoke the offence of many against himsefe.
Spiridion Byshoppe of Cypres in thassembly of many byshops,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 vp in pryde with the visor of his eloquence, when he came to these words of the euangelycall hystory: Take vp thy bedde and walke, for the word [...] he planted in an other, to wit, [...], which signifieth a course or simple bed. Then saith Spiridion vnto hym, art thou better then he that sayde [...], in as muche as thou art ashamed to vse his words? It is not much vnlyke vnto this, that Augustine in his 10. epistle writinge to Ierom, telleth how a certaine bishop in Aphrica, when as he recited a place in Ionas the prophet otherwise then was contayned in the vulgar translation of that time, was in great peril thorow the rage of the people offended with the strangenes of the phrase, and had almost bene thrust from his Sea, if he had not promised eftsoones to render an account of his doing. Albeit that Preacher shat doe very well who at such time as he premeditateth at home by himselfe those thinges that he shall afterwarde vtter a brode, hath alwayes at hand most perfect & sounde exemplars: which agayne let hym confer one wt an other, and (the matter so requiringe) compare the Latin with the Greeke and Hebrew: and out of all these together drawe forth apte and peculiar sentences, to be proponed in the vulger speach to the multitude in the time of his sermon. This diligence, this honest and gentle curiositie is so farre absent from incurringe reprehension, that it is reputed worthy to be prosecuted of all men with prayse and commendation.
¶ Of Inuocation. Cap. ix.
THe maner of Inuocation vsed in the beginning of sermons is shewed also vnto vs of the Apostles,The order of inuocation in the begining of Sermons, of vvhō firste set forth? Actes 4. where they pray vnto God that he would giue them vtterance to speake the word with all boldnes. Lykewise where the Apostle Paule willeth and beséecheth that prayer be made vnto God for hym and for the course of the Gospell. For verely as well in the whole busynes of syncere religion, as also most specially in doctrine, the ministers doe in déede plant and water,1. Cor. 3 Diuers maners of prayinge. but god giueth the increase. And certes the auncient fathers made theyr prayers before the Exordium or beginninge of their Sermons,I. Of the [...]athers. as Augustine playnely testifieth lib. 4. Cap. 1, of christian doctrine.
The Preacher prayed (which Augustine doth not obscurely signify) that the spirit of God might be giuen hym to teache fréely and sincerely,What the precher & vvhat the people ought to prai for. then that his hearers might conceyue all thinges aright, and conuert them to the institution of a spirituall life: The auditors, they agayne praied both for the Preacher and for themselues to the same effect.II. But now in some Churches we sée that prayer is put immediately after the Exordium. III. There be Churches also where prayer is made before the place of scripture be recited.IIII. And agayne in some place the whole multitude maketh inuocation with a song and Psalme, and some other wher, euery one praieth in silence by himselfe. But whatsoeuer the custome of Churches and congregations is, it behoueth inuocation to be briefe, pure,Inuocation, vvhat it ought to be. and dyrected, to th'attainment of the ayde of the holy ghost, that he would vouchsafe to informe and enstructe the minde as wel of the teacher as also of the hearers.
¶ Of Exordium. Cap. x.
EXordiums in all kindes of Sermons are very frée and at lybertye.The maner of Exordinge moste conueniently shevved in examples. Wherefore the apte maner of exordinge may rather bée shewed in th'examples of the Sermons which the Prophetes, Christe, Th'appostles, and holy fathers haue set forth, then comprehended in preceptes and rules.Whether Exordiums be a [...]lvaries needfull. Neither is it alwayes néedefull that the beginnings of sacred Sermons be so instituted as that we shoulde make our hearers attentiue, apte to be taught, and beneuolent. For the matters of which we entreate may and ought of themselues to cause the hearers to be so enclyned. Neither dothe any man for the most part, set his foote toward the church, but that he is already perswaded that he shal heare those thinges, that hee ought, worthilye and gréedely to learne, yea and beare away to his owne profyte and commodytie.
Therefore the verye circumstaunces and causes incident of thinges doe minister now one,The matter of exordium vvhence it is to be taken. now another matter of Exordium. In the meane time wee wyll note certaine poyntes, accordinge to the diuersite of the argumentes whiche are handeled, to be obserued in generall. When as a whole booke is expounded to the people,Obseruations of Exordium. [...]n thapplication of a vvhole booke ofte times Exordimus are taken of transition. Chrysostom vpon Genesis homilie. 16. I suppose (saith he) that we haue sufficiently yester day to our power interpreted and explaned the place touching the trée. For we haue taught vnto your patience, wherfore the diuine Scripture calleth it the trée of knowledge of good and euill: therefore thys day we intend to procéede to ye matters folowing, to th'intent ye may learne the vnspeakable mercye of God, and how great moderation of speache he hath vsed, hauynge regarde and foresight of our nature, homilie. 17, he beginneth with rehersall or repetition of those thinges, which [Page 25]the day before were expressed, and admonisheth his auditors, that they shoulde conuert them to spirituall fruite. Oftentymes hée vseth similitudes, touchinge deynties or delicates of feastes to bée prepared, touching disseases of bodies to bée expelled, and many moe of lyke sorte declaringe in the meane tyme, that in spirituall affayres, and in refection and care of the soule, all those thinges are to bée considered and obserued which are accustomed to bée done in corporall matters, or in conseruation of the body. Homily .5. and .6. hée by and by in the beginninge reproueth and sharpely rebuketh those that vsed to gadde to the beholdinge of combates in the Theater, and cared not for comminge to diuine Sermons. Agayne the ninth homily hée beginneth with chidinge, bicause hée sawe very fewe or none resorte to the scacred assembly. Moreouer in his .12. and 14. homily hee prayseth them: yea, & in the later hee thanketh them also for that they came chéerefully to heare the interpretation of the holy Scriptures. For hée hoped that no small spiritual fruite should ensue therevppon. These thinges bée therefore of vs remembred, to thintent all men should vnderstande, that, when an entier booke is expounded, it is in our lybertie to prepare Exordiums of sundry sortes, accordinge to the maner of circumstaūces and causes incident. It is a very familiar thinge with Chrysostom, eftsoons to approue or declare ye propositiō of his Exordium, or else to illustrate the same with some similitude or comparison, and then to ad to some thinges, whereby hée may make his hearers either attentiue or beneuolent. For verily in trayninge and excitinge the myndes of his auditors, he is both a dilygent and wonderfull artificer.
But in cace the liberty of Exordiums be so great in thexplication of a whole booke: It is an easy matter to iudge,2. In thexplication of a part of the booke. that they may no lesse franckely order the matter, which take in hande to expounde onely a part or fragment of ye booke, or any one place whatsoeuer takē out of the Scriptures.
But most commonly in those Sermons which are framed of a parcel or some certaine place of a booke, Exordium, are deriued of the commendation of the Author, out of whome the Reading was recited. Nowe and then of the vtilitie of the doctrine which shineth principally in the same lesson. Somtymes agayne after the lessen read, some one place in fewe wordes is repeated in the beginninge of the Sermon, that inespecially of which the Preacher hath determined more at large to entreate. We will adde to some examples. Chrysostom in a certayne homily to the people of Antioche, taking in hand to expound the place of Sainct Paule vnto Timothy: Vse a littel wine for thy stomacke, and thy often infirmities: Beginneth with the dignitie of the Apostle, and compareth him to a Trumpet and Harpe. The same interpretinge the Psalme. 127. immediately after the beginninge of the Psalme recited: vnto thee haue I lifted vp myne eyes, beginneth his Sermon, with that, that it is good to bée strycken with aduersitie. Agayne, homily. 68. he repeateth in the entry thereof these wordes out of the first to the Thessalonians, Cap. 5. Deere brethrne (saieth Sainct Paule) reioyce alwayes, pray without ceassing giue thankes in all thinges. For this is the will of God. And forthwith hée addeth: Alwayes to be thankefull, is the point of a howse wisely instructed. Thou hast suffred some distresse, but if thou wilte thy selfe, it is no distresse. Giue thankes to God, and thine euill shalbe turned into good. It is a custome also commonly receyued, to take and driue beginninges of circumstaunces, of causes, of similitudes, or of other places. So Chrisostom expoundinge the euanglicall history of ye woman of Canaan, beginneth with the prayse of the dilligence and constancy of the hearers. In the history of Elias conueied into heauen in a fyrie Chariot, he beginneth with a similitude, taken of ye maner, whereby kinges are accustomed to rewarde those that hazarde themselues in battayle with a Chariot, or else to [Page 26]granish thē with some other princely [...]: whervppon he g [...]thereth that God would also in li [...]e maner adorne his faithfull minister Elias with a Chariot, and so drawe him vp into heauen. Nazianzenus at the Gospell which is read in the 18. Chap. of Mathew, beginneth his Sermon with the labor & dilligence of Christ in trayning of men to the truth.III But that which we haue already sayd may suffice in this place. Whē a Sermō is framed of an argument offred by occasion of tyme, it is lawfull to deriue an Exordium out of diuers & sondri things & places. But neuerthelesse the most apte and vsuall order of all other is this, namely, wherein at the beginninge is by & by opened, of what matter or businesse we purpose to intreate.
As néere as is possible,The first wordes of Thexordium must as neere as may bee, aunsvver to the matter. the first wordes of Thexordium ought to be aunswerable to the matter it selfe, which thou haste taken vppon thée to handle, yea, and the very same, either taken out of some place of Scripture, or simply expressinge the kynde and maner of the busynesse. Out of the Scriptures are taken these beginninges: Nazianzenus in his Sermon to ye subiectes strickē with feare by reasō of ye displeasure of the Emperour, vseth ye wordes of Ieremy. 4 [...] Oh my bowells, and the inner partes of my body, I am sore grieued, &c. And Basill when he taketh in hande to entreate of fastinge, boroweth the wordes of Ioell. Blowe vp the Trumpet in Sion, vppon the notable day of your solemnitie, &c. As we haue littell before remembred, when an argument or proposition is expressed in simple wordes, without any place of Scripture [...]nexed, therevnto, a man may fynde diuers and sundry Exordiums in Chrisostom, Nazianzenus, and other moe. Nazianzenus beginneth his Sermon which hée made to those that came by water out of AEgipt, in this sort: To them, that are of AEgipt, will I speake: Albeit hee doth not yet there open what maner of argument hée will handle.
Neuerthelesse hée entreateth afterward of the mistery of the Trinitie. But when hée sayde that hée woulde speake to those that came from the Church of Alexandria, which Athanasius, and after him Peter bishops there, had rightly enstructed in sounde doctrine of the Trinitie, and they comminge to Constantinople, were nowe approched to the Church, where Gregory Nazianzene, (a stout defendour of the Trinity and of one substaunce in the same) then taught, the hearers might easely perceyue that Gregory vppon that occasion woulde speake of their faithfull consent, in the confession of the Trinitie. Touchinge which thinge somewhat there is Tripart. Histo. lib. 9. Cap. 13. The same takinge in hande to speake hys minde, concerninge prouision and care to bée had for the poore, beginneth thus: Men and brethrne, yea, and (as I may say) fellowe beggars, for wée are all the sort of vs poore and néedinge the grace and goodnesse of god (although one may séeme to goe before an other) if yée haue measured with small measures, receyue and imbrace these wordes touchinge the loue and good will which ye ought to beare towardes the poore. Thexorgiums in this kinde of Sermons are otherwise as wée haue sayde very large and frée. Esay. Cap. 1. reprouinge the enormities of his owne nation, especially the sinne of hipocrisy and contempt of the true seruice God, beginneth with an exclamation or contestation of all creatures, and therewithall introduceth God himselfe gréeuously expostulatinge the matter. For his whole oration from the beginning forth on is very vehement and ardent. Peter willing to rebuke the peruerse iudgement of the people,Act. 2. touching the miracle of the tongues, vseth a place of attentiuenesse, then wisely remoueth the cryme of dronkennesse obiected vnto them and so procéedeth to the cause of Christ our sauiour.Act. 7. &. 13. Steuen, and Paule desyrous to expounde the businesse of the Gospell, take the beginninge of their Sermons of the callinge of Abraham.
By these thinges it is manyfest, after what sorte Exordiums ought to bée framed and ioyned togither, when ye matter so requireth that a Sermon be made of a Theme simple. For the lyke 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 tedyous and prolixe, no wise man will allowe. And yet notwithstandinge sometymes they are to bee borne with all in sacred Sermons, vppon this condition, that they tende to some edifyinge of the congregation, and bée applyed to the commoditie of tymes and persons, and bée aptely and conueniently handled. But then most chiefly are they to be admytted, when some thinges bée propounded to the people, that may not conueniently bée enterlaced in the enarration folowing, or else are iudged expediēt for some other cause and consideration. Some such Exordiums are extante in the homilyes of Chrisostom vppon ye booke of Genesis, in the which Exordiums hée exhorteth, chydeth, or dooth some lyke thynge a yée woulde saye on the sodayne. Such an Exordium also Paule séemeth to vsurpe. Acts. 17. Where hee beginneth with reprehension of the supersticion of Thathenienses, and with the Aulter of the vnknowen God. Afterward hée goeth on to declare Christe to bée true GOD, and to make hym knowen vnto all men.
Neither is this to bée passed ouer,Exordium sometyme omitted. that the Exordium sometymes may bée omytted, and the proposition or diuision eftesoones produced Chrysostom in his Sermon of the thrée childrne, the discourse (sayeth hée) of thrée childrne shalbe handeled, whose fayth, with what gloryous prayse and commendation it doeth resounde, the healthfull and hurtlesse flames of fyre doe testifie. Also homily. 33. to the people of Antioche hée sayeth: Goe to my déere brethrne, let vs repeat the thinges that we haue sayd before, and shewe this daye vnto you howe that almose is an arte, yea, and of all artes the most gayneful. This thinge commeth to passe, either where some Sermons [Page]went immediately before, in which the people is made sufficiently attent already: Or when the streightnesse of tyme will not suffer the Sermon to bée protracted: Or else peraduenture, a man must preach in suche a daye or place, as very fewe doe assemble and méete togither to the hearinge of diuine seruice.
Of Diuision or Proposition. Cap. XI.
FRom Exordium wée passe immediately to Diuision or Proposition. Proposition vvhen it is to be vsed.
Therefore when wée purpose to entreate of one onely matter thorowout our whole Sermon, it shall bée sufficient to comprehende the same in a proposition.
But in cace wée frame our Oration of many matters,Diuision vvhen. then Diuision is to bée had, conteyninge all the partes and members of which wée shall orderly speake.
And the Proposition verily,Proposition vvhere it is to be placed. is somtymes put in the beginninge of Thexordium, which wée haue a litell before admonished most commonly to bée done in Sermons that are made of matters offred by occasion: But most of all it is annexed immediately after the Exordium. Example of the former is in Chrysostom, Homilie. 38. Which is intituled of humilitie and rest.
Let vs not bée to wise in our owne opinions, saythe hee, O brethrne, neither yet bée puffed vp in pryde, séeing we are earth and asshes, smoke, and shadowes. Examples of the later kynde are extante in the same author euery where plenty. Homilie. 19. to the husandemen, and of others to bée eschewed, after a longe Exordium, wherin hée commendeth the simplicitie of the countrie lyfe: Agayne, sayeth hee, let vs bende the force of our talke [Page 28]agaynst swearinge, to thintent this wicked custome may be plucked vp by the rootes out of the myndes of al men. Item Homilie. 55. which is written agaynst those that are giuen to riot and voluptuousnesse: I will tell you howe many griefes & perturbations they bee subiect vnto, that are drowned in pleasure and superfluitie.
Moreouer,An example of Diuision. an example of Diuision very proper and elegante is to bée seene in the Oration of Nazianzenus, made at the funerall of his brother Caesarius: First, saith hee, wée will some deale touche the Lawe of mourninge for the dead accustomably vsed, so that we may both shed teares, and also by the way fall into admiration: Then we will shewe the weakenesse and imbecillitie of mankinde, & entreat somwhat of ye Dignitie of ye minde: lastly we will minister due consolation to those that mourne, & transfer their sorowe from the fleshe, and from temporall thinges, vnto thinges spirituall and eternall.
Euery Diuision ought to bée briefe, ordinary, and cléere:Diuision vvhat and after vvhat sorte it ought to be That is to saye, not consistinge of many members (scarse moe at any tyme then thrée): Secondely, they must bee placed aright, as the nature of thinges doth require: Thirdly it is conuenient that all thinges bee expressed with cléere and manifest wordes.
And then also is it thought to bée necessarie,Diuision vvhen needfull. when as we purpose in our mynde to examine diuerse distinct and sondry places in the discourse of our Sermon, or also when one certayne place offreth it selfe to bée handeled to the obscurenesse and difficultie whereof, reason requireth, by makinge a particion, some light to bée inferred. For truely Diuision is worthily added to, as well for the due order in disposition of partes, and for an apte method in Teachinge, as also to illustrate and set forth the matter, yea, and also to healpe and further memory.That all the members of Diuision are not alvvayes declared.
In the meane season it is to be noted, that Diuision somtyme is mentioned in the Exordium, or immediatly after the Exordium, of the seuerall members whereof notwithstandinge, [Page]it is not our purpose to entreate, but onely in one or two. Nazianzenus in his oration of the holy Lauer, after a place of attention, the sacred Scriptures, sayeth hée sheweth vnto vs a thréefold generation, one of the body: an other of Baptisme: the thirde of resurrectiō. Then after a fewe wordes. Wherefore of the two natiuities, the firste, I saye, and laste, it perteyneth not to this present tyme to discourse: But of the midlemost, and that which is nowe néedefull vnto vs, which also is called the day of illumination wee will presently entreat.
It commeth in vre also somtyme, that a Sermon may bee made of dyuers and sondry places,That many and diuers places are handled somtymes without any diuision goinge before. and yet no diuision at all going before. But yet in this kynde, this caution is accustomed to bee vsed, that as ofte as progression is made from one place to an other, so ofte is put to, either some conclusion or transition, or new place of attention, or (to bee shorte) some other note of distinction, wherby the hearers may easely perceyue, that some new place is in hande. In the Sermons of Chrisostom no small number of such formes are to bee founde. Homylie. 28. entituled agaynst swearinge, and, that beinge in pouerty wee ought to giue GOD thanckes, hee consumeth the firste parte of his Oration in detestinge othes and periury, and at length concludeth protestinge: That if hee might perceiue any, after that whatsoeuer they were, that woulde not leaue off their accustomable swearinge and forswearinge, hée woulde exclude them vtterly from the participation of the holy communion, whether they were rich or poore. For hee for his parte, woulde for none of them all, runne into the daunger of euerlasting dampnation. Afterwarde hee proceedeth to the later parte, touthinge pouertie patiently to bee borne, saying: when therefore, O man, thou shalt be oppressed with pouerty or sickenes, if by no other meanes, yet at the least learne of ye very beggars ye go in ye stréets to be thankfull vnto God. Therfore by ye conclusion euery man might [Page 29]iudge how that part was at an ende: & the words folowing did not obscurely declare, that an other matter was taken in hande.
In other of his Sermons, may be séene transitions, exhortations,Transitions, exortacions, & other such lyke figures in diuision do oftetimes betoken a nevv argument. and other figures and phrases of sentences, which doe signifye that he goeth spéedely on to an other matter or argument. Such examples are these: hytherto hath bene sufficiently spoken touchinge the euils that are engendred thorow yre. Now let vs speake of the commodities that come of méekenesse. Also: But go to let vs sée how necessary a thing patience is. Or: well, somwhat now must we say (according to the time) of fasting: Or: but why doe we not also, séeing it may now conueniently be done, adde somwhat of fasting?
Also: Moreouer, take dilligent héede, my brother, that as well all thy wordes, as thy déedes, may sauour the loue of honesty and shamefastnes. Againe, where peraduenture a Sermon of chastitye hath gone before, there passage shall rightlye be made to the place of sobryatie in meate, drynke, and clothynge, in this wise: But yet is all our talke of the excellency of chastytie spent in vaine, except also wee adde some thinges against superfluitie in meate, drinke, and clothing. Or thus: But now be attentiue and giue good eare vnto those things that remaine to be spoken against excesse in meate, drinke, and apparel. Agayne: Séeing we haue hitherto sufficiently inough spoken of the feare of God, I doe not doubte, but that it wyll be very acceptable vnto you, my déere brethren, if we shal entreat also of patience in aduersitie.
What néede many wordes? In the Sermons of the Prophets, in certayne of Paules Epistles, in most of the homilies of Chrysostom, and of other holy fathers, it is no difficult matter, to obserue a number of such lyke formes of Translitions, as these.
Yea and the Preachers themselues doe sometymes by a certaine silence, or pause put betwéene, or by some other [Page]like reason signifie, that they will procéede and passe ouer to an other place. Somtimes agayne,That proposition & diuision both are novv & then neglected. (but especiallye when an entier booke is with continual [...]a [...]ration expounded to the people) neither any proposition or diuision at all is premised, but Thexordiū being ended, some few words are recited, touching the contentes of the sacred booke, out of which, eftsoones some spirituall doctrine is picked and the same briefely declared according to ye capacitie of the hearers. But afterwarde immediately progression is made to the sacred words folowinge, where likewise one or two places are noted, with an exhortation added to the multitude, that they woulde commende them to their memory, and that euery one priuately would endeuour themselues to conuert them to the instruction and reformatiō of their liues. In Chrisostō thou maist finde diuers examples. homily. 13. vpō Gene. after the Exordium: Let vs now therfore sée, saieth he, what we are taught by blessed Moyses, speaking these words not of him self, but enspired of ye holy [...] And the Lorde God tooke man whom hee had made. Where o [...]t of those two wordes Lorde and God, he featly gather [...] [...]unfutation of the hereticks, which contended that ye sonne was lesse then ye fater. Which doctrin at that time by reason of the Arrians was in very good season set forth, but now séeing ye heresie is extīct, it taketh not so good place, neither is it very necessary. Then forthwith he prosecuteth ye text: And he placed him in the Garden of pleasure. In which words he admonisheth to be obserued, how great the mercy, care and prouidence of God is towardes mankinde. Afterward bicause it foloweth in the text: To thintent he should husband it and keepe it: he hrieflly giueth vs to vnderstand, how perilous a thing idlenesse is, and therefore, ye man ought alwayes to be occupyed about some good exercise. In the same maner he procéedeth orderly as wel in that as also in many other of his sermōs. Which order is founde oftentimes obserued in those sermons also yt are occupied in the explication of a part o [...] any booke: but chiefly when Sermons are made to the multitude, wherin are [Page 30]mixed diuers learned men: or that haue bene accustomed to heare diligently the scriptures expounded. Which thing euery man may perceiue, that will not negligently reade ouer the homilies of the holy fathers, Chrysostom, Augustine, Gregory, Leo, Maximus. &c. by whom diuers and sundry euangelicall historyes accustomablye recited in sacred assemblies, are explaned. But as touchinge this whole maner of collecting many and diuers places, which as distinct parts, ought orderly to be expounded, and some truely brieflye, and other some more at large, shall be entreated more conueniently in the seconde Booke, where, what thinges are proper and peculiar to euery kinde of sermon, we will seuerally endeuour our selues to declare.
¶ Of Confirmation. Cap. XII.
COnfirmation, The place of Confirmatiō. foloweth next after proposition or diuision, & is in very déed ye most worthy part of all the Sermon, & therfore requireth more labor, dilligence, and industry, then the other partes. And sythe the chiefe treasurie of argumentes consisteth in this one, the mindes of all the hearers are wonte to be intentiuely fixed therevppon, and euery man priuately gathereth and committeth to memory that which he supposeth to be most fruitfull.
But yet the handelyng therof of can not be conueighed in any one and simple forme.Confirmatiō can not one vvay be handeled. For lyke as the kindes of Sermons are deuided, euen so Confirmatiōs in euery kynde be supported with peculiar places of arguments.
Wherfore, what places they bene that are chiefly congruent to euery kinde of Sermon,The order of thinges to be said touching confirmation shall both more largely and exactly be shewed of vs hearafter: Now at this present it séemeth good onely to note, as it were by the way, certaine poyntes worthy to be obserued generally in all confirmations. [Page]Which we in certaine chapters or obseruations orderlye digested will briefely and perspiciously comprise.Chapters of obseruations.
I We haue admonished in the procéeding chapter, that often times in one and the selfe same Sermon, diuers and sundry places are handeled, and that passage is made frō one place to another. But how and after what sorte these ought to be found out, gathered togither, and explaned in euery kinde, it is not now requisit to be declared. Therefore here in this first place is this to be obserued: yt whether it shall be thought good to prosecute one cōmon place, or two, or thrée of the chiefes [...], thorow out the whole sermon, we must principally remember, yt euery one ought to be expounded in a certaine peculyar method, yea and a certaine peculyar order of confirmation applyed vnto euery of them. For verely it is a playne cace of it selfe, that other arguments must be sought, and the same also otherwise digested, when we entend to infer consolation: other, when we purpose to confirme or cōuince an opiniō: other, when we exhort our hearers to any thing: and other when we rebuke sinne and wickednesse. Therfore to one & the selfe same Sermon according to the diuersitie of places, or parts, it is necessary that a diuers practise and cunning be applyed and annexed.
II Now what place soeuer thou takest in hand beware that thou so handle the same, as that for the present state of things, it nay (in thy iudgement) be most expedient. For vndoubtedly, common custom and daily maners, the tranquilytie, or preturbation of the church, vices euery where growing and increasing, the forme and state of the cōmon wealth, the constitution of the whole citie, doe oftentimes require, that thou vse a new forme and maner of speakinge. For of cities, thou shalt sée one florishe with the Princes Courte, an other illustrated with the high Senate house and chiefe counsayle of the whole Region, in an other a noble and famous Schoole, an other notable thorowe some Marte or Market, in an other [...] companye of noble and ritche menne, an other to [Page 31]be inhabited with a great number of artificers an other to nourysh and sustaine many souldiours (such as are placed for continuall garrisons in the borders of kingdomes and prouinces) an other to be frequented of citizens wherof the greater part is giuen to husbandry, to be short, in an other, some other kinde of men to abounde and beare rule.
Therefore, so farre forth as is possible, it is requisyte that thou accomodate the whole comming and experience in expounding of common places, to the maners and conditions of the people that are present, and to the state of the whole Citie: namely so, that examples, similitudes, comparisons, Item reprehensions of vices and enormities, be in such sorte prepared and handeled, as that it is most lykely, they shall best perceiue them. To thaccomplyshing of which thing we haue néede of a certaine cyuill policye and prudence.
III It is a very common matter with Chrysostom and other holy fathers, whē they take in hand any other place at large, to expounde in the beginninge with apparaunt wordes the summe of the whole busines, and euidentlye to interprete the same, to the intent all the hearers may perceiue what theyr meaning is, and whither that parte of their sermon doe tende.
IIII Somtime also they render a reason of their deuice, and shew how necessary and profitable it is for them to entreat presently of that very matter and argument.
V Herevpon they gather togither certayne speciall proofes, taken out of the sacred Scriptures, and doe brieflye declare how they agrée to their purpose, whether they be prepared to proue or confute an opinion, or to moue and exhort.
VI But as touching the order of proofes, the Rhetorytians, haue giuen precepts, that the firste and last place is to be giuen to the most effectual, & the slendrest to be placed in the middest: but surely we perceiue that the holy Fathers haue vsed herein theyr lybertye, and accordynge [Page]to the qualytie of their businesse, haue diuersly disposed their proofes. Wherefore we will héere prescribe nothyng at all, but onely admonishe, that no man bring forth any without iudgement.
VII Nowe and then also one or other proofe (if peraduenture there be any that séeme to be obseure, or if we couet to haue any, as most firme and cléere, to be déepely fixed and setled in the mindes of our hearers) is somwhat more fully and euidently to be discussed and examyned.
VIII Then after may be mingled similitudes of all sortes, hat is to saye, scraped togither out of affayres politike, domesticall, and dayly actions of men, yea and of all kynde of thinges as well in life, as without life, which doe both bring excéedinge much light, and also are most apt of all other to teache and enstructe the common people. Thou shalt finde very few Sermons in Chrysostom, in which are not a number of similitudes, and that in euery part of his Sermon, conteyned.
Neither may and man lightly be compared vnto him in this practise. So also are the Sermons of Christ and the Prophets to be séene, bewtified and adorned with the frequency of similitudes or parables.
IX Opportunely next are adioyned certaine examples or historyes taken out of the sacred Scriptures, wherin is declared the trueth and certayntie of that thinge whiche we chiefely couet to inculcate, and make knowen. For the very rude, senseles, and vnciuill people also doe easely vnderstand histories, and euen with a certayne pleasure heare them.
X If it be thought conuenient, now and then, some hystory, by adding amplyfications, or deducing out of it some s [...]raunge probations, more delectable to the eare is set forth to the hearers. In which practise, how skilful Chrysostome was, each man may perceiue, as well in other places as also by his homily. 19. to the husbandmen, & touching othes to be eschued, where he declareth the history of king Esechias, vanquisshed & taken prysoner of Nabuchodonosor [Page 32]kinge of Babilon, by reason of his othe and promise violated and broken.
XI After proufes and examples alledged out of ye Scriptures, somtimes may rightly be added to other proufes also apt to winne credit, and perswade, whiche by the very sence of nature, or by the iudgement of Phylosophye, or of humane reason, doe brynge with them probabilytie and lykelyhod. Of which kinde is it, that Chrysostom and other of the fathers do successiuely inculcate many things, touching the frame of the world, and the wonderfull bewty thereof, of diuers and sundry creatures, and the effects of the same, and out of these do collect a manifold doctrin, of the good wil of God towarde vs, or of our duties both towardes God and towards our neighbour, Agayne, somtimes (and yet scarcely) the opinions and sentences of philosophers and poets are alledged and brought forth. But least any man should despise that which we héere say, as a thing either fryuolous or suspicious, we haue examples of this study and dilygence set forth in the sacred scriptures. For next after the Prophets vsing oftentimes reasons deriued of nature, we may see Christ himselfe to preache of grasse, of Lilies, of Sparowes. &c. and out of these thinges to proue, how admyrable the prouidence of God is in the furniture and preseruation of all thinges.
The Apostle Paule. 1. Cor. 11. Nature it selfe (saieth he) teacheth you this, that to a man, if he haue longe haire, it is a reproche: contrariwise to a womā, if she haue long haire, it is a praise, for so much as hir haire is giuē hir for a couer. In the same Epistle Chap. 15. prouing the opinion touching the resurrection of the body, he produceth examples of séede cast into the earth, and there putting on a newe forme or fashion. Then of the diuersitie of flesh, where he distinguisheth the flesh of men, of beastes, of fishes, of foules: and also of bodies, wherof he maketh some celestiall other s [...]me terrestriall.
The same apostle in ye Acts cap. [...]7. alledgeth halfe a verse [Page]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 conuenient to take witnes & tryall of those whom we know to be estraunged from our relygion, yet as we saide, is it tollerable, so that it be done sparinglye and selde, and to conuince stifnecked and harde harted men, further, in vsing now and then, this cantion, to saye that we vsurpe those kinde of reasons deryued of mans wisdome, to the entent christian hearers may be ashamed of their ignoraunce, slouth, dulnesse, incredulitie, or that they maye knowe themselues to be conuicted euen of the heathen and prophane sort vtterly voyde of all spirytuall knowledge. Which thing truely we haue obserued now and then to be vsually done of the fathers immitatinge the Prophetes, Christ and Thappostles. Chrysostome in his homily 28. touching swearing to be auoyded. After that ye can not (saith he) be perswaded by the scriptures, I will admonishe you by forreine and externall examples. This dyd God also among the Iewes saying: Goe into the Ilandes Cethim and Kedar, sende and knowe, if that nation haue chauned hir Gods, which neuerthelesse ore no Gods. And vnto the brute beasts he oftetimes sendeth them, thus sayinge: Goe to the Ante and the Bee thou sluggard.
This therfore will I now say vnto you. Remember the Gentile Philosophers, and then shall yée knowe, of howe great punyshement wée are worthy, that despise and contemne the lawes of God.
This hée. And to this ende and purpose also the Apostle séemeth to speake of the Cretensians. A certaine Prophet of their owne Countrie, saide: That the Cretes, are alwaies liers, euil beastes, and slowe bellies. This testimony is true, wherefore rebuke them sharpely.
XII. Sometimes thou shalt see in the middest of the discourse a certaine briefe digression to bée made, wherein either vices are reproued or exhortation is framed vnto [Page 33]vertue. Which Digressions very opportunely and wyth a certaine grace also are accustomed oftentymes to slyppe from those that haue not premedicated afore what to speake.
XIII. Lastly, yt which remayneth is bestowed in mouinge of affections; to the entent all men maye the more willingly and cher [...]fully imbrace the sūme and effect of the argument or common place of vs handeled, and that béeinge drawen after a sorte to consent vnto vs, they may cary aboute the same perpetually imprinted in their myndes.
This therefore is a certayne common and simple forme of findinge out, collectinge, and disposinge of proufes, a [...]te to expounde and declare common places in sacred Sermons (howsoeuer it bée of vs set forth) which wee perceyue to haue bene oftentymes vsed,A prayse of the said forme of deriuing, collecting, & disposinge of proufes. not onely of the auncient fathers of great o [...]imation, but also of the holy prophetes and Apostle [...], lyke as wáe haue al [...]eady shewed.
It fauoreth of no running at all, there is nothinge in it artificially deuised, yet neuerthelesse to the cōmon course of nature, and the playne simplicitie of the multitude, it serueth inespecially & agréeth more the any other. Wherfore it is not to bée contemned or neglected, chiefely séeinge, as an Orator, euen so it becommeth also a Preacher, alwayes to auoyde, so much as in him lyeth, the suspicion of ouer much cunninge and curiositie.
Nowe there be two thinges (to the intent I may addde this also by the way) where with a man shal bée furthered very much to thatteyninge of this easye order of popular Teaching.The maner of popular Teaching vvhēce it is deriued.
The former is, that, after the Sermons of the Prophetes,I. Christ, and Thapostles, (wherevnto alwayes ye first place and dignitie is due) hée accustom diligently and with sharpe dyindication of the partes thereof, to peruse [...] the Homilies of certayne of the fathers, but chiefly about the rest o [...] Iohn Chrysostom.
Yet can wee not dissemble, but that the doinges of [Page] Chrysostom so often of vs commended, are to bee reade with great discretion, warely, and not saue of those that haue afore bene well exercised in the principall common places of Christian doctrine. Which thinge also is mée to to bée vnderstood of the Commentaries of other holy Fathers, lyke as S. Augustine also in his workes, wisheth ye readerse to vse their censure and iudgement, as maye be séene in his Epistle. 7. to Marcellinus. 19. to Hieronimus, 3. to Fortunatianus. II
The later is, whosoeuer coueteth at any tyme to preach readily and to the purpose, him it behoueth to gather togither, and to note in paper bookes, as many both sentences and examples out of the holy canonicall Scriptures as is possible, touchinge all the common places belonginge to the whole course of Diuintie, which may at all tymes, and vnto euery argumente proposed, stande him in steade, and be in a readinesse. Hée verily must dilligently trauayle in both these poyntes, that desyreth at any tyme with plentifull fruite of the spirite to enstruct the people vnto godlynesse in the Church of Christ.
¶ Of Confutation. Cap. XIII.
WHere, if at any tyme the cace so requireth that some thinges,Confutation hovv & after what sorte it ought to bee. alledged of aduersaries agaynst our opinion, be confuted, that shall in déede bée accomplished, rather after an Oratoriall maner, then Logicall, but yet compendiously and with perspicuous reasons agréeable to the capacitie of the hearers. Example hereof bée these: Chrysostome in his Homilie. 78. entituled: That it is better to suffer wrong then doo wronge: after he had sayd: Therefore God commanndeth vs to suffer iniury and doth all things, that he might withdrawe vs from worldly things, & make vs to vnderstād what glory is, what dishonor, what los, what gain: he [Page 34]addeth this obiection with a solution also adioyned therevnto: But it is a grieuous thinge (thou wilte saye) to suffer iniury and reproche. It is not gréeuous, no, it is not (I saye) O man. Howe longe wilt thou sticke astonyed about thinges present and transitory for neyther woulde GOD haue instituted that, if it had beue to gréeuous or burthenous.
But marke what I shall saye: hée that doth iniury, goeth his way, hauinge in déede money, but yet a wounded conscience. Hee that suff [...]eth iniury, is depriued of his money, but hath trust to GOD warde, a possession verily more worth then innnumerable treasures.
Therfore the Obiection is solued, by settinge agaynst a lytell corporall losse of him that suffreth wronge, a greater spirituall detriment of him that doth the wronge. And a litell after in the same place: What? Sayest thou, I am depriued of all my goods, and biddest thou me holde my peace? I haue suffred reproch, and wouldest thou haue mee take it paciently? But howe can I? Forsooth very ea [...]ely, if thou wouldest looke onely vp into heauen, if thou wouldest be holde the pleasaunte bewty thereof, and consider howe GOD hath promysed to take thée vp thither after thou hast manfully suffred wronge and iniury.
This doe therefore, and lookinge towarde heauen, suppose that thou arte made lyke vnto him that sitteth there vppon Cherubins. For hee was both vexed with reproch and iniury, and yet hee suffred paciently:
He endured in reuilmentes, & yet sought no reuengment: hée was stricken, and strak not agayne: But contrariwyse, hée gaue them innumerable benefites that committed suth thinges, and commaunded vs to bee followers of him.
This solution is taken of the hope of reward promised, of thexample of Christ him else and of God, and lykewise of his commaundement.Confutations vvhere to bee placed & put.
Nowe it is in no wyse necessary, that those thinges [Page]that néede confutation shoulde bée heaped vp togither into one place, to the intente all thinges shoulde be dissolueed at once, but it is lawfull to disperse them through diuers and sondry partes of the whole Sermon, that whersoeuer any thinge by occasion commeth to mynde, which we suppose may bee obiected to our sentence and opinion, ther wée may confute the same without any further delaye. Examples of which obseruation may euery where bée séene in the Sermons of the Prophetes, Apostles, and holy fathers.
For certes it is not the fasshion, that iust confutations, and such as wée sée vsed in Courtelyke cases amonge the Rethoritians, shoulde bée instituted in euangelicall Sermons. For why, hee prouideth not well for the people, that will séeme to pester them with the hearinge of ouer many aunswers and solutions of obiections in one Sermon.
Neuerthelesse, if it happen at any tyme, (thaffayres of the Church so requiringe) that the whole Sermon be [...] applyed to the reprouinge of a false opinion, or to the correction and abolishinge of superstitions, or of some euill inueterate custome, then doubtelesse it is both seemely & also very requisite, that all thinges bée dissolued in order that are produced of obstinat men for the defence of their errors. For great labor and dilligence is néedefull to the extirpinge and rooting out of peruerse opinions, wherwith the myndes of men haue any longe tyme bene infected, séeinge they alwayes subtilly and craftely goe about to imagine and contriue a number of thinges to establish and confirme their noysom opinions withall.
For after this sorte wee may sée confuted in the booke of Salomon, which is entituled Ecclesiastes, the false and erroneous opinions of many touchinge the soueraigne felicitie. And the Apostle Paule in his Epistle to the Romaynes. Cap. 5.6. and 7. wysely infringeth and dissolueeth no fewe thinges, which the aduersaries obiected against the doctrine of iustificatiō by faith without workes.
Moreouer, the Preacher shall vse all the order and con [...]ing in confutation, which wée sée to be prescribed to ye Orators, and he shall franckely vse negation, eleuation,Diuers formes of confutation. translation, excusation, digression, regestion, inuersion, distinction, absolution, conquestion, inuestigation of the matter and forme of argumentes after the maner of Logicke, and whatsoeuer else is of this kynde. For of all these thinges examples may be shewed in ye Sermons of Christ, the Prophetes and Apostles.
Notwithstandinge he must take dilligent héede of this,Confutation must be voide of sophystry. that his Confutation bée vtterly voyde of all subtill sophistry, that it bee without ostentation of the deceytfull drinkes of Logicke, and lawelyke craftinesse, to be short, that it bee without any desyre of cauillinge: And that verily for this cause, least any man shoulds suspect hym either to trifle, or else to bee desirous to circumuent and begyle his auditors: Whereof the one is the poynt of shamefull vanitie and the other of malitious subteltie.
Full well goeth the ecclesiasticall discourse forward, that is séene to bee decked and adorned with veritie and simplicitie.
Some there bee that in confutinge now and then become so hote and vehement,Cōtumelious chidinges to be auoyded. that as men enraged wyth ire, they brast forth into contumelious reproches yea, and somtimes into Thiestes execratiōs, which whilest they doo they excéede all measure and mediocritie. These men wee wishe to be admonished, that they woulde endeuour themselues to restrayne, with the bridell of charitie, the excursion of their vehement and hasty Oration. For it lesse offendeth, albeit it bee a sharpe reprehension, if it may bee vnderstood to procéede of charitie.
These thinges, touchinge the maner of Confutinge applied to the Popular vnderstanding, and congruent to euery kinde of Sermons, whither it be a whole booke,Conclusion. or a parte of the booke or some certaine place that is expounded, or whither we entreat of affayres offred by occasion of tyme, may suffise. For the thinges that ought besides [Page]to be accommodate as proper to the kinde r [...]dargutiue or correctiue, those things we will with more dilligence declare, when we shall seuerally entreat of ye same kindes.
¶ Of Conclusion. Cap. XIII.
IN euery sacred Sermon,Conclusion, double: of the parte, and of the vvhole Oration, which is called peroratiō. What is to be repeated in the Conclusion. eche parte or common place doth craue a briefe conclusion: but besides that a certaine apte and conuenient peroration must be added to the whole oration.
Now it this, if many notable places out of a whole booke, or a part of a booke, haue ben examined, a short repetitiō is rightely made of some principal points & Chapters therof. If two or thrée places haue bene expoū ded, then of euery one in order may be called into memory some certayne proufes, such as séeme to be most eminēt & probable: nowe and then, the Preacher strayeth onely in those thinges that pertayne to the last place, the doctrine and vtilitie whereof he alonely studiously commendeth. But in cace some one certaine place of Scripture, or a Theame simple or compound, shall thorow out the whole Sermon be declared at large, or that the Sermon be taken in hande touchinge businesse, which the state of the Church requireth to be handeled, then for the most parte a peroration is accustomably bestowed in mouing of affectiōs, to ye intēt, mē may be stirred to desire or eschew, to alow or dissalowe, that whereof entreaty hath bene made.
Somtyme to Sermons of euery kinde are annexed exhortation,Affections to be moued also in a peroration. Exhorte. Reproue. or obiurgations vtterly deuided from those places that are before expounded: Which then truely rightely commeth to passe, when certayne affayres doe happen, whereof it behoueth the people to bee admonished.
So Chrisostom in a place in the ende of his Sermon, rebuketh those that neglectinge diuine Sermons vsed to [Page 36]gadd to the Theatre to beholde there the games on horsebacke called Ludi equestres. The same in his Ho [...]lie 19. vppon Genesis after the Scriptures declared wyth a briefe conclusion, hee passeth to an exhortation, wherein he detesteth couetousnesse, and requireth all men that they woulde endeuoure themselues to helpe the poore, and to giue almose vnto them. In his Homilie. 15. after hee had besought his hearers that they would commende vnto their memory, the thinges that had bene spoken touchinge the incomnparable mercy of GOD, he admonisheth them that they woulds laboure to passe the residewe of ye Lente fruitefully, and studye not onely to absteyne from meates, but also much more from sinne and wycked attemptes.
But most commonly he concludeth simply in prayinge and beseacute;echinge his audientes,Simply to pray and beeseech. that they woulde haue dilligent consideration of the holsome doctrine propounded vnto them, that they woulde repeate it after they were returned home, somtymes also declare it vnto others (which we may sée him to haue done, Homilie. 2.14. and 20. vppon Genesis, and else where) and finally conuert it wholely to the amendement of their lyues.
Moreouer nowe and then the Preachers doe admonish in the conclusion,The herers to be admonished of the matter of the next Sermon. Certayne meanes of finishinge sacred Sermons. of what matter they are determined to entreate in their Sermon followinge.
Out of Chrysostom Homilie. 4. vppon Genesis, also. 4. vppon the first Epistle to the Corinth. Item, his. 5. Tome, Homilie. 28. agaynst Swearinge, some gather that the custome was in the church in tymes past, that the people after the ende of the Sermon, shoulde clappe their handes and make acclamations,I but so asmuch as this custome séemeth to haue folowed from the Theatre or market place, it is worthely obsolete and growen out of vre.II
Much better it is verely to ende all sacred Sermons with prayer,III or (that wee certaynely knowe to bee done in some place) wyth the confession of fayth, that is [Page]to saye with the repetition of the Symboll Apostolyke or Nicaene.
¶ Of Amplification, Cap. XV.
WHatsoeuer thinge is profitable either to teache perspicuousely,What thinges the Preacher shall get to himselfe. or also to moue & perswade withall, all that shall the Preacher purchase to himselfe as most requisite and necessary furniture. Therefore, let him knowe, that argumentations tripartite, quinquepartite, Enthymemata: also Schemes and Tropes: further, the crafte of amplifying and mouing of affections, and finally whatsoeuer else of this order is taught of the Rhetoritians, masters of well speakinge, doe appertayne and belonge vnto him. Howbeit our purpose is not to speake any thinge at all touchinge the formes of argumentes, of Schemes or Tropes, forasmuch as we doe gather these thinges onely for their sakes, vnto whō we supppose all those thinges to bee already verye well knowen.
But neuerthelesse we will note somwhat touchinge amplification, Of amplification, what he vvill speake. for that we perceyue many of the holy Fathers to haue bene studiously occupied in handelinge of the same: Yea, and somwhat otherwyse to vsurpe amplifications, and to alledge also other maner of arguments, thē the Orators are accustomed.
For the Preacher doth not vse amplification, to the intent to bring to passe,vvhy the Preacher must vse amplification that the matter might appere either greater or lesser then it is of it selfe, or (as it is fayed) that of a flye might bee made an Elephante, or agayne of an Elephante a flye, in which point the Rhetoritians doe most chiefely laboure, couetinge withall to corrupte the iudgement of the hearers, and to withdrawe them from the right scope: but to the ende, it may bee acknowledged of all men to bee suche and so greate, [Page 37]as is meete and requisite that it shoulde bee in deede which verily is no other thing, thē to reclayme men erring from the truth, to a prudent and sincere iudgement.Amplificatiō, vvhen to be vsed. And herevppon we maye also gather, when and at what time the practise of amplification ought most conueniently to be vsed.
For if at any time thou happenest vppon those places, 1 of which it is likely that the bearers cannot iudge sufficiently aright, then by adding to amplifications we must labor to bringe them to this point, that they may be able to conceaue both what and howe great euery thinge is.
And oft times it commeth to passe, that certaine sinnes,2 (for asmuch as they are commnoly and euery where without controlmente committed) be by the iudgement of the common people supposed not to be so haynous as they are in déede: of whiche sorte are, concupiscence, hatred of our neighbour, reuilements, periurie, brawlings, dronkennes, offences giuen, &c.
Of these therfore when the Preacher shall fortune to entreat, he shall not without good cause, by vsinge of amplyfications, goe about to declare the greatnesse of the same. In respect wherof. Esay Cap. 1. 3 doth very artificially amplyfye certaine sinnes of the Iewes by comparisons and suche lyke places.
Christ in like maner Math. 5, amplifieth diuers and sondry offences, as namely reproche of our neighbour, concupiscence, periury, and proueth them to be much more grieuous then a great number did suppose.
Agayne, some there be that estéeme certayne thinges more highly then they ought to be estéemed, as for example, we may sée some men to attribute so much vnto ceremonies, rights, mens traditions. &c. that they are not affrayd to prefer them before the very commaundements of god. Therfore when it shall be for the behoofe of the hearers to entreat of these thinges, the Preacher shall prudently extenuate al obseruations or traditions, yea and with necessary and probable argumēts (so much as lieth in him) conclude, [Page]that they are by no meanes to be compared with the preceptes of Gods law.
Christe, Mathew, 15. and Mark. 7. doth grieuously reproue the preposterous iudgementes of men in this behalfe.
And Paule in his epistle to the Colossians dothe with wonderfull dexteritye shake vp and bringe into contēpt the vphoulders and maynteyners of traditions.
Sometimes it so falleth out that certaine notable vertues are neglected, or be not estéemed as they are worthy: wherefore throughe amplifications they shall bee aduaunced to the dignitye whiche of right they ought to haue.
In respecte whereof the Apostle to the Rom. 4. doth amplyfye the faithe of Adraham, by the causes and circumstaunces thereof, to the intent, that all men might perceiue, that the faith wherby Abraham so greatly pleased god & was accepted of him, and wherby also men ought to be iustified, was not colde and light: but vehement, notable, and very wonderfull.
Who contrary to hope (sayeth hée) beleeued in hope, that hee should be the father of many nations, accordyng to that whiche was spoken: So shall thy seede bee.
And hee faynted not in the fayth, nor consydered hys owne bodye now dead, whon hee was almost an hundred yeares olde, neither yet the barennesse of Saraes wombe.
Hee staggard not at the promise of God through vnbeleefe: but was stronge in fayth, giuinge glorye to GOD: and beinge full certifyed that what he had promised, he was able also to performe.
And therefore was it reckoned vnto hym for rightuousnesse.
There is extant also a graue amplyfycation of the same Apostle, touchynge the wrath of God to be feared of [Page 37]all those that wyll not acknowledge Christ to be the true Messias:
Take heede my brethrne (sayeth he) least at any tyme there bee in you an euill harte of vnbeleefe, Hebr, 3.4 to departe from the lyuing God: but exhort yee one an other daylye, while it is called to day, least any of you be hardened, through the deceitfulnesse of sinne.
For wee are made pertakers of Christe, if wee keepe sure vnto the ende the beginninge of the substaune, and so foorth as it is in the texte. For the place is longe.
Moreouer,Whence the Preacher may take orders of amplyfiynge. the Preacher may vse all the furniture of amplyfyinge, that the Schole of Orators ministreth vnto hym.
Wherefore, as touchinge that whiche pertayneth vnto woordes, hee may mingle together [...],I. Out of the facultie of Orators. expolition, definition, description, distribution, heapinge vppe of matter, encrea [...]ement:
As touchinge the things themselues, he may transferre [...] to [...], that is to saye, passe from a question definite to a question infinite or common place, hee may examine (so farre foorth as the nature of the argument wyll suffer) the causes, to witte, the matter, forme, effecte, ende:
Moreouer the circumstaunces, as the personne, time, place, maner, instrument, occasion, and so foorth. Then, thinges happening or signes, whereof some be antesedēts, some subsequentes, other some annixed to the busines it selfe: also comparisons, similitudes, contentions, contraries: and whatsoeruer thinges els are in this kynde set forth of the Rhetoritians.
Againe further,II. Out of diuinitie it selfe the Preacher may borrowe many poyntes of amplifying out of Theologye it selfe, whiche hath no small number of peculyar places, apt and correspondent to euery kynde of argumente as well as [Page]any other discipline beside, lyke as we shall a little after declare.
Therefore hee that teacheth the people, doeth ofte times frame his amplyfication, Ab attributis Dei, that is, of the properties of God, as that God searcheth the harte, that hee can not bee deceyued: Of the Commaundement of God: Of the Promises set foorth: Of the Threatninge of punishmentes: Of the Callynge of Manne to the knowledge of the trueth: Of Electinge into the Churche of God: Of Spirituall giftes receyued: Of a Generall sentence in Diuinitie: Of the Predictions of the Prophetes: Of that, that they bee thinges spyrytuall: Of the tyme of the Lawe: Of the Tyme of the Gospell: Of the Signe to the thinge signyfyed: Of a thinge spyrytuall to a thinge Corporall: And agayne of a thynge corporall to a thinge Spyrytuall, &c.
Which to the intent we may in some sort make playne, and euident, it shall not be amisse to adde one or two examples touching the same.
Esaye Capitulo, 15. Examples. prophesyinge beefore that it woulde come to passe,I that all the moste noble Cities of the Moabites shoulde bee destroyed, in an Oration not ouer longe in déede, but yet verye proper and elegante, amplyfieth the perilles and daungers whiche hee foresawe to hange ouer them.
All theyr heades (sayeth hee) were balde, and all their beardes shauen.
In hir Streets are they gyrded aboute with Sackcloth, in al the toppes of hir houses and Streets shal be nothing but mourning and weeping.
Hesbon and Eleale shall crye, that their voyce shall bee hearde vnto Iahaz: and therefore the armed souldiours also of Moab shall bleat out and crye for very sorrowe of their mindes.
And so foorth as it foloweth through out the whole Chapter.
Chrysostom, in his homilie. 19. entituled to the husbandmē, and against swearing, to the ende he might teach how grieuous a sin it is to sweare falsely, and violate an oth, sayeth in the beginning, that not only those ye periure themselues shall be punished, but also their whole houses and families by the iust iudgement of God shal vtterly be subuerted and destroyed. Which he proueth generally by the example of the destruction of the Sodomits, in whiche, for the offences of some, not onely the men, but also the very walles, the houses and buyldings, yea and the very earth it selfe, séemed to sustaine most bitter torments, the very reliques of synders and ashes, with perpetuall barennesse, remaining euen vntill this day.
Afterwarde he addeth further that he will make also a speciall demonstration, how that for the periury, and ye of one man, it may come to passe, not only some one house, but also a large and ample Citie, yea and some whole Prouince and Countrye to be destroyed by the iust vengeaunce of God.
By and by therefore he produceth the historye out of the fourth booke of the Kinges. Cap. 24. and 25. of King Zedechias, or Zidkijahu, who, after that he was made Kinge of Iuda by Nabuchodonosor king of Babilon, kept not touche and couenaunt with him, but striking a league with the king of AEgipt, in the ninth yeare of his raigne he sought meanes to reuolte; for which cause the kingdome of Iuda (notwithstanding the puissaunce therof) was vtterly rooted by and ouerthrowne.
And besides this, he inferreth diuers and sundry reasons to aggrauate the sinne of Zedechias, but amongst ye rest, he taketh one trim and notable specialytie out of the Prophesy of Ezechiel, cap. 17. For when as by chaunce some had sayde, that the country of Iuda was not punished for the violating of an oth, but rather for other offences: Chrysostom reciteth, touching the same matter, the iudgement of Ezechiel, [...] playnly testifieth that the subuercion of [Page]the Iewes happened through the breakings of couenaunt with the king of Babilon. Vppon which occasion he properlye expoundeth and conningly interpreteth the parable of the Prophet of the two Eagles and of the vineyard, wherof the one Eagle betokened the kyng of Babilon, the other, the king of AEgypt, and the vineyarde the kyngdome of Iuda.
After this, he prosecuteth the thinges that partaine to ye history. And whereas it is reported in ye story, that the Citye was besieged almost by the space of thrée yeres, out of that circumstaunce he exaggerateth the euill, admonishinge that, by the continuaunce of time and also by the perilles adioyned therevnto, as on the one side honger and famishmente, on the other, fierce and outragious slaughter, the greuousenes of the sinne mighte be estéemed. But he addeth further in the same place, an other reason deriued of the prouidence and ordinaunce of God, saying: Therfore would God haue the Citie oppressed with so long a séege, that the king relenting, might confesse his sinne, and also through the perswasion and impulsion of the Inhabitauntes, willingly yéelde himselfe to the Babilonians: by which meanes verily it séemed that some kinde of redresse might haue bene procured to so great calamities.
Wherefore so long time togither to persist obstinate in his euill, and not to be touched with repentaunce, when God specially so many wayes inuited hym, was very heynous and horrible to consider.
And euen this also maketh to the augmentation of the [...]ime, that the King in the meane while, woulde not giue eare vnto those that tolde hym the trueth, and counselled him for the best.
Concerning which matter Chrysostom addeth the prophesye and counsell of Ieremy, which is extant Ierem. 38. For he being inspyred with the spyrit of God, counselled and foretolde vnto the King, requiryng his aduice, that yf he [Page 40]woulde willinglye submitte himselfe to the Kinge of Babilon, he shoulde be receaued into fauor, and his kingdome by that meanes should remaine in safety: but in cace he refused so to do, he should be ledd away a captiue & his Citie consumed with fyre. But Ieremy preached to a deafe man. Wherefore in this respect agayne is Zedechias greatly to be accused.
Then consequentlye as it were, per [...] he describeth the spoylyng and prophanation of the Temple, the burning of the Citie, the walles plucked downe, the boot [...]es carryed away, the Princes stayne with the sworde, the people ledde away captiue, eftsoones repenting and in [...]ulking withall that periury and breakinge of promise were the causes of all these calamities.
With these thinges not contented, he procéedeth further and sheweth the paynes which the kyng hymselfe sustayned: declarynge the same to be double or two folde, the one depriuation of his sight, the other captiuitie.
And forthwith he amplyfyeth them booth: the fyrste verily, for as much as before he was made blynde, he was constrayned to sée his children slayne in hys presence: the later, for that from thence forth he should become a Spectacle and an example to the whole world, but chifely vnto those nations, through whose dominions he should afterward be ledd away captiue.
Where againe, be conningly accordeth two prophesyes the one séeming contrary to the other, and proueth them in the ende to be booth true, by the successe that ensued vppon the same.
The one of them was, that Zedechias shoulde not sée Babilon: the other that hee shoulde be ledde away into Babilon:
Whereof that one (saye [...] he) was accomplished when in Iuda it selfe hee had his eyes plucked out: this other lykewyse founde true, when after hee was caryed [Page]away into Babylon with a greate number of other captiues moe.
He addeth yet (fynally) an other amplyfication to the hearers taken out of the comparyson of the time of the Lawe, to the tyme of the Gospell. If those that lyued vnder the law were so grieuousely punished for periurie, what greate plagues doe remayne for those, that now in these dayes, when the light of the Gospell most clearly shyneth, are not ashamed to forsweare themselues? But I cease to make any further annotations vppon that place furnyshed with all kynde of conninge and conueig [...] aunce.
By these thinges it may sufficientlye bee perceyued, that amplyfications are ofte times gathered out of those places, whiche Diuinitye, challengeth as proper to it selfe.
IIIThe same Chrysostom in his homilie, 46. vpon Genesis, with wonderfull prudence and dexteritye amplyfieth (like as did. Origen also before him) the fayth of Abraham, and his obedience deriued of faith, being readye to offer vp his onely sonne Isaac: the discourse wherof whosoeuer will attentiuely reade, he shall hardly (I am sure) refrayne hym selfe from teares.
IIIIAgayne in his homilie. 14. touching the temerarious othe of Saule, 1. Reg. 14 wherein he swore that who so euer dyd taste any bread before the euening should dye the death, it is an easy matter to obserue many mo amplifications deriued out of diuers and sondry places of Diuinitie.
I cannot choose, but that I must néedes adde this also by the way,What maner of arguments ought to bee ministred vnto children for thexercise of their stile. and (as ye would say) minding of some other matter. Some there be that propounde vnto the youth in Scholes arguments, in which thei may exercise their stile, and make a tryall of the towardnes of their wit: but those for the most parte are taken out of fables, or certes things vayne and friuolous, that I say not, somtimes filthy, or otherwise hu [...]fill [...] But how muche better should the [Page 41]Scolemasters doe, if they woulde oftentymes prescribe vnto their Scollers committed to their charge, & to those inespecially that are enformed, to the study of diuine letters, argumentes taken out of the holy Scriptures, and woulde commande them to explicate and in explicating to adorne the same, one while by amplifications, an other while, by other formes of exercises, accordinge to the imitation of Chrysostom or some other excellent diuines.
Of mouinge of affections. Cap. XVI.
THe Preacher shall not employe his least care in mouinge of affections,Thar the maner of mouing of affections ought to bee knovven of the Preacher. forsomuch as all the learned sorte doe confesse, that he stādeth of no one thing more in néede, then he doth of this one onely faculty.
They that teache no otherwyse in the temple, then professors are accustomed in the Scoles, it cannot be that they shoulde be the authors of any greate spirituall fruites, and very fewe or none are séene to bee induced with such Sermons to repentaunce and amendement of lyfe. Wherefore, whosoeuer he be that hath once taken vppon him the office of teaching in the church, must with great industry apply himself vnto this, yt he may at the lengthe féele himselfe able to performe somewhat worthy of commendation in this behalfe.
Wée in the meane tyme will add to some thinges that serue vnto this ende:The order & diuision of the thinges to be spoken touching mouing of affections. I When affections are to be moued. and firste verily wee will declare when and what tyme it is conuenient to moue affections: then next, where or in what parte of the Sermon: lastly in what places or with what practise it may be done.
It is well knowen out of the bookes of the Rhetoritians, that the common affections are accounted to be fower: Gladnesse, Hope, Feare, Griefe. And vnder gladnesse are ordinarily placed, deletation, vaunting or bosting: vnder hope, desire, indigēce, or néede: Vnder feare, slouthfulnesse, shamfastnes, terrour, timorousnes, trembling, preturbatiō:Diuision of affections. [Page]Vnder griefe are, enuy, ire, euill will, hatred, emulatiō, pitie, sorrowe, lamentation, carefulnesse, paynefulnesse, desperation, &c.
Now the Preachers doe not accustomably vse to excite the myndes of their hearers, [...] affecti [...] [...] to be [...] of the [...]er. to euery of the kyndes of affections nowe reherced, but vnto those moste chiefely which euery man at the first sight may knowe distinctly to be most conuenient and, as it were, destinate to diuine affayres, that is to say, to thinges perteyninge to the eternall saluation of mankinde. They induce therfore their hearers most specially to the care of obteyning saluation, to sorrowe or indignation for offences committed, to the lothsomnesse and hatred of sinnes, to the loue of vertue, to the feare of gods iudgement and of punishment, to the hope of mercy to be obteyned with God, to compassion and loue towardes our neighbour, and vnto those affections besides, that are vnto these moste semblable, but scarcely to any other. Wherefore the mener of mouinge of affections assigned vnto Preachers in the Church, is not altogither lyke vnto that, that the Orators vse in their Forum or Consistory.
To the intent therefore thou mayest knowe when and at what tyme it is méete and conuenient that affections be moued of the Preacher,Hovve to knovve vvhen affections are to be moued. before all thinges the partes of the whole Sermon, and the principall places, which are specially to be touched therein, ought effectually to be comprised in the mynde and reduced to a perfect order.
For the tractation of what place soeuer thou shalt iudge to be most profitable and necessary either to the state of the Church, or to the tyme and causes incident, in the illustration thereof chiefely, beyonde the rest, thou shalt employ thy dilligent labour, and also endeuour thy selfe to moue the affections of the hearers.
The effecte of our meaninge, is this: Thou expoundest some entier booke of Scripture, or some parte of a booke: in the wordes that come nexte to hande, are founde (peraduenture) touched diuers and sondry profitable places, [Page 42]wherof some doe conteyne manifold doctrine, othersome redargutions, other institucions, other corrections, or consolations. And in these one there is most apte to styrre vpp the myndes of menne vnto vertue, verye requisite in the lyfe of man, and chiefely in respecte of present considerations: therefore, thou shalte vnderstande that this same place is in suche sorte to bée declared of thée, that thou mayste endeuoure thy selfe to moue the affections, either more vehement or moderate, according as thou shalte sée it expedient.
At what tyme therefore, thou shalte perceyue men to be giuen to drounkennesse and excesse, if there happen any wher in the Sermon a place of sobrietie and temperance, or agaynst superfluitie, in this verily thou shalte longest tary, and through exhortation or reprehension, so styrre vp the affections of the hearers, that they may both couet sobrietie and abandon excesse.
Moreouer, wher many of the common sort are oppressed with pouerty and that there is euery where greate scarcitie of vittayle, and yet in the meane tyme charitie very colde, and vnneath any where to bée founde: if then a conuenient place offer it selfe touchinge liberalitie, thou shalte wyth all thy power goe aboute to explayne it at large, and wyth as greate industry as thou canst, induce the myndes of the hearers to bountifulnesse, and compassion towardes the poore. Furthermore, there happeneth peraduenture a place wherby it is signified that God woulde haue littell children to come vnto him: Héere very fitly shall bee entreated of the loue of parentes towardes their childrne, yea, and with some vehemence also, and prouocation of myndes, shall the parentes bee vrged to sende their childrne to Scole in tyme conuenient, and prouide that they maye rightely bee enstructed in the principles of godlynesse.
To be short, if at any tyme an history or precepte, or sentence be purposed vpō, which produceth a place of constācy [Page]and fortitude in the confession of fayth, this place certes shall worthily so much the more amply bee declared, by howe much, very fewe are to be founde in these dayes, that by reason of publike daungers, but especially for the perturbatiō of ye Church, dare constātely abide by ye truth.
And verily in this selfe same argument, shall all the cunning in mouing of affections be seasonably set abroch,II Where, or in vvhat parte of the Sermon affections are to be moued. and men prouoked with great sharpnesse of wordes and sentences, to constancy and fortitude in the confession of the truth. Somtymes also beside the tractation of common places, or explication of the scripture, there is mingled, either in the beginninge of the Sermon, or in the ende, or else (by digression) in the middest, some exhortation or obiurgation, in which the oration assurgeth euen to the styrringe vp and concitation of affections.
Examples thou mayst finde not rare in Chrysostom and other ecclesiasticall writers.
By these things it is euidently to be perceyued, in what parte of the Sermon affections ought to be moued. Not in confirmation onely, but also in the Exordium, and conclusion: Not onely where the confirmation drawethe to an ende, but also wheresoeuer else the consideration of those thinges that are touched will séeme to require, shall it bée conuenient to styrre vp the motions of the minde. To the Preacher oughte a greater liberty to bee gyuen by all meanes then to the Orator, lyke as also the Preacher may doe many other thinges with comlynesse, that are not in the meane time to bee attempted of the Rhetoritian. For the Preacher chargeth, commaundeth, sharply rebuketh, threateneth, pronounceth, as one in place of authoritie, and as a Iudge, the sentence of excommunication: But the Rhetoritian supposeth none of these thinges to bée lawfull vnto him, but rather he is compelled nowe and then fowly to flatter and fawne vppon the Iudges, somtymes also to prostrat himselfe as an humble supplyaunt, before the tribunall seate, [Page 43]and what not & Chrysostom in his Homilie. 26. entituled, That wee ought to bée vert [...]sely occupied in the leaste thinges, and that wee ought not to sweare, forthwyth in the very entry of his Sermon, repeateth many things grauely and with a certayne Episcopall dignitie, wherby he induceth the hearers to feare the iudgement of God, and also the seueritie of ecclesiasticall discipline. Howbeit, in whatsoeuer exhortations, reprehensions or obiurgations it be, that place ought chiefely and frequently to bée giuen to the mouinge of affections of myndes, it is much better knowen, then that it is needefull here to bée admonished, the dayely custome of teachers in the Churche not obscurely, prouinge and confirminge the same.
Moreouer,III With what skill & cunning the affection are to be moued. I. Meane. with what furniture of arguments or with what kinde of arte the Preacher may conueniently moue and styrre vp the myndes of the hearers, wee will eftesoones declare. Before all thinges it is very necessary that hée which speaketh, doe conceyue such lyke affectiōs in his mynde, and rayse them vpp in himselfe, yea, and (after a sorte) shews them forth to be séene vnto others, as hee coueteth to hée translated into the myndes of his auditors. For hée that both in wordes, voyce, countenaunce, and apte gesture, declareth himselfe to lamente and bée sory either for the perill of some, or for the common misery of all men, [...]ée alone séemeth forthwyth to prouoke the residewe to pitie and compassion: Hee that burneth wholly in himselfe, and is altogither inflamed to attempt some notable thinge, hée by his oration and (as it were) by his owne example may incense others to enterprise the lyke: Hée that doth vtterly abandon vices himselfe, and expresseth the same accordingly by the testimony of his mynde, hée vndoubtedly at the length shall trayne others to the hatred and detestation of the same.Hovv we may stir vp affections in our selues. A man may stirre vp affections in himselfe diuers wayes.
First, by the dilligent consideration of the things ye are before his eyes as namely whē a man very exactly discusseth [Page]and ensercheth in his mynde, all and euery point annexed to the matter it selfe. Which thinge neuerthelesse cannot bée done but of him, that knoweth perfectly the nature and kynde of the businesse in hande.
Secondely, by a vehement imagination or fantasy, when a man with most attētiue cogitatiō apprehendeth, and depaynteth to himselfe the formes and simylitudes of the thinges whereof hée entreateth, which afterwarde he so fixeth & setleth in his minde, as if his owne priuate cause were in handling, and as though hee shoulde perpetually muse vppon that thinge alone.
Thirdly, these thinges are furthered, yea, and increased also, if a man shall attentiuely reade and peruse some one place (especially) in the sacred Scriptures, wherein the affections are iudged to be most cunningely and artificially moued: in which it shall bée conuenient so longe time to staye, as the mynde may fully conceyue those thinges that agrée with the purpose. After which sorte certaine Emperours bée reported (& amonge these also Alexander of Macedony) as ofte as they entended to ioyne battaile with their enimies, to haue enflamed themselues by the readinge of certayne verses, wherein some horrible conflicte cōmitted, was of some Poete described & set forth. Fourthly, in cace thou desirest earnestely to be moued and affected thy self, it is requisit that thou laboure to obteine that of God, (who turneth and enforceth the hartes of men at his pleasure) and saye wyth the Plalmist:Psal. 119. Inclyne my hart O God vnto thy testimonies.
And herevppon is nowe opened vnto vs also the seconde meane wherby a man may mou ye mindes of his hearers.II. Meane. For it behoueth him in the beginninge of his Sermon to pray vnto God with feruent prayer, yt it woulde please him by his holy spirit so to frame and direct the hartes of all men, that they may both easely perceyue those things that are spoken of the truth, and also by all meanes embrace and accomplyshe the same.
Full well sayde Augustine, that all the preachinge of [Page 44]the veritie profiteth a man nothinge at all,De ciuita. de [...]. Lib. 15. Cap. 6 III. vnlesse God by his interior grace, gouerne and worke in the harte.
Thirdely, it cannot bée dissembled, but that the moderate pronunciation of a lyuely voyce togither with a decent and comely gesture of the speaker, doth adde greate force and importaunce to the mouinge of affections.
Which thinge to bee true the very Gentiles also themselues doe testifie.
Demosthenes, beinge oftentymes demaunded what the chiefe and principall poynt was in the wholle kynde of well speakinge, woulde alwayes make aunswere that it was gesture and ponunciation.
Agayne Aeschines his aduersary affirmed; that the oration of Demosthenes which hée had with great grace rehearsed, woulde deserue incomparable admiration wyth the hearers, in cace it myght fortune them to heare Demosthenes himselfe but pronouncing his owne woordes. So far forth is one and the self same. Oration (by diuers men, pronounced) perceyued to bée one while of more, an other while of lesse power and strength.
Fourthly,IIII most effectually of all doe they moue ye mindes of men, to whom is giuen of God that vertue or power of spirit in Teaching, which wee sayd, in the second Chapiter of this present Booke, to be most requisite and necessary to euery Preacher. For all men must confesse that the power of mouinge affections, doth not in such wyse consist in exquisite termes, exacte of spéech and apte pronounciatiō, but that a much greater dignitie, brightnesse, yea, and maiesty doeth rest in thys maner of speakinge, wherin we sée some men to excel and shyne before others. For we know by experience that some commonly speake atogither without arte, and very simply and plainely, and yet in the meane tyme doe drawe their hearers whithersoeuer they lyst. &c.
And herevppon it commeth to passe, that in Thappostles speakinge so simpely and playnely, (I had almoste sayde also rudely and disordredly) is so ofte tymes commended [Page]their wonderful power in speaking and teaching, wherby all the most learned and smooth tongued enimies of the Gospell have maruaylously from tyme to tyme bene vanquyshed and compelled to giue place. Neither doth this excellent gifte happen to any other, then vnto those that are seriously occupyed in Gods busines, which thing is the cause why the apostle so studiously setteth the same (ad oppositum) agaynst the faculty of well Speakinge which the Rhetoritians doe challenge to themselues as their owne proper right.
My preachinge (sayth hée) was not in the flatteringe phrases of mannes wysdome, 1. Corinth. 2. but in the demonstration of the spirite and of power. Agayne: wee haue not receyued the spirite of the worlde, but the spirite which is of God, to the intent wee may knowe those thinges that bee giuen vs of Christ, which also wee speake, not in wordes taught by mannes wysdome, but such as wee are learned by the holy Ghoste. V. Fiftly, the matter themselves (many tymes) wherof entreatie is made, be of great weight and force to the stirring vp of the motions of myndes. For ther happen some thinges of such a nature, that the narration thereof (though it be rude and homely) doe moste swiftely and déepely sincke into the hartes of ye hearers,Gen. 43.44.45 and that doe very greatly moue and delight the same.
We may take, for examples sake, the narration of Ioseph acknowledgeing his brethrne, when hee helde the chiefe gouernement of the common wealth of AEgipte: which who (I praye you) except, he be of flynt can réede without wéeping? Grigory Nazianzene in his first oration touching the reconcilement of the Monkes, affirmeth that he neuer read the Threnes of the Prophete Ieremie, without shedding of teares.2. Samuell. 18. Very shorte but yet very vehement and lamentable is the complaynt of Dauid bewailing ye deth of his son Absolō. To these may be adioyned certain Sermōs pronoūced by Christ a litel before his death Sixtly,Ioan. 14.15. to ye same effect are ordeined certaine places artificiall,VI. whereof we may perceiue not a few to be taken [Page 45]out of the rules of the Rhetoritians, but many moe also out of Diuinitie it selfe, and out of the sacred scriptures. What these places be and to the mouing of what affectiōs every one doe serue, it shall not be a loste labour briefely to declare.
Therfore,Places apt to prouoke grief and indignation for offeces cōmitted. if the Preacher at any time be desyrous to bring to passe in his Sermon, that men vtterly desperate and past hope (in a maner) of recouery thould become carefull of atteyning vnto eternall saluation, he may borrowe certayne reasons and arguments out of these places that folow.
1 Of the honestie of the cause. For it were a vere fylthy and vnhonest thinge to persist in that kinde of life, of which all good men would be ashamed.
2 Of the lothsomnesse and greatnesse of sinnes. Either of which is to be learned out of the law of God.
3 Of the knowledge of mans fragilitie.
What is this lyfe but a vapour sodainly vanishing a way? why therefore doe we not spéedely frame our selues to the amendement of lyfe?
4 Of the miseries as wel externall as internall whiche being subiect to the crimes of this lyfe, are adioyned thereunto. A great miserie it is to liue in contempt, & perpetuall vexation of minde.
5 Of the harmes that accompany for the most part the fylthynesse of this lyfe: as losse of good name and estimation, losse and consumption of goods, to be cast downe from the degrée and estate of honor, &c.
Adde also hereunto the euils that shall follow after this lyfe.
6 Of innumerable benefits which shal happen through the purposing of a better lyfe. Where it behoueth vs to remember the promises of God.
7 Of the necessitie of the matter. Except we repent, we are vtterly vndone, and shall doe nothinge els then heape moe sinnes vppon more. And may so many thretninges of God hym selfe sette foorth in the Scriptures [Page]nothing moue vs at all?
8 Of the easynesse of the matter. God planteth in the mindes of all men a certayne studye and desyre of health. The same at all times inuiteth, allureth, draweth vs, and layeth open vnto vs a most easy entraunce unto saluation. What néede many wordes? As well these places, as also many other besides, may be obserued in the Sermons of Christ, the prophets and Apostles, touchinge repentaunce & amendement of lyfe. Peter in his fyrst Sermon that hee made Act. 2. vsing some certayne places of this kynde, doth by and by so moue the hearers, that they foorthwith were pricked in their harts, & very desyrously required to know what they might doe to obtayne saluation.
Moreouer ye Preacher shall vse partly these same, partly also some other places, if at any time hee endeuoureth to moue his hearers vnto sorrow or indignatiō for their offences committed; or vnto hatred & detessation, not of wretched and miserable men (as the Orators are accustomed to doe) but of sinnes and of the deuill continually without ceasing prouoking vs to euill.
For truely Diuinitie teacheth vs ye euen our enemies also are to be holpen with all maner duties of Godlynesse, and Christ willeth vs to praye vnto God the father for the health and saluation of our aduersaryes.
Furthermore wee have obserued amonge the Diuine writers,II. Places apt to procure hatred of any vice. to the stirryng vp of hatred and detestation of any one or moe vices, these places followynge as fyt to be vsed:
1 Of the authorytie and diligence of these men that before vs laboured by all meanes to extirpate and roote out those vices out of the company of the faythfull.
2 Of the greatnesse of the same vices, as namelye that they are not common, that they be straunge, seldom heard off, &c.
3 Of the qualitie of the persons yt be infected with those nices.
4 Of the very shape, matter, & other circumstaumces of ye same vices, which declare their filthynesse & indignitie.
5 Of that, yt euen by the secret instinct of nature alone al men ought to abhorre and absteine from them.
6 Likewise sinnes are compared with sinnes, and those that be touched, are shewed to be far more grievous then all the residew.
7 Of the greatnesse of the euils, that be already spronge out of the sinnes present, and yt may afterward redounde to potterytie.Places out of Diuinitie seruing to the same effect. And these places verely may be taken as specifyed of the Orators: but out of Diuinitie are deryued groundes of greater weight and importaunce, as:
8 Of that, that wee ought not to be so fylthye and vile, as that wee shoulde submit our mindes and bodyes to our enemy the Diuell to serue his wicked and diabolicall suggestions.
9 Of that, yt we incurre the crime of disloyaltie, yea and of high treason also, if we reuolte from the tents of our sauiour Christ unto Beliall.
10 of that, yt it is a great ingratitude, and yt more is an extreame cruelty to crucify Christ a fresh through our sinnes, and to dispise his blood wherwith he hath once wasshed and sanctified vs.
11 Of that, yt by defylynge our selues wt sin, we grieue the holy ghost, and doe slaunder the holy angells our kéepers, yea and the vniuersall church of God.
12 Of ye, that by the grace of God assisting vs, we may be able to refist the temptor and traitor sathan, tame our flesh, abandon evill thoughts, &c.
13 Of that, yt if we harken vnto the Deuill, all the fault shall be imputed to vs, and vnto our iniquitie, neyther shal it bee lawfull to pretende any excuse at all, but euen wee our selues shall bes punished for those enormities, whiche by the prouocation of the deuill we commit.
14 Of the paines yt are threatned vnto sinners, and the same not onely temporall, but, also eternall, to ye auoyding and eschewing wherof, there is no way for vs to be founde [Page]except we repenting implore the ayde of Christe.
Somtimes occasion is offered vnto the preacher,To the stirring vp of loue. to sti [...] vp his audients vnto loue, that is to saye, vnto charytie or beneuolence. Which truly then chiefely commeth to passe, when as entrety is made of some notable vertue, or when the excellent déede of some Patryarke, Prophet, Apostle, or of any other man of worthy memorye, is celebrated and solempnised.
For héere it is conuenient to prouoke the mindes of men, and (so farforth as may be) to enflame them to loue and imbrace so excellent and rare a vertue, & to the feruent study of imitating so notable a déede.
To the furtheraunce therefore of this matter much auaylable will be the reasons taken out of the places of thinges to be desyred and thinges to be eschewed, to witte:
- 1 Of the honestye. Of the thinge.
- 2 Of the godlynesse. Of the thinge.
- 3 Of the religiousnesse. Of the thinge.
- 4 Of the gloryousnesse. Of the thinge.
- 5 Of the easynesse. Of the thinge.
- 6 Of the necessitie. Of the thinge.
All which thinges may briefely be confirmed and illustrated by reasons, sentences, examples, similitudes, deryued out of the treasurie of the sacred scriptures, Item:
- 7 Of the causes of thinges.
- 8 Of the circumstaunces.
- 9 Of the signes, or accidents, as well
- 10 Antecedent, and
- 11 Adioyned to the matter it selfe, as also
- 12 Conssquent, &c.
Which kinde of places verily and those deduced out of Diuinite; we sée the holy Prophets to vse, as oft as thei exhort vnto rightuousnesse, vnto modestie, vnto humilitie, vnto the confession of the knowne trueth, vnto the diligence obseruation of the true worshippinge of God. Neyther dothe any thinge what soeuer appertinent to this kynde of busynesse, lesse notably appeare in those Sermons of [Page 47] Chrysostom, in which he endeuoureth to traine men vnto pacience, sobryetie, hospitalytie, liberalitie towardes the poore, and other such lyke vertues.
Now to cause yt feare of gods iudgemēt to be imprinted in the mindes of the hearers, will be a helpe and furtheraunce proofes drawen forth.
1 Of the the greatnesse of our sinnes, which it behoueth to be amplyfyed out of the law, by and through all the circumstaunces thereof.
2 Of our owne vnworthynes, and proper offence.
3 Of our owne imbecilitie and weakenesse.
We that are voyde and destitute of all kinde of vertues, what shall we obiect against the iudement of God?
4 Of that, that it is necessary the threatninges of God thould be accomplished without any exception.
5 Of the grieuousnes of the paynes that are euidentley mentioned and set forth in the threatnings of God.
6 Of that, that God executeth those things indifferentlye, whereby both his iustice becommeth famous, and his mercy also apparaunt.
7 Of the examples of those men, whō we know to haue bene sharply punished of God for their sinnes.
8 Of that, that God, if he punisheth not by and by, and if not in this lyfe: yet after a shorte time, or at least after this lyfe, he repayeth due penalties accordynge to the desertes.
9 Of that, that no euasion of mans wisdom or industrye will serue to escape and winde out of Gods iudgement.
It is no difficult matter to accorde also some other places, vnto these arguments, touched before in the premisses. The controlling Sermons of the Prophets and Apostles,Obiurgatory Sermons. or of Chrysostome and other holy fathers doe throughlye abounde in this kinde.Places to procure hope of mercy.
Further to the procurement of hope and desyre of mercy doe conduce a number of places accustomed to be vsed in consolations, I but especially these:
2 Of the confession of sinnes before God.
3 Of our humilytie or mortification.
4 Of the continuall imploration of Gods ayde. God despiseth not the prayers of them that humble themselues, and dispaire of their owne strength.
5 Of the power of the spirit assistinge vs in our prayers.
6 Of the promises of God.
7 Of the naturall goodnesse of God that is the promiser, whereby he will both be prayed vnto, and also graciousely graunt our peticions.
8 Of that, that God delighteth to stande by his woorde and promise, and will deceiue no man.
9 Of the intercession of Christ our mediatour.
10 Of the effect of the death, and all the merits of Christ.
11 Of that, that our father knoweth our necessities, yea euen before the aske.
12 Of our election, vocation, iustification.
13 Of that, that God neuer vtterly forsaketh those that be his, but with fatherly compassion helpeth them before they fall into any extreame daunger.
To the furtheraunce also hereof, let the Sermons consolatory or comfortatiue be read disposed to the fortifiynge and erecting of mindes in the conflicts of temptations, and (no doubt) a much more plentifull matter will offer it selfe in them, then can of vs in few words be comprised.
Lastly if thou intendest to prouoke the mindes of men vnto pitie and compassion,Places to moue men to cōpassīon. which then truely is expedyent to be done, when the people is to be admonished and required, to be helpfull to the poore and needye, to succour them that are afflicted with sicknesse, shypwracke, casualtie of fyer, rage of waters, warre, or such lyke calamitie, to labour with all dilygence to reduce those that erre, or those that are almost fallen into desperation, into the right way agayne, or to pray vnto God for their health and safety, thou shalt conueniently gather some reasons of these places followynge.
1 Of the age: as, if it be a childe, or an olde man that is afflicted.
2 Of the sexe.
3 Of the condition or impotencye of the partye: as, if it be a poore man, if it be a widow, orphan, &c.
4 Of the innocency of lyfe. Of hym that hath hurt no man, nor shamefully and prodigally cōsumed his substance, we sooner take pitie and compassion.
5 Of the former estate: happy, prosperous, &c.
6 Of the kinde of the calamitie.
7 Of the greatnesse therof.
8 Of the comparison of the present euill with other discommodities.
9 Of the place, time, instrument, maner, and other circumstaunces.
10 Of the power and crueltie of those that inferred the iniury.
11 Of the prouidence of God disposing all thinges wisely and to the best, which also would have present examples of calamities to be extant for our sakes, to the ende a tryall might be had how we ought to behaue our selues in the afflictions of other men, and that wee mighte haue occasion to exercise the duties of Charytie towardes the oppressed
12 Of the dignitie of hym that is distressed, as namely that he is our brother, pertaker of the same spirituall regen [...]ration with vs, and redéemed with the self same blood of Christ.
13 Also of that, that our brother which is oppressed doth not suffer onely for his owne offences, but rather for the example of others: as Christ interpreteth the casualtye of those men that were slayne by the fall of the Tower in Siloe.
14 Of the feare of the lyke euills hanginge ouer our heades. For the punishments which we sée inflicted vnto others, we ought to knowe that the same also are prepared for vs at all times by the good will and iuste iudgmente of God.
15 Lykewise of the precepts of God, wherby we are commaunded to be mercyfull vnto other.
16 Of the promises that are set forth vnto those that exercise the déedes of mercy.
17 Of the threatninges both of temporall and eternall paynes, which doe hang ouer as well the body as the soule of those that are not touched with compassion towardes others.
18 Of the auoydyinge and contemninge of the sleightes of our spirituall enemies the fleshe, the worlde, the deuill, that call vs away from well doyng, and continually séeke to drawe vs into daunger, misery, and thraldom. But bée it sufficient to haue rehearced these places in order, which doe minister occasion wherby also other fitte and conuenient places may bée excogitate.
Moreouer somtime are published the most ample benefites purchassed by Christe:Hovv he benifits of christ are to be published and declared. very well therefore shall the Preacher with all force of wordes, and couragiousnes of minde extimulate his hearers, to wheigh exactely ye greatenes of Christes benefites,I to the intente, that by their amē dement of life,II and by their good and godly conuersation hereafter they may endeuoure to showe themselues thankfull for the same. In this behalfe therefore hée shall not without good cause bestowe greate laboure and diligence.
But as we saide before,Places of mouing of affections vvhere, and in vvhat order they are most fitly to be taken. lyke as these thinges are properly pertaininge to Diuinitie, euen so the places applied to the mouinge of affections, can not more conuenintly bée collected out of any other faculty (those onely excepted which wee sée to bee contained amonge the rules of the Rhetoricians) then out of Diuinitie it selfe. Howebeit to stande longer vpon these pointes, and to occupy the time in repeating and discoursing of these and such like places, would be but a superfluous labour.
We séeme to haue perfourmed that which to our duty appertayneth, in as much as we haue (after a sorte) shewed away, wherein they that beginne at any time to trace, shall [Page 49]easely enure themselues to drawe out of the fountaynes of Diuinitie places apte for euery kynde of argumente. For Diuinitie is very ritch, and ministreth most plentifully and liberally to euery one that seeketh, all kynde of furniture requisite to the faculty of well speakinge.
But as touchinge figures which serue to the mouing of affectiōs,Figures. it is not neéedfull yt wée should ad any thing further then ye Orators haue done. For such as they haue taught to bée profitable for this purpose, all those shall ye Preacher at his liberty appropriate to his owne oration.
Wherefore repetition, heapinge of matter, increasemēt, A heape of figures. contention, exclamation, interrogation, subiection, apostrophe, communication, dubitation, permission, silence, hyperbole, effiction, imagination, hypotyposis, and other figures of the same kynde doe take place béeinge wyth iudgement applyed.
Albet oftetymes also the Preacher settinge a side all arte and cunninge and vtterly excluding all furniture and preparation doth vehemently moue and enclyne: When namely the oracles of God, the testimonies of the Prophetes, the preceptes, promyses, comminations of God himselfe, the interpretations of the holy Prophetes, by reason of their certeynty, dignitie, and grauitie, are perceyued to bée of so great weight and importance, especially if a certayne comely and graue maner of elocution bée adioyned therevnto, that they may eftesoones drawe yea, and compell also euen those men that are stiffe and rude, vnto mercy, indignation, hatred, feare, hope, loue, study and disire of imitation.
For it behoueth that to be true which the Lorde hymselfe sayth by the Prophet Ieremy: namely that his word is as it were a fyre, Ieremie. 23. and lyke vnto a hammer that breaketh in sunder the harde stone.
Also that which the author of the Epistle to the Hebrues affirmeth:Heb. 4. The worde of GOD is very quicke and mighty in operation, and sharper then any two edged sworde, and entreth through, euen to the deuiding [Page]a sonder of the soule and the spirite, and of the ioyntes and the marye, and is a discerner of the thoughtes, and of the intentes of the harte.
In which behalfe truely, that the Preacher is in better cace then the Orator, all men must néedes confesse.
Furthermore, where the Orators bée of opinion that it is not good to sticke longe,Not good to cary longe in vehement affections. especially in the affections that are ouer vehemente, in that pointe wée also assente vnto them: séeinge the thinges that are ouer vehement can in no wise bée of any longe contynuaūce. But as for the gentiller sorte of affections,Nullum violē cum perpetuū, Phisicum dogma. to disperse them through euery parte of the Sermon, it is very séemely and profytable for the Oration ye alwayes créepeth lowe by the ground and neuer at any time mounteth vp a lofte or waxeth hote,Myld affectiōs euery vvher to be meinte.it is very lyke that such a one will bringe tediousnes & bée disliked of the hearers.
Such as bée luke warme in the actions of pietie,Apoc. 1. the Lorde hateth, & promiseth ye he will spewe thē out of his mouth: what shall wée then iudge of their Sermons, that make others luke warme also?
Wherefore I might worthilie add herevnto examples wherein affections are moued,Examples. out of the Prophetes and Apostles, and likewise out of the holy fathers, I myght also explane some thinges perticulerly by themselues, makinge a perfect demonstration of the whole arte: but I feare lest my discourse thould excéed hir prescribed compasse. Howbeit some points I wil shew briefely by ye way. To the care of obteininge saluation Esay soliciteth Cap. 23. Ezechiell Cap. 6.16 18. Also Peter in he 2. &. 3. of the Actes: where hee fyrst of all proueth that they ought to haue acknowledged Christ to be very God, and forthwith imbraydeth thē with their insatiable crueltie, which they practised towardes the same Christ. Loue or beneuolence the Apostle Paule vehemently exciteth. Actes 20. and 1. Thess. 2. Of which Sermons mention is made aboue, where wée entreated of the spirite or power in teachinge. The feare of gods iudgemēt. Esay, stricketh into ye myndes [Page 50]of his hearers Cap. 1. likewyse where hee describeth the miserable desolation of the prouince of Iuda, saying: Euery heade is pearced with pensiuenesse, &c. Also, where hée desirous to exaggerate their sinnes as the causes of the desolation, calleth the princes of the Iewes, the princes of Sodome, and the people the people of Emor, &c. Of the same kynde of Sermons there bée certayne partes, Cap. 3.10.13. Also Heb. 3. and. 4. To the hope of mercy Esay induceth, and the rest of the prophetes: in which places after sharp controlmentes, they descende to cōsolations, & doo prophesy and promise remission of sinnes to be obteyned through Christ. Notable is that Sermon touching ye deliueraunce of the Church by Christ, and that through the frée mercy of God. Cap. 52.53. In like maner of the effectes of iustifycation to be receiued after this lyfe, Rom 8. For we suffer togither with him (sayth he) that we may togither with him also be glorified, and so forth to the ende of the Chapiter.
Among the Sermons of Chrysostome thou shalt fynde very fewe or none,The Sermons of Crisostom, what. wherein he handeleth any one commō place, and either prouoketh vnto vertue, or disswadeth & deterreth from vice, or else entreateth of some businesse offced by occasion of time, but that in them he vehemently moueth affectiōs: and that truly one while, by ye weight and dignitie of the thinges themselues, an other while, by his singuler eloquence, & grace in speaking, wherein he surmounteth a greate number of his order and callinge. Reade inespecially the 20. homily of his fifte Tome, touching the returne of Bishop Flauianus, who was sent forth to pacifie the Emperour: where he introduceth an ancient & reuerēd Bishop, with incredible endeuoure & swéetnes of spéech, turning ye mind of the wrathfull prince vnto mercy & compassion, Reade also in ye same Tome, the Sermon which he made, when cōsultation was had touching his banishment: a Sermon in déede very briefe, but to ye stirring vp of loue & affectiō, both in mater & wordes excellently well furnished and appoynted.
Finally let ye Sermons be read entituled, against ye cursed. [Page]and detestable custome of swearing and periury, agaynst ire, agaynst enuy, backbitinge, detraction, ryotte, couetousnesse, and other of the same kynde.
And hitherto as touchinge those thinges, which are common to all kyndes of Sermons,Conclusion of the first booke. and maye bée taken as generall Rules and preceptes of the whole faculty of Preachinge: It remayneth that wée compendiously declare, what poyntes are proper to euery kynde, that is to saye, howe and by what meanes it maye bée discerned vnto what kynde euery Sermon is to bée referred,Transition to the latter booke, with a briefe declaration of the whole tractation. then, what speciall places of argumentes ought to be in a readinesse to the apte preparation of Confirmations, agayne, what Cantions are to bée obserued in euery of the kyndes for the auoyding of inconueniences, and whatsoeuer els is semblable herevnto.
¶ Of framing of Diuine Sermons or popular interpretation of the Scriptures, the Seconde Booke.
¶ How and by what meanes a man maye perceyue vnto what kynde of Sermon, euery sacred Sermon ought to bee referred. Cap. I.
LIke as those men that intende to make any sumptuous buyldinge, or to pitche their Tentes, before all thinges are very circumspect, where they may haue a fitte and conueniēt place for their purpose, and of this one thing alone are carefull aboue measure, as beinge certaynly perswaded, if they here chaunce to erre and goe amisse, that it will bee vnprofitable whatsoeuer they shall afterwarde take in hande: Euen so it standeth hym greatly vppon that hath determyned to Preach in thassemblye of Christian people, eftesones [Page 51]to obserue vnto what kynd of Sermon, the matter which he will chose to entreate off, ought to be referred: for vnlesse he be assured at the beginning touching the kynde of his Sermon, he shal neuer atteyne to an apt and perfect order of inuention and disposition of his argumēts, but of necessitye they will appere confused, inconuenient, vnordered, and (as it is sayd in ye prouerbe) Loose shreddes, and sand without morter, whatsoeur shalbe heaped togither. Neither truely can any man fruitfully speake of any matter vnto others, neyther shall the hearers perceyue what his meaning is, except he first of all prefixe to himselfe a certain scope, acording to the which al his reasons may be directed. That the cace standeth thus (least we should staye any longer herein) experience it selfe doth teach. Therfore, he that deuiseth to entreate of religion to the people, let this be his firste care, euen to finde out the kinde of his sermon following. That is brought to passe in this wise.
If thou takest in hande any parte of the sacred Scripture to expounde, it is verilye thy dutye, to bestowe somtime in readinge and perusing it ouer oftner then once or twise, attentiuely weighing and considering euerye part and parsell thereof, with all the causes and circumstances of the same. Then thou shalt dilligently recount and gather with thy selfe, what the authors meaninge is in the whole, and so far forth as may be, thou shalte in a briefe, sentēce comprise the summe and effect therof. This sentence shalbe the state of the whole Sermon. Againe, when thou hast once expressed the state, it is an easye matter to be seene, whither in it bee commended any true doctine, or any false doctrine confuted, whither menne bée excited to the doinge of good actions, or reproued for their euill déedes, to bée shorte, whither there bée any thinge therein prepared for consolation.
Therefore, when thou percey [...]est true doctryne to bee established, thou shalte pronounce the Sermon to bee of [Page]the kinde Didascalick: when any false doctrine is refelled, thou shalt affirme it to perteyne to the kinde Redargutiue. But if men be induced to those thinges that doo set forth sanctimony of life, and integritie of manners, the Sermō shall then be of the kinde Instructiue: If the corrupt state of lyfe be founde faulte with and condemned, it shabe reduced to the kinde Correctiue. Againe if in the state it self, there happen to be founde matter of consolation, the Sermon may be auouched to be instituted in the kinde comfortatiue or Consolatory.
Howbeit, to collect the state of an intire booke of scripture,The state of an entier booke, harde to be founde. it is a thinge very difficulte, séeinge fewe or none are to be founde, whereof the summe may be reduced in one sentence
The state of the booke which is entituled Ecclesiastes, is: that the souereigne felicitie is the coniunction with God, and the perpetuall fruition of the dietie. The state of the Songes of Salomon, Sainct Paule hath expressed, as it appereth Ephes. 5. where he sayth: that Christ hath loued his Church, and that he hath giuen himselfe for it to the intent hée might sanctifie the same.
The state of the euangelicall history by him written Ihon himselfe declareth in his owne sense Cap. 20. namely that Iesus is Christ the sonne of God, by whome the beléeuers obteyne euerlasting lyfe.
Now euery man may easely iudge that these thrée states of entier bookes are to bée referred to the kynde didascalick, as those that conteyne the chiefe principles of Christian religion.
But when a parte of any one booke is explayned, it is of no greate difficulty,The state of a parte of a booke. to fynde out the state. For one while, by consideringe the order of the argumentes consequently followinge one an other, and tendinge to one & the same scope, it is soone, and easely inough to bée picked out: other whiles agayne, the diuine writers themselues doe in apte and perspicuous woordes set forth the same. Steuen, Act. 7. hath a Sermon very sharpe and vehemēt, [Page 52]the state whereof is: That true relygion doth not consist in the Temple or ceremonies, but in fayth to God warde, and his sonne Iesus Christ.
For to this scope doe concurre as well those things that were spoken of the accusers of Sainct Steuen, as also the actes which hee calleth to memory, in all that time, wherin there was no Temple amonge the Iewes consecrate vnto GOD, lykewyse the prophesies of Moyses touching the cumminge of Christ, also the woordes added by him, lastly concerninge the same matter.
It appeareth therefore euidently that the holy Sermon of Steuen is of the kynde redargutiue, inasmuch as ye false perswasion of the sanctitie of Hierusalem and the temple, is subuerted theirein.
Where Paule the Apostle exhorteth the Bishops or elders,Act. 10. to prouide for themselues and the flocke, lest any hurte or detriment shoulde be ministred on the sodeyne by false Teachers, the discourse of his Oration doth not obscurely demonstrate, that his wholle Sermon is of the kynde instructiue. In that parte of the Epistle to the Romaynes whih consisteth in the 9.10. and 11. Chapiters, howe it is affirmed of the Apostle, that the Iewes ought, by the iustice of GOD to bee reiected, and the Gintiles to bee called by gods mercy to the knowledge of ye truth, the argumentes in due order placed doo more apparantly signifie, then that it may be dissembled. Therefore we conclude ye all that tractation also is of the kynde didascalick.
Moreouer those men that render the state of their Oration themselues,The state of the Oration vvhere it is to be rendred, Rom. 1. doe it sometymes in the beginninge, sometymes in the later ende.
Examples of the state rendred in the entry of ye disputation are these: The Gospell is the power of God to saluation to euery one that beleeueth. The rightuousnesse of God by it is reuealed from fayth to fayth.
The same state or generall proposition is repeated more apparauntly cap. 3. we suppose (sayth he) that man is iustified by fayth with out the workes of the lawe. [Page]Therefore is that state of the kynde didascalick. Moyses, Deuteronomy. 11. admonisheth all the Israelites in the beginninge, to obeye the commaundementes of God wyth their whole harte which likewyse he inculketh in ye ende: wherefore all that Sermon is of the kinde Institutiue, or instructiue. Esay. Cap. 40. beginneth in this sorte: Comforte, O yee prophetes, O comforte my people, and in the wordes followinge each one maketh to consolatiō. By meanes whereof it appeareth sufficiently that his Sermon there is instituted in the kynde consolatory.
Agayne, Peter. Act. 10. beinge in the house of Cornelius, addeth to the state of his Sermon in the very ende, saying: Whosoeuer beleeueth in the name of Iesu, shal receyue (through him) remission of his sinnes.
In lyke maner S. Paule in the later ende of his Sermō:Act. 13. By hym (sayth hee) is declared vnto you forgiuenes of sins, from the which yee coulde not bee iustified by the lawe of Moyses. It is requisite, therefore, that we reduce these two Sermons to the kynde didascalik.
Againe the same S. Paule reasoninge of them that were fallen a sléepe in Christ, in ye beginning of the same place, sayth, Be not sorowfull: and in the ende he addeth, Comforte your selues one an other with these wordes. [...]1. Thess. 4. Who therefore perceyueth not that parte to be conteined in the kinde Consolatory? And certes if any man be determyned to expounde in his Sermon some certaine place or sentēce out of the scriptures, he, after his owner arbitrement; choseth out such a one as he supposeth, to bee most méete and conuenient for his purpose, for which cause it is very necessary, that ye state of his Sermon be knowē vnto him, before he taketh ye same place in hande. The like iudgement is worthily to be taken of those men yt are prepared to speake, of busines offred by occasion, or of a Theame either simple or compound. For in asmuch as it behoueth thē to prefixe to themselues a certaine state or generall proposition, truely it can not bee chosen but that they muste be verye well instructed as touchynge the kynde of [Page 53]Sermon, vnto which their dicourse followinge, doth apperteyne. But these thinges, touching the maner of findynge out the kynde, whervnto all sacred sermons are ref [...]rred [...] we suppose to be sufficient.
¶ That there ought in euery kinde of Sermon, certayne thinges to be obserued as proper to the same kinde: and fyrste, how that may bee accomplished in the kinde didascalick or doctrinall. cap. II.
IN our former Booke entreating of all and singuler the partes of diuine sermons, we haue shewed certayne briefe and ordynary formes of exhordiums, propositions, diuisions, and conclusions: But when we were come to confirmation, wee admonisshed that there was no small diuersitie to be séene in this, and no little study and dilygence required to the apt & conuenient pertractation therof.
That thing how true it is, it is time that I declare,Confirmatiōs Places of Inuention, and Ca [...]tions, ought to be diuers accordinge to the varietie of the Kindes. and that by discoursing orderly through all the kindes of Sermons. For truely as ther is great difference of the things, which are handled in euery kinde: so is it verye requisyte and néedefull that diuers and sondry kindes of furniture be prouided. For who séeth not the great variaunce and contraryetie that is betwixte a true opinion and a false opinion?
Agayne what diuersitie there is, in defending the one and impugning the other? Furthermore, great is the difference betwéene vertue and vice, and in stirring vp to the one and disswading from the other. Moreouer, of the perils which cōtinually oppresse vs & on euery side beset vs, wonderfull is the varietie.
Whosoeuer therfore is endued but with a meane iudgement, perceyueth that in all these thinges confyrmations [...]ught diuersly to be framed, & manifold places of inuentiō, [Page]together with sondry and distinct cātions to be sought for. Wherfore this diuersitie of cōfirmatiōs we wil first take in hand to declare in the kinde didascalick: in whiche if we shall bestow somwhat the more dilligence, it shall be lawfull for vs to vse fewer woordes heereafter in the other kindes.
Thrée thinges,Three things to be obserued in confirmation of the kinde didascalick. therefore, are prudently to be consydered of hym that will preache and compose his Sermon in the kinde didascalick, so soone as (hauing ended the exordium) hee shall come to the pithe and effecte of the matter
I First he shall mark, whether it be expedient that a certayne forme of confirmatiō be vsed, or altogether cōmitted.
II Secondlye, it is necessarye that he haue at hande places of inuencion congruent and correspondent to this kynd, by the direction wherof he shall excogitate and vtter those thinges, that may holsomelye be put foorth to the multytude.
III Thirdly, he shal haue in a readinesse certayne cautions, wherewith being furthered, he shall prouide and foresée, lest any thing rashly, vnsauourily, friuolously, lest any thing vaine, superstuous, defectiue, or redundant, doe escape hym in the sacred assembly. Of these thrée poyntes so far forth as they are peculiar to the Didascalick kynde, we will orderly entreat.
It is not without cause,I. He that wil speake vnto the people, vvhen he shal vse confirmation and vvhē not. that we affirme it expedyent vnto hym that will speake to the people, to delibrate whether confirmation ought to be instituted, or no. For often times al the order of confyrming is omitted, and the preacher can in no case vse the fame, though he woulde neuer so feine. For when it standeth him vpon simply to interpret the text of the holy Scriptures as it lyeth, he is compelled to follow ye order in his enarration, and to vsurp such kinde of argumentes and proofes, agayne, to examine those common places, which and what maner, as well the words as the matters placed in the texte doe apparauntly minister. [Page 54]And it were a great offence to passe ouer those reasons and common places vndiscussed, whiche are openly touched in the scriptures read before. Herevnto is added that this same faithfull explanation of the scriptures, is not alwaies conueighed a lyke after one rate, in the company of Christian hearers.
For somtimes, many & diuers cōmon places are noted in the scripture recited, conteyning very godly and profitable matter, but amongst them all onely a few supposed to bee most fruitfull, are with as great industrye as may be, expounded.
Somtime the whole explanation of Scripture, is aptly distributed into two or thrée chapters, or partes, or common places (it maketh no great matter how we tearme them). Yea now and then also thou maist sée the whole diuine redynge, with all the parts thereof, to be directed to a more ample explication of one only common place.
Moreouer some whiles all and euery member of ye scripture is briefely and precisely run ouer, to the intent afterwarde some one common place by it selfe, may more franckly and abundantlye be declared.
Which things whilest they are in this wise accomplished, certes there is no kinde of thinge héere that may séeme to beare the forme or countenaunce of a iust confirmation.
Agayne on the other side, there is special consideration where lawfull confirmation may seasonably be admitted. For whensoeuer any one place or sentence out of the scriptures is openly explaned, or a man vndertaketh to handle a Theame simple or compound, then worthely is iust confirmation to be adorned, furnished with all kynde of preparation, and withall, are to be heaped together arguments deduced out of those places of Inuention whiche we see to be attributed to the kinde didascalick.
And (that I may speake briefely) if the matter so requyreth that a Booke of Scripture, or any parte thereof be opened to the people, there is no place left vnto confirmatiō: [Page]but if a place or sentence taken out of the scriptures, or a Theame simple or compounde, and peraduēture choyce be made of some common place, or affaires, incydent by occasion of time to bee intreated off, then there is no let but that a iust Confirmation may bee vsed.
Let vs nowe procéede to speake of the places of Inuention.
Whensoeuer it shall bee thought good to handle a diuine Sermon,II What places are to bee vsed. certaine places ought alwayes to be in a retines, by the order and direction whereof thou mayst finde out and (as it were) drawe out of couerte into light as well the thinges that are conuenient to the explycation & illustratinge of thy purpose, as also those thinges that are knowne to bée auayleable to the edification of the hearers. All the places which wée vse in this behalfe,A particion of places. it is requisite that wée deuide into two formes or orders, far otherwise truely then the Logicians or Phylosophers haue bene accustomed.
The fyrst forme compriseth those that admonyshe and showe vnto vs,I Forme. howe and after what sorte wée may gather out of the Scriptures whiche wée haue read the cheife common places touchinge all the doctrine of pietye, of faith, and touchinge the dutyes of charytye and hope.
II. The later forme conteyneth those places of Inuention out of whiche are deryued apte argumentes to discribe and set forth the nature and forte of that thinge, of whiche wée purpose to intreate.
The fyrst forme sheweth playnely Theologicall or diuine places, and such as are vsurped in no other disciplynes: the last comprehendeth places Philosophicall, albeit some also Theologicall.
Of the former order are accounted fyue, that is to say:Places of the former order.
- I Doctrine.
- II Redargution.
- III Institution.
- IIII Correction.
- V Consolation.
Which places, whence we haue taken them,Whence these places are taken, & vvhen vve may rightly vse them. and how it behoueth vs to vse them arighte vnto the ende whiche we talke off, it is easy to be knowne by the woordes of the Apostle. 2. Timoth. 3. and Rom. 15.
All scripture (sayeth he) is giuen by inspiration of God, and is profitable to doctrine, to reproue, to correction, to instruction which is in rightuousnesse, that the man of God may be perfect, instructed vnto all good woorkes. And, what soeuer things haue bene written afore time, were writen for our learning, that we through patience and comforte of the Scriptures, might haue hope.
Lyke as therefore we may briefely learne out of these wordes, how and by what meanes the kinds of diuine sermons ought conueniently to be deuided, euen so the Apostle in the same wordes playnly sheweth how and after what sort we may pick not out of ye scriptures which we shal fortune to reade fruitfull & plentious matter of speaking, whereby faith, hope, loue, and al the duties of sincere godlynesse may amonge true christian hearers be aduaunced and promoted. Which thinge to the intente, all men may the more easely vnderstand, I will not let somewhat more exactly to speake of euery of them in order.
I Doctrine which compriseth an assertion and comprobation of true opinions, admonisheth vs that we should diligently ensearche, whether in the wordes of Scripture which we haue in hande, any thing be either openly affirmed or couertly signifyed that ought to be referred to some article (as they tearme it) of fayth, or to a principle of christian religion.
For it can not be, but that, when we haue some space together stirred vp the powers of our minde in musing and consideringe of things, some such matter will come to remembraunce, if in the meane tyme we beare about fixed in our memory all the articles of faith, or the principall poyntes and common places of christian doctrine.
And it is no straunge matter, in one and the selfe same sentence to fynde things couched and bestowed that doe [Page]belong to many and diuers common places of chirstian religion.
Where if (to be short) we would goe about to confirme the sentence there noted and perceiued with one or two testiemonies of Scripture, it is incredible how trimly the matter woulde goe forwarde, in asmuch as our oration should become not onely more cleere and lightsome, but also more riche and plenteous.
II Redargution ministreth vnto our mindes how that the confutation of false assertions is dilligentlye to bee sought out. For so much is signifyed by the name of Redargution.
He that will goe about to prepare redargution, shall firste seriously consider, whether the very wordes of Scripture simply taken doe apparauntly confute and false opinion or no. Where if it be so in déede, then is redargution plaine of it selfe, neither is it néedefull to procéede any further for the serching out therof.
But if there be extant no open redargution, but rather a doctrine and assertion of some true opinion, it behoueth thée to recoūt studiously wt thy selfe, whether in these daies or in times past any hereticks, or philosophers, or wise men of this world, haue at any time mayntayned the contrary sentence.
Such a sentence false and contrary being founde, it is to be déemed that the same is confuted with those verye wordes of Scripture, with which the true assertion was confirmed. For it is out of al question, yt, a true sentence or opinion being offered, whatsoeuer is inferred repugnaunte thervnto, is to be counted amonge false and erronious opinions.
By meanes wherof it commeth to passe, that euery false sentence is by the same reason impugned and subuerted, by which the true was before defended and mayntayned. As for example: Rom. [...]. it is sayde, that through sy [...]n [...] [...]ame death. [Page 56] In these wordes is contayned a true sentence namelye, touching the effect of sinne. And certes very aptly is added eftsoones a redargution, where a man out of them gathereth and reasoneth, their opinion to be false and vntrue which following that subtil serpent go about to perswade men, that death is in no wise to be feared by reason of sin, and by that meanes, doe blinde the miserable mindes of men, and thruste them headlonge into eternall destruction.
III Institution wherevnto are reduced all places touchyng the good and godly framing of lyfe and maners, it is no very hard matter to fynde.
Oft times the sentence which occurreth in holy scripture, comprehendeth a notable exhortation vnto vertue, or els sheweth how the lyfe & maners of a Christian man ought to be without all sinne and offence.
The sentences, therfore, that are of themselues such, it is méete they be accepted for holsom admonitions.
Examples not a few are to be founde in the later partes of the epistles of Sainct Paule, in whiche the Apostle alwayes for the most part contendeth, that it behoueth those that are once iustifyed by faith to passe all their whole liues in godly conuersation and honesty.
That thing is witnessed in the epistle to the Romanes. Cap. 12.13. &c. 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 apparaunt exhortations, but haply some sentēces are declared, there may neuerthelesse rasely be gathered out of ye same those thinges that conduce to the right institution of life.
That thing is most conueniently brought to passe, when the vse of euery sentence or assertion is brought to light, so farre forth as it is applied to the common course of mans life.
The Apostle Romans. 6. teacheth vs this sentence, saying: [Page] We ought not to abuse the grace of God to the lilbertie of sinne. He addeth a reason on the contrary part: Because we are dead vnto sinne.
The proofe of the same reason followeth of the effect and ende of Baptisme. In Baptisme we renownce and dye vnto sinne, By and by he annexeth an exhortation or institution deriued out of the proper vse of the same assertions.
Euen so we also (saieth he) ought to walke in newnesse of lyfe.
Agayne the Apostle confirminge the ende or effect of Baptisme, by a reason taken of the efficatie of Christes death, saith, that death was vtterly vanquished of Christ, & that it hath no more power ouer hym. Which truely ought to bee taken for a principle.
Then forth with the Apostle herevppon sorteth out an institution meruaylously to the purpose. Let not sinne (saith hée) raigne in your mortall bodye. To the same effecte when one hath explaned the doctrine touchinge the will of man, and the weakenes of our owne strenght, he shall we good right and this, that we are to bée instructed and admonished by that generall sentence, howe wee ought (acknowledging our so great infirmitie) to bee humble and méeke, not to stande high in our owne conceytes, to attribute nothinge vnto our selues, to depende wholly vppon God onely which gouerneth our will and actions, and finally to looke for all good thinges of him alone. In whiche behalfe, wée maye sée some thinges heaped together of the Apostle Rom. 7.
These things (vndoubtedly) bée of great importaunce to the information of life in rightuousnes, as euery man may perceyue.
IIII Correction or Reprehension is contrary to Institution, as that which sharply controlleth ye vices and corruptions of maners. Therfore after the collection of Instytutions, Corrections may without difficulty be excogitate. For he that speaking of the effecte and ende of Babtisme, had added to a notable institution, saying, Those that are baptised [Page 57]ought to walke in newnesse of lyfe: He also in very good season inferreth a grieuous Correction, blaminge those, namely, with a vehement and sharpe Oration, which albeit they delight to be called Christians, yet neuertheles liue a lyfe nothinge aunswerable to their most holy profession, and doe so behaue themselues in all their dealinges, as though they had quight forgotten that they were once baptysed into the name of Christ.
But hée that can wysely discerne, vnto what vertues & godly actions, what vices are directly contrary, he will sone call to minde, howe, after institutions put forth touchinge any maner of cause, hée may adioyne also Corrections congruent both to the persones, tyme and businesse.
V Consolations according to the frequency & greatnesse of thaduersities and discommodities that trouble vs, are dilligently to bée sought for of euery man: But of those inespecially that are somwhat exercised in the bookes of holy Scripture, they maye easely hée drawen forth at all tymes.
And yt not onely bicause in thē aswel sētences, as examples doo euery wher offer themselues yeldinge most plentifull matter of consolations agaynst all calamities and misfortunes, but also for somuch as they may very welbe selected out of the assertions which a lytell before were declared. For why may not, seinge somewhat nowe is already spoken touching the effect of Baytisme by the death of Christ (I gladly sticke in ye same example) why may not (I say) a man auouch: that miserable men are well delte withall, and that greate occasion is offred vnto them to hope for all good thinges at the handes of GOD, when as they beholde God as well by his worde, as by the sacramentes by him instituted to certifie and assure them of the remission of their sinnes by his sonne Iesus Christ? And that there is no cause why they shoulde cast themselues hedlonge into the whirlpoole of desperation so longe as they fixe their mynde vppon the promysses of GOD [Page]and the couenaunte which hee hath made with vs.
Hitherto touchinge the fiue principall Diuine places of [...]ention, wherevppon the mynde ought with all enforcement and dilligence to bee intentiuely sette, so ofte as out of the Scriptures which are openly explaned, we intende to excerpte certayne common places profitable for the Church.
Seing ye Apostle himselfe so euidently affyrmeth, that we ought to gather euery where out of the readinge of the Scriptures, whatsoeuer is auayleable to doctrine, to reproue, to institution, to correction, to consolation: whom may wee rather followe for our author then him? And why shoulde nto wée (I meane so many as are conuersante in the ministery) employ our wholle laboures and studyes vppon this, that wée maye drawe forth of the Scriptures these most holsome and profitable thinges? Certes this inuention of common places is, as ye woulde saye, the grounde worke and foundation, wherevppon the wholle frame of all Diuine Sermons doth consist.
For vnlesse thou shalt in this wyse note the common places accordinge to the diuersitie of the members of Scripture, thou endeuourest in vayne to vtter any thing, whereout any fruite may bée hoped for to redounde to the hearers.
But he that will followe this order and method of inuention after the fine places afore goinge, shall neuer bée destitute of plenteous, godly and profitable matter of speakinge.
Verely I suppose there bée some will say that this deuice is straung and very difficulte. But forasmuch as we haue ye Apostle Paule, the ringeleader of all preachers as ye teacher thereof, who can worthily suspect it, or lightely esteeme of it? Moreouer I dare warraunt to those that shalbe bu [...] meanely furnished with the knowledge of common places perceyuinge to Christian religyon, that it will euen forthwith béecome easye, well lyked off, and [Page 58]fruitefull. There is no man, I am sure, will euer repent him of his paynes taken. That which is attempted to the aduauncement of godlynesse commeth alwayes of necessitie vnto good successe.
And we a litell after will add some examples, which shal open a way vnto all men, and make it very playne and easy, all impedimentes set a parte.
Neither in this didascalik kynde [...]ons,The vse of the places of the first order. but also in the other kyndes of Sermons, those thinges that are spoken touchinge these places, may conueniently bée applyed to all and euery explication of Scripture, lyke as, so ofte as it shall bée requisite, we will agayne admonishe.
Now let vs entreate of the places of inuention apperteyninge to the seconde forme or orded.II Places of the later order
These declare vnto vs, howe and after what sorte wee maye more néerely trye and axamine the nature of euery thinge (of which at the least any thinge in Diuine Sermons may truly bée sayde or disc [...]rs [...]d) and heape togither proofes or argumentes meete to the accomplishement thereof.
For by them we easely learne, what euery thinge is,Principall Questions. howe many partes or formes be thereof, what the causes, what the offectes or duties; what thinges bée of alyaunce, what Contrary therevnto, as those that playnly appere to be destinate to the explication of these questions. He that shall diligently discusse the sayde questions, is supposed to haue am [...]ly and thorowly atteined whatsoeuer is worthy to be knowen as touching that thing. Which thing is the cause why the Logicians and Philosoph [...]s do [...] very highly esteme them, and maruelously commend [...]hē. Théen both the [...] vse [...] them to be agréeable to his treatise takē in ha [...]. [...] We wil therefore reherse them, & doo nothing else then [...]eherse thē: for hint yt is desirous to know more we remit to ye maste [...]s & teachers of Logic [...] But [...] they profit to ye [...] & indagatiō of diuine affayr [...] at large sufficiētly inough declared in our Theologicall Topicks. At séemeth [Page]good héere onely to dispose them in such wyse, as by the same dilligence I maye set forth vnto the eye, to the explication of what questions euery of them may and ought to be applyed.
To the declaration of the question, what the thinge is, are referred:Places of the question, vvhat is the matter.
- I. Definition of the name,
- II. Definition of the thinge,
- III. Generall kinde,
- IIII. Speciall kinde,
- V. Difference,
- VI. Propertie.
To the discussion of the question, Howe many partes or how manyfolde the thinge is, be annexed:Places the questiō, hovve many partes, or hovve manifolde the thinge is. Places of the question, touching the causes of the thinge. Places of the questiō, vvhat be the effects or offices
- VII. Diuision,
- VIII. Wholle,
- IX. Partes.
To the question of causes doe accorde:
- X. Matter,
- XI. Forme,
- XII. Effect,
- XIII. Ende.
He that will explane the question, what be the effectes or offices of the thinge, must haue regarde to the:
- XIIII. Euentes,
- XV. Effectes,
- XVI. Destinata,
- XVII. Adiacentia,
- XVIII. Actes,
- XIX. Subiecte.
For a man to finde out what be of alyaunce or aiffiniti [...] to the thinge, he ought to respect,Places of the questiō, vvhat be of affinitie.
- XX. Coniugata,
- XXI. Contingentia,
- XXII. Signa, or Signes, wherein for the most parte Contingentia doe consist,
- XXIII. Circumstaunces,
- [Page 59]XXIIII. Pronunciata,
- XXV. Similia,
- XXVI. Comparata.
The question, what be the contraries of the thing, Places of the questiō, vvhat be the contraryes. is absolued by searchinge out,
- XXVII. Opposita,
- XXVIII. Disparata.
The sayde places are taught of the Logicians, who (as it is méete and conuenient those artes to serue the turne of more worthy actes) doe minister the same to the professors of other disciplines, but especially of Diuinitie, to be vsed.
Moreouer Theologie is accustomed to produce other places also to the explication of thinges in the kynde didascalik, Other Theologicall places in the kynde didascalik. and in the bookes of the prophetes and Apostles we may perceiue no small number of probations deriued of the places followinge.
1 Of the vsurpation of the voyce of any man in the sacred Scriptures.Rom. 4. Thapostle in that promise made of God vnto Abraham Genes. 17. I haue appointed thee to be the father of many nations, weighinge the worde Nations, he reasoneth in this sorte: Abraham is the father of many nations, Ergo, the Gentiles also séeinge they are the children of Abraham, shall be pertakers of the spirituall benefites purchased by Christ, which were promised to Abraham and to his séede.
2 Of the certaine forme of speaking, or of the phrase of holy Scripture.Rom. 4. Mans iustification or beatification the Apostle interpreteth to bee the remission of sinnes, & the not imputinge thereof, which hee confirmeth by the wordes of the Psalmiste taken out of the 23. Psalme: Blessed are they whose iniquities be remitted, and whose sinnes are couered. Blessed is that man to whome the Lorde will not impute sinne. Math. 2 [...] Christ affirmeth himself to be very God out of the wordes of Dauid Psalm. 109: The Lorde sayde vnto my Lorde, sitte on my right hande. If Dauid calleth him Lorde, howe is he then his sonne?
3 Of the significatiō of the wordes to ye sentence or meaninge of the speaker. It behoueth this most chiefely to be obserued in figuratiue spéeches: albeit euen where no figures bée at all yet some obscuritie may séeme to lurke. Nowe this must bée remoued by searchinge the authors mynde out of the circumstaunces, or out of the thinges either antecedent or consequent.
4 Of wordes goinge afore and comminge after. This also is a helpe in no wyse to be neglected. For where it séemeth good out of some place of Scripture to confirme a doctrin or sentence, it is requisite forthwith to marke as well the wordes antecedent as consequent, and out of them to declare the sentence to bée true which wée proponed.
5 Of a generall sentence in Diuinitie. Such a one is this, Deut. 10. God is no respecter of persons. Therfore Peter. Act. 10 gathereth herevppon that the Gentiles also in cace they feare God, and giue themselues vnto rightuousnesse, may bée accepted with God.
6 Of the thinges atributed to God. God is true, therfore will he performe his promyses,Rom. 3. & proue vs to be liers. God is rightuous, wherefore of him shall the worlde be iudged.
7 Of the signe to the thinge signified. We are baptised,Rom. 6. Tit. 3. 1. Iohn. 1. therefore are we clensed from our sinnes by ye bloode of Christ.
8 Of one tyme to an other, or of the tyme of the lawe to the tyme of the Gospell. Rom. [...]. it is shewed how at all tymes some are elected by the grace of God to saluation, and therefore that we ought not to cast away all hope touching certayne of the Iewes to be saued, and that by this argument out of the [...]. Reg. 19. Knowe yee not (sayth he) what the Scripture sayth of Elias? Howe he crieth vnto God agaynst Israell, sayinge, Lorde they haue killed thy prophetes, and broken downe thyne altars, and I was lefte alone, and they lye in awayte for my lyfe. But what aunswere maketh God vnto him? I haue reserued [Page 60]vnto my selfe seauen thowsande men, that haue not bowed their knees to Baall. Euen so in this tyme also haue some remayned according to the election of grace.
9 Of one tyme to all tymes.Exod. 33. I will haue compassion on whom I haue compassion, and I will haue mercy vpon whome I haue mercy. It is knowen that these wordes were thus spoken of God when he threatened destructiō to the Israelites by reason of their vprore in the absence of Moyses & their worshippinge of the golden calfe. But the Apostle doubteth not to vsurpe those wordes which God then pronounced in his anger for the cause about-sayde, to proue that God at all tymes choseth some, and of his mercy, when it pleaseth him, willingely saueth them.
10 Of the head to the members.Rom. 3. Christ the sonne of God hath receyued an heauenly inheritaunce, the same therefore shall those also receyue that beléeue, which truly by adoption are the sonnes of God.
11 Of the members to the head. Some thinges that bée attributed in the body of the Church to the members, are not vnaptely transferred also to Christ, the heade of the Church. Heb. 4. and 5. The highe Priestes that be chosen of men, forsomuch as they are compassed aboute with infirmitie, are moued also with the feelinge of other mens infirmities. The man Christ therefore beinge made an highe Prieste, and tempted in all thinges, is moued with the feelinge of our infirmities.
But in no wyse may humayne matters bee applyed vnto Christe, in which is to bee séene the corruption of sinne.
12 Of a thinge corporall to a thinge spirituall. The promyses made of GOD to our fathers touching temporall benefites, caused them to laye holde vppon spirituall and euerlasting benefites.
Inasmuch as these carnal things are after a sort shadows & ti [...]es of things spiritual & eternal.Heb. 11. By faith Abrahā departed into the lande of promise as into a strange coūtry whan [Page]as he dwelled in tabernacles with Isaac and Iacob coheires of the same promise. For he loked for a citie hauinge a sure foundation, the buylder and founder whereof is God. Of which place this is the summe: By fayth Abraham wente out of his owne. Couutrey and came to the lande of promise, therefore by fayth likewyse must we come to heauen or to the heauenly Citie.
13 Of a thinge spirituall to a thinge corporall. Esaye, Cap. 59. the Lorde sayth: My house shalbe called the house of prayer amongest all people. That mention is there made of the spirituall house of God, that is to say, of the Church or congregation of the faythfull, whom it behoueth continually to worship God a right and truly to call vpon the name of the Lorde, it is manifest by other things which in that place doe both goe before and also followe after. And certes Christ whilest he throweth the byers and sellers out of the materiall. Temple of Hierusalem, applieth the same wordes to his purpose, and argueth in this sorte: In the Church or spirituall house of God, it is meete that inuocation of the Lordes name be exercised without ceassinge, Ergo therefore in the materiall Temple also it behoueth prayers continually to be made. Séest thou not therefore howe that is deduced to a thinge corporall, which before was simply spoken of a thinge spirituall?
14 Of a thinge earthly to a thinge heauenly. The author of the Apocalypes. Cap. 7. transferreth the words, which Esay the Prophete had vsurped Cap. 49. touchinge the felicitie to followe, when the Gospell shoulde bée divulged into all the prouinces of the worlde, to celebrate the reste and glory which the Sainctes that dye for the confession of the truth, doe obteyne in the lyfe to come in heauen.
The wordes are these: They shall not honger nor thirste any more, neither shall the Sunne rise or fall vppon them, nor any heate: For the Lambe which is in the myddes of the throne (as one that pitiet [...]e them) shall [Page 61]leade them forth to the comfortable springs of water.
The wordes therefore spoken of these thinges that ought to be done in earth, are translated to those that come to pas in heauen.
This forme of reasoninge doth not much differ from that, which a little before we intituled, of a thinge corporall to a spirituall.
15 Of the threatning of God to the effect thereof. Thapostle affirmeth the time to be at hande,Rom. 10 wherein the Iewes ought to be reiected and excluded from the church of God, and the Gentiles to be called and to succéede the Iewes, addinge to a grieuous communication published of God in time past touchinge that matter: I will prouoke you to enuy by a people which is no people, Deut. 32 by foolishe nation will I stirre you vnto wrath.
That which God hath once determined cōcerning ye punishment of wicked men muste of necessitie be accomplished, except peraduenture some condition be either openly or pryuily adioyned to the threatning.
16 Of the promise of God to the effect therof. Abraham staggered not at the promise of God through incredulitie, but being made strong by faith gaue the glory to God, conceiuing a certaine perswasion, that he which had promised, was able also to performe.
So is it read Rom. 4. we may therfore argue in this sorte: God hath promised, ergo, hee will vndoubtedly performe. Héere also must héede be taken whether any maner of condition be annexed to the promise.
17 Of a prophesy or propheticall prediction.
The Euangelistes doe very frequently commend vnto vs this place of inuention, so oft namely as they shew this or that thing to be therfore accomplished in or by Christ, forsomuch as it was necessary those thinges shoulde be fulfilled which were spoken before of the Prophets touchynge the same.
18 Of the truth of a diuine or propheticall determination. The thinges that are once pronounced and decreed [Page]of God or of some notable Prophet by Gods commaundement, those thinges must of necessitie be accounted certain and sure. He that vnderstandeth how to argue conueniently of a generall sentence, shall also well perceiue the vse 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 iustified by faith, therefore shall all that beléeue lykewise, be iustifyed by faith. It is not written, saith he, for his cause onely that it was imputed vnto him, but also for our sakes, to whom it shall be imputed if we beleeue, &c.
20 Of the person of one vngodly man, to all.
The hardeninge of Pharao came of God,Rom. 9 therefore, commeth the hardenyng of all other wicked persons of GOD likewise.
21 Of a type or figure to the truethment thereby. The bones of the lambe that was eaten at Easter might not be diminished:Iohn, 19 ergo, neither ought the legges of Christe hanging on the Crosse to be broken.
And the tipes of the prophet Ionas and of the brason serpent erected in the wildernesse Christ interpreteth of hymselfe.Math, 12 Ioan. 3 Num. 21 So then we may elegantly gather: they that behelde the serpent in the desart; were healed: ergo, those also that beléeue and hope in CHRISTE, shall obtayne saluation.
22 Of an allegory to the thing signifyed.
The prophet Esay. Cap. 54. by an allegorye and in many wordes teacheth how wonderfully the Churche encreaseth. Reioyce thou baren, saith he, that bearest no Children: breake foorth and cry thou that trauailest not, for shee that is desolat hath many mo children, then she which hath an husband. And the Apostle intending to demonstrat that albeit the Iewes raged neuer so much yet it would come to passe that the churche collected of the Gentiles should be increased and amplyfyed, yea euen then when by reason of troubles and contentiōs if should be supposed to be vtterly destroyed, applyeth the same alleg [...]ry very fifly, and saith: [Page 62] If she that was baren & despised, as Sara, Gala. 4. doth yet bring forth children, and hir posteritie encreaseth beyonde all mens expectation: why shoulde we not beleeue that the Church, though small and abiecte, receiueth dayly encreasement also?
These places, therefore, if not alwaies all,These places, vvho may vse, & vvhen. yet at the least a greate sorte of them, and one while these, an other while those, doe they rightly vse that haue to speake in sacred assemblies. And then verily do they vse them, when as they shall entreate, either of a certaine place or sentence of holy Scripture, or of busines offred by occasion of time, or else of a theame simple or compounde, like as afterward we will once againe admonishe, when wée shall come to the addinge to of some peculiar examples.
They haue néede vndoubtedly of a right iudgement and of some wisdome and experience in this behalfe gotten by the continuall readinge and [...]earinge partly of the Scriptures, partly of some faithfull and probable interpreters.
He truely shall beste prouide for himselfe, and may at the length be able to performe some thinge worthy of prayse and commendation, who so will dilligently obserue ye profes and reasons extant in the didascalick Sermons of the prophetes, Christ and Apostles, and will enserch the places out of which they are taken and deduced, and fynally beinge night and daye studious of imitation, will endeuour after hys power and abilytie to practise the same.
Now vnto this kinde, forsomuch as it is weighty and diffyculte, and no small wisdome is required therein, wée will worthely adioyne (like as wée vndertooke to doe) certayne Cantions, whereby euery man may bée premonisshed to vse dilligent héede, and circumspection in his procedings.III. Cantions of the kinde didascalick. Which wée haue in lyke maner determined to doe in the other kindes followinge.
I In doctrines or princyples of relygion to bée taught before the people, it is very requisite to be considered what maner of persons the hearers are & how far forth traded in [Page]the knowledge of diuine matters. For it is necessary that all the order of teaching, so oft, I saye, as it is thought good to examine any sentence, be tempered accordinge to their capacitie.
Christ himselfe that we should be circumspect [...] in this behalfe hath admonished vs, when as he said to his Apostles:Ioan. 16 I haue many thinges to saye vnto you, but ye can not beare them away now. And the apostle: I could not speak vnto you brethren, 1. Cor. 3. as vnto spirituall, but as vnto carnal as vnto babes in Christ. I haue nourished you with milke, and not with meate. For ye could not as yet away with it, neither can yee as yet. It is certayne, therfore, that the thinges whiche are true, vndoubted, and taken out of the worde of God are to be taught and set forth vnto all men. And albeit a man taketh in hand one and the selfe same doctrine to handle and entreate off, yet truly ought he to attempt all thinges far otherwise among the hearers and Citizens of an ample citie, hauing now of long time ben accustomed to hare men excellinge in learninge and eloquence, then in an obscure place, where men of rude wits and maners can neuer attayne to any thing, but that which shall very grosly be inculked and beaten into their heades. To whiche effecte well nere S. August. hath somewhat in his treatise 98. vpon the gospell of Iohn
II What hearers soeuer shall betide, let the tractation of those poyntes be eschewed and pretermitted whiche doe smally conduce vnto godlynesse, and the inquifition and knowledge whereof doe make the hearers rather curious then godly disposed. Whervnto pertayneth that whiche Thapostle writinge in diuers places vnto Timothye and Titus, 1. Tim. 1.4.6, 2. Tim. 2.3 Tit. 1. [...]. forbiddeth any place to be giuen in the church to doctrine which is not after godlynesse, to foolishe and fantasticall questions, to contencions, and striuings about the law, which are vnprofitable and superfluous, and which do rather procure deuision then edifiyng.
III After thou hast chosen out suche a sentence or assertion as is holsomelye to bee handled and entreated off, [Page 63]it is requisyte that thou dilligently enserche and perpende the doctrine contayned in the bookes of the prophetes and Apostles touching the same, whiche onely is the foundation of the truth and the rule that all men ought of necessity to follow.
Then shalt thou wisely examine also ye sentences & iudgements of other diuines, which in their commentaries doe explane the scriptures and the assertions contayned in thē, and shalt with iudgement accommodate and inserte into thy Sermons all the notable pointes comprised therein. Which labour shall redounde to thy double commodytie. For fyrst thou maist bebolde without bashement or feare of reprehension to determine and defyne vpon all matters, albeit thou namest no authors openly. Where if it lyketh thée afterward to name the authors themselues, thou shalt declare by that meanes the consent of the churches, and of the learned men in the same touchinge that assertion.
With which consent truely it can not be spoken how greatlye the hearers will be moued not so muche with folded armes (as they saye) to imbrace sounde doctrine as with stiffe and obstinate mindes to defende and mayntaine the same.
IIII Accordyng to the weight or vtilitie and dignyfie of the thinges digested as well out of the sacred scriptures, as also out of the commentaries of learned writers thou shalt take aduice, whether it be expedyent briefely to run ouer the sentence or to handle it at large.
But how soeuer it shall like thée to doe in this behalfe, thou must bee sure and certaine of an apt method, such a one as the nature of the sentence to be declared admitteth, and such as most chiefly agréeth to the times, places, & capacities of the hearers. For an other sentence requireth to be handeled in an other method.
And this séemeth to be yt which the Apostle meaneth saying vnto Timothye:
Study to yeelde thy selfe approued vnto God, a woorkman not to be dispised, duly deuiding the word of truthe.
V All good men doe consent, that to the establishinge of a principle of christian religion, reasons and foundations ought not to be required from any other place, then out of those bookes which are ackowledged of all men to be canonicall. As touching which matter looke 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 Dilligent heede must be taken, lest any proofes or resons appeare to be hardly wrested or ouer farre fet. For where as the hearers doe perceiue but euen one of these, there they lesse estéeme of the rest, and begin foorthwith to suspect the Preacher, yea and to accuse him priuily eyther of deceit, or ignoraunce.
VII That proofe shall alwayes be of most importaunce, which is drawne out of the simple meaninge and singnyfycation of the wordes.
For the truth is delighted with playnnes and simplicitie: and more simplicytie canne not be vsed, then where; all tropes and figures layd aparte, wordes are taken in their natiue and proper sence.
By this meanes all thinges shall be sounde, certayne, and to ye purpose, wherwith the assertion shal be proued.
VIII Herevpon it followeth, that similitudes oughte scarcely and sparingly, tipes and allegories verye séeldome or neuer to be vsed in confirmation of assertions, as out of which, arguments are deriued (by the opinion of all men) scarce firme and effectuall. Neither is it in déede méete for euery artificer to shape allegories, wherefore to a younge practicioner, that he should much comber himselfe in deuising hereof, I would not become the author.
Of whiche thing, we haue admonished the studious younge men in the second booke and fiue and thirtye Chapter of our worke de Theologo. Where if thou thinkest good notwithstanding to practise any part of this kinde, be it so trulye, but with this condition, whilest other argumentes hauinge more pith and strength in them doe procéede as wee may sée the Apostle Paule Galathians. 4. at the ende [Page 64]of his disputation to vse an allegory or rather a type of two brethren, whiche he sayth to signyfye two Testaments.
IX Moreouer, due regarde must be had, least we interlace any thing in any place, that by reason of the difficultye or obscuritie therof, or by reasō of ye indirect maner of speaking, may be drawen by the wicked sorte, simple, vnlearned, or other what soeuer, to the establishement of a false opinion, or to the defence of mischife and impietie. After which sort Saint Peter sayde, there were some vnlearned and inconstant men that wrested certayne thinges to their owne perdicion, whiche Paule the Apostle had faithfully and sincerely taught in his epistles.
So far forth doe men rauishe euen those thinges also that are very well spoken of most excellent and holy writers to an other ende, then they wrote them for.
And surely it can not be denyed, but that the Preachers themselues doe oft times giue occasion of euill speakinge. How commonly, I pray you, are complaints heard in these dayes of a nūber, which taught in déede doctrin both profitable & necessary, but that the hearers did not eft soones allow it and receiue it, the Preachers themselues were the cause, whilest they vsed suche formes of speakynge as all menne for the most parte abandoned as foolishe and prophane.
I was my selfe on a time present in a companye assembled at a sermon, where one entreated in suche wise of good workes, as if he had bene resolued to disswade his hearers from them, hee coulde not haue done it more conueniently any other way.
Howbeit this inconuenience for the most parte may be remedied two maner of wayes.
The one is, if thou endeuorest thy selfe to speake alwayes aduisedly and properlye, and doest with dilligence premeditate euery thing at home.
But the surest waye, when there is daunger in the formes of speakinge, is to sticke faste in the phrases of [Page]holy scripture it selfe.
The other is, that when thou priuily suspectest that any thing may maliciously be obiected, ye exhibit in time certaine preoccupations whereby the occasion of sinister interpretation, and detraction may be preuented and taken away. Which thing we may perceyue to be studioufly and euery where obserued of the Apostle Paule.
X After a sentence, either briefely, or more at large declared, let admonitions neuer at any time be neglected touchinge the true vse therof, as well publiekly perteyninge to the whole Church as also priuatly to bée referred to euery mannes conscience: Of the doctrine, whose vse lieth hidd, the knowledge is vayne, and in a manner, superfluous.
For so S. Paule, to the arguments wherby he had proued that all those which bée baptised are dead vnto sinne, and ought afterward to liue onely vnto rightuousenes, addeth an exhortation, wherein he admonissheth that they would dilligently endeuoure to doe that thinge: Let not sinne therfore, sayeth he, raigne in your mortall bodies, &c. In some part of the 4. chapter, and also of the fyft to the Galathians, the apostle techeth, how they yt are graffed in christ through baptisme, are deliuered from the law, neither ought they to looke to bee iustified thereby: and by and by he addeth that whiche declareth the righte vse of the same doctrine, saying:
Yee were called into libertie, my brethren, onely that yee should not giue libertie by occasion to the fleshe, but serue yee one an other through loue.
XI Neither is this truely to be pretermitted. It falleth out somtimes that the teacher of the people in the explication of some one sentence doth erre somwhat from the scope of truth, and exhibiteth, for things certayne and true, things vncertayne and false.
For what if he that entreth the sacred Pulpit, be not as yet sufficioutlye exercised hymselfe in the contemplation and tractation of diuine affayrers? Or followeth peraduenturs [Page 65]some one onely writer which he hath redd, hauing not heard ye iudgemētes of other? or to be short whiles certayne questions sometyme in the Church, especially such as are called in controuersy be, in processe of tyme more fully & manifestly discussed; then to fore they were? what if he coulde not as yet come to the sight of the later and sounder opinions? And who is able to rehearce al the causes and occasions of error?
Therefore let not him, whome it shall fortune by any meanes to fayle in his teachinge, be ashamed to confesse and acknowledge in tyme conuenient, that hée was of late intangeled in error, and the offence which he committed by not teachinge of sounde doctrine, or by vnaduised speakinge, hée will nowe make amendes for, by bringinge a more sounde interpretation: That hee hath since that tyme somdeale profited, as one daye teacheth an other, and the later cogitations (accordinge to the prouerbe) are wonte to be wiser then the first.
Hée that became a guyde vnto others, whereby they fell into the ditche, the same shall worthily shewe the waye howe they may againe recouer and escape. Neither ought the hearers to bée offended greatly in this behalfe. For it behoueth all men to remember, that they are men which are placed in the ecclesiasticall function, & therefore that nothinge humayne is estraunged from them.
And it is the propertie of mannes nature to errre: Of malyce or madnesse to persist in error: but of the singuler goodnesse and grace of God after the fall to be againe erected.
Wherefore if any of the hearers doe stomacke the matter and disdayne that they were a littell before seduced, it is méete the same doe now againe reioyce, and, as ye woulde say, congratulate both with themselues and their teacher and especially to giue vnto God most harty thankes, whē they perceyue themselues to bée brought agayne out of the darkenesse of error into the lighte of truth. [Page]As touchinge this Cantion, Augusine hath somwhat in his boke de Catechizandis Rudibus cap. 11. & in his boke de verbis Apostoli sermon. 22. But many moe thinges yt may make the Preachers wise & circumspect in this behalfe, erperiēce it selfe will teach and the longe exercise of preachinge. Neither is it possible that all thinges shoulde bée comprehended in rules and preceptes.
And at all tymes lightly there chaunceth some thinge vnloked for which compelleth digression to bée made from ye order of preceptes and purposed aduertisementes.
Nowe it is requisite that wée put forth some examples of Sermons of the kynde didascalick. Examples of Sermons of the kynde didascalick. It is alwayes méete, and in déede for many causes expedient, that all men with sharpe and intentiue mynde looke vppon the notable examples of Sermons which the Prophetes, Christ and Apostles haue had. For, to followe and imitate these in all poyntes so far as may bée, as it is a thing most semely, so is it also most sure.
Next whome it may bée lawfull to commende the more famous Preachers, and especially the auncient fathers, which to haue excelled in the giftes of the holy Ghoste, there is no man that knoweth not.
Wherfore, that all good things doe happen vnto men by the onely goodnesse of God Moyses teacheth in a iuste Sermon. Deut. 9. and 10. almoste throughout. Esay. Cap. 1. briefely declareth that eternall worshipping without ye affectiō of ye hart, & integritie of lyfe is vnprofitable. The sane Cap. 25.26.27. preacheth of the rewardes of the godly and of the punishement of the wicked.
Agayne, Cap. 66. of the true worshippinge of GOD. Christ Math. 5. preacheth of ye true blessednes, of the right vse of the lawe. Cap. 6. of confidence in God: or, if thou wilt, of the prouidence of GOD, cap. 11. of ye punishement of those ye dispise the gospell. cap. 13. of the dilligent hearinge of the worde of God, & of theffectes of the worde. cap. 16. of the confession of fayth, and of the knowen truth. Cap. 17, of obedience and honor due vnto Magistrates, Cap. 19. [Page 66]hée teacheth what greate rewarde remayneth for them that constantely cleaue vnto the Gospell. Cap. 20. how it commeth to passe by the frée mercy of God alone, that the beléeuers are called, iustified and glorified. Cap. 24. and 25. of the ende and consummation of the worlde, and of the comminge of Christ vnto iudgement. Ioan. 14.15.16. of fortitude and pacience in persecution for religious sake, of Charitie and perfect loue. &c. Act. 13. Sainct Paule declareth what ye gospell is. In his epistle to ye Ro. ye one disputatiō touching iustificatiō by faith without ye workes of ye law, the other likewise cap. 9.10.11. as cōcerning ye reiection of the Iewes and callinge of the Gentiles, mighte bée propounded in steade of examples, but that they are written rather after the Scolasticall maner of teachinge then after the popular, albeit the laste doe approch most néere vnto the popular.
The same is to bée iudged of the disputation to the Galath. 3. which in all poyntes agréeth with the former to the Romaynes aforesayde, excepte that it serueth more for the people. But moste fitte and proper to this presente busynesse is the assertion of the re [...]urrection of the dead. 1. Corinth. 15 Also to the Heb. 1. and 2. touchinge the two natures in Christ. Againe cap. 5.6.7.8.9.10. of the abrogatiō of the Leuiticall priesthood & legal sacrifices, and of the succession of ths eternall priesthod and ye onely sacrifice of Christe. In Chrisostome are extant many Sermons of this kinde, especially in his enarratiō of the Gospels of Mathew and Iohn.
Notable is the Homily. 60. vpon Mathew, where hée disputeth of the cause of sinne.
Likewyse in his fift Tome Homilye. 48 touchinge the fearefull iudgenent of GOD. Homilye. 71. that fastinge profiteth nothinge, if innocency of lyfe bee away. Homily. 77. that a sinner after his fall ougthe not to dispayre. Lastely his. 6. Sermons, and 3. bookes, of the prouidence of GOD: For these also to bee written popularly, no man denieth.
¶ Whensoeuer any parte of the holy Scripture is to be expounded in the Kinde didascalik, that many and diuerse common places may be noted therein, out of which it shall bee conuenient ot chose and declare some more exactely and at large. Cap. III.
ALbeit ther cannot a more absolute order of Preachinge be set forth to be followed, then that which shyneth in the examples of Sermons, which partely the Prophetes, Apostles and Christe himselfe, and partely certayne of the holy fathers haue had: Yet notwithstandinge I suppose it will bée greately profitable, in cace I shall further declare more at large, howe euery man may rightly vse, whensoeuer hee will, those thinges that in maner of preceptes are of mee put forth in the former Chapiter.
For I truste it will come to passe, that by this meanes, all men shall somwhat more easely and prudently iudge both of those examples, whereof I rehearced euen now, as ye woulde say, a cataloge: and also by littell and littell enure themselues, cunningly to excogitate and finde out such thinges as may aptly bee alledged touchinge any maner of Theames, or readinges of Scripture offred vnto them. We sayde that, in this didascalik kynde, somwhile no forme of confirmation at all is to bée obserued, erewhile agayne that some certayne forme is to bée vsed: and in neither of them progression to bée made after one and the same maner but no small diuersitie to be permitted.
Of this diuersitie, therefore, it séemeth good vnto mee, to entreate by putting forth some examples, to the intents they may come forth prepared and furnished to all assayes, that wil endeuour themselues to execute ye offices & duties [Page 67]of an Euangelicall Teacher. But before all thinges, wée will bringe them, as it were by the hande, vnto this poynte that euery man may easely perceyue, howe and after what sorte, when a parte of holy Scripture is offred to be explaned, many and diuers common places may be drawen and noted out of the same, againe how some may with iudgement bée selected out of them, and somwhat more dillygently be declared before the multitude.Partes twofolde in the sacred Sciptures.
The partes of holy Scripture are accustomed to bee set forth in two sortes.
1 The one consisteth in a continuall historicall narration, in which notwithstandinge somwhere appeareth that which doth not obscurely argue, to what kynde of Sermons the same ought to bée ascribed.
For in déede the most parte of the narrations in the Euangelistes doe perteyne to the kynde didascalick, forsomuch as they doe chiefely establishe this doctrine, to wit, that, Iesus is Christ, that is to say, the true Messins and true God, by whom; whosoeuer beléeue us him, doe aspire to eternall saluation Which doctrine or generall sentence, to be the common scope of the Euangelicall narrations, Iohn Cap. 20. hath expressed.
2 The other sorte is, when all that parte is simply spente and consumed in teachinge, namely so, as with argumentes distinct, and one followinge an other, and directed to one and the selfe same ende, a certayne sentence or assertion is there handeled and set forth.
Example may bée taken out of the fourth Chapiter of the Epistle to the Romaynes. No man séeth not in all that Chapiter diuers proofes and reasones to bée packed togither, whereof euery one proueth a man to bée iustified by fayth without workes.
Wherefore that the same Chapiter is of the kynde didascalick, séeinge such a doctrine is there plainely confirmed, eche man may easely iudge.
Of either parte of the sacred Scriptures, it shall bée requisite at this present that wée note so much as we shall [Page]thinke méete and sufficient.Common places, hovve & after vvhat sort to be gathered.
Of which sort soeuer it shall fortune the holy reading to bée offred, it is necessary that hee which is desposed to gather and excerpte common places, before all thinges doo peruse ouer the wholle once and peraduenture twyse or thrise, till such tyme, as he may well conceyue the simple meaninge of the wordes.
Then let him returne backe to the canuessinge of all the partes and members, and stayinge a littell at euery of them, let him consider, and weigh more déepely with him selfe, whither any thing may bée drawen out of ye wordes of the same member perteyninge, either vnto doctrine, yt is to saye, the confirmation of true assertions, or to the redargution of false opinions, or to the institution of lyfe in rightuousnesse, or to the correction of vniuste dealinge, or lastely vnto consolation.
For as wée haue before specified, it behoueth these fyue generall Diuine places of inuention of bée continuallye conuersaunt in our myndes, as those that sufficienely declare of themselues, howe wée oughte to search, disclose and pronounce common places conteyned in the wordes of Scripture, and in the sentences of the wholle course of Christian doctrine.
For they are beyond measure plentifull, and doe eftsones bringe forth profitable common places, of all thinges, which are necessary to the perfection of a Christian man. Neither occurreth any readinge of Scripture so barren and vnfruitefull, but that the wordes placed in the text, do minister som thing answerable to those general places. But go to, let vs make a triall, and take in hande some examples of the former sorte, which namely consist in historicall narrations, and let vs examyn them according to the sayde fyue generall places of inuention. For when wée haue opened a way in the narrations historical, wherin, séemeth alwayes to be the greater difficulty, it will be an easy matter to go forwarde to the tractatiō of examples of the other sort, in which are simply declared assertions [Page 68]of our religion.
Let the history therefore bée recited out of the Euangelist Marc. Cap. 8 which is this:1. Example of the former sorte. When there was a very greate company, and had nothinge to eate, Iesus callinge his disciples vnto him, sayth vnto them: I haue compassion on the people, bycause they haue bene with mee nowe three dayes, and haue nothinge to eate: And if I sende them awaye fastinge to their owne houses, they will faynte by the waye: for diuerse of them came from farre. And his Disciples aunswered him: from whence can a man satisfie these men with breade heere in the wildernes? And hee asked them: howe many loaues haue yee? They sayde seuen. And he commaunded the people to sit downe no the grounde. And he tooke the seuen loues, and when he had giuen thankes, he brake, and gaue to his disciples, to set before them: and they did set them before the people. And they had a fewe small fishes: and when he had blessed, he commaunded them also to be set before thē. So they did eate and were suffised: and they toke vp of the broken meat, that was lefte, seuen-baskets full. And they that had eaten, were about fower thousand: and he sent them away. Kynde.
Let vs sée then vnto what kinde of Sermon this sacred Lesson is to be referred. That it is of the kinde didascalick, no man doubteth. For therefore are these notable miracles described and set sorth, that all men might be induced to confesse, that Christ is true God, and that they might beléeue in him. For so Iohn Baptist, when he beinge in prison heard of the doinges of Christ,Math, 11. sent his disciples more truly for others sakes thē his owne, which enquyred: whither he were that promised & of so long time loked for Messias, or no? But Christe aunswered in such wise, as he woulde haue it gathered by his workes, that he was in déed that promissed Messias and Sauiour.
Yea, and els where Christ more then once or twise affirmed to the same effect, that the workes which he did,Ioan. 5.10.14. testified of him ye he was the son of god & god himself. The state therefore of this presēt reading is didascalick: namely,State, [Page]that Christ is the author of so greate a mirackle, that hée is the true Messias and very God, by whome all men may obteyne saluation through fayth.
Nowe in passinge through all the members, and hauing respect euery where vnto those fiue generall places of inuention, let vs dilligently enserch, in that order which wée spake off,Common places. the sondry common places of Christian doctrine conteyned in the same.
Where there was a very greate company, sayth hée, and had nothinge to eate, &c.
1 First, when the Euangelist sheweth that a very great multitude was gathered togither to heare the wordes of Christ, héere by and by an instruction offreth it self, wherby wée are admonished with greate study and endeuour to couit after ye knowledge of goods worde, wherin all the will & pleasure of God is most apparauntely discouered.
2 Secondely, héere is to bee noted a correction or reprehension of those persones, that are founde slowe and dull aboue measure, vnto those thinges that pertayne to the Saluation of their soules, and doe scarcely thinke once in a yéere of hearinge the holesom doctryne of the Scriptures.
3 And bicause it is added: That the company hadd nothinge to eate, it is an vndoubted argumente, that those hearers were more carefull of the thinges that pertayne to the mynde, then of those thinges that concerned their téeth or bellies, and that they longed more ardently after spirituall benefites, then after temporall. Wherefore héere also I obserue a newe place, which béelongeth to iustification, or else an assertion or doctrine: Namely, that we oughte alwayes in the fyrste place to caste our care vppon spirituall benefites: And in the laste place, vppon corporall.
In which behalfe Christ,Math. 6. Firste seeke (sayth hée) the kingdome of GOD and the righteousnesse thereof, and and all these thinges shalbe ministred vnto you.
Yea, and the same also hathe taughte vs in our daylye prayer, fyrste to desyre of our heauenly father the sanctification of his name, the inlargement of his spirituall kingdome, the study of accomplishing his will: and after that our dayly bread with other thinges necessarye for our liues.
IIII Agayne héere is vnderstanded a correction to be, forasmuch as they are reproued which are more intentiue about thinges earthly and transitorye, then heauenly and eternall.
It followeth in the Text.
And Iesus called his disciples vnto him, and saide vnto them: I haue compassion on the people, bicause they haue ben with me now three daies, & haue nothing to eate.
We will note héere in this place manyfolde poyntes of doctrine.
V The first is, touching the mercye and prouidence of God, wher with he neuer fa [...]leth to help and assist vs. Yea and before we aske, hee knoweth what thinges we haue néede of, & séeth by what meanes he may best prouide for vs, which thing Christ also hymselfe Mathew 6. full well hath expressed.
VI The seconde, God prouideth for vs not onely sprytuall thinges, and that generally and vniuersally for all: but also thinges corporall and that partycularly for euerye man.
VII The third, God will prouide for those moste chiefely aboue the rest, that abide and continue longest with hym: that is to saye, that studiously imbrace sounde doctrine, and perseuer in the loue and confession therof, reposing all their hope and confidence in God alone.
VIII Nowe out of these poyntes of doctrine, riseth a certayne and incomparble consolation whiche it behoueth the godly to haue continually before their eyes.
They that remaine with God, and depende wholy vppon GOD, shall of him neuer be forsaken or lefte destitute. [Page]First god would raine downe Manna frō heauē as he dyd in times past for the Israelits in the wildernes, or send his aungell to minister bread and water, as he dyd sometyme to the wandring Helias, then suffer so much as one of hys little flock, to perish for lack of sustenaunce.
God esteemeth much more of good men, then, of Rauens or Sparrowes,Math. 6. Psal. 14 whiche in the meane time hee mercifullye féedeth.
It is added moreouer in the Gospell.
And if I sende them away fastinge to their owne houses, they will faint by the way. For diuers of them came from farre.
In which wordes we may perceiue 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 thēselues so much as corporall benifites necessarie for the sustentation of theyr wretched lyfe: how much more then passeth it their power to get thinges spirituall?
When God once withdraweth his hand, we begin forthwith to decay, which testifieth Psalm. 124.127.&c.
Thinstitutions lurking heerein are these.
X We are admonished, when we know that we can doe nothinge at all without God, to acknowledge our owne weaknesse and infirmitie.
XI Agayne, we are admonished to praye vnto God continually, that he would not leaue vs destitute, but minister vnto vs things both spiritual and also temporal, as he séeth them to be expedyent for vs.
It followeth:
And his disciples aunswered him: Form whence can a man satisfie these men with bread heere in the wildernesse?
XII Doctrine. Mans reason cannot perceiue how prouision may be made for the necessities of our lyfe.
Carnall wisdome is astonished and to séeke so oft as daunger, or any misfortune doth chaunce. And yet in the meane [Page 70]time, the thinges that are impossible to men, are not only possible, but also cysye vnto God.
Wherfore an institution or enstruction is héere also to bee gathered.
XIII We ought verily in all daungers to put our confidence in God, and to commit our selues, and all that wee haue, vnto his wisdome good wil and pleasure: Otherwise, if we sticke to our owne wisdome, if we conceiue nothinge in our minde, further then humaine reason doth perswade, ti is to be feared least we fall headlonge into desperation. Whether it pertayneth,Mat. [...]6 that the disciples being doubtfull by reason they had neglected to take breade, are called [...], of little saith.
XIIII Whervpon followeth also a certayne redargution or correctiō, namely of those men, which if they perceiue any thing at al to be wanting vnto them, or doe not by & by feele present help in their necessity, they so take on through the impotency of their minde, as though the Furies themselues▪ dyd driue them forwarde, by meanes whereof they begin at the length to dispaire vtterly of the ayde and assistaunce of GOD. It followeth.
And hee asked them: How many loaues haue yee? They sayde, seauen. And he commaunded the people to sitte downe on the grounde.
We may note in these wordes, besides a doctrin a place also consolatory.
XV. & XVI. God suffereth not his children longe to be troubled,1. Cor▪ hee permitteth them not be tempted aboue their strength.
Mannes reason in déede or this fleshe of ours, encreaseth the heape of temptations, and compelleth vs in a maner to mistrust: who can (sayeth humaine reason) satissie these men with bread in the wildernesse? But God by and by sheweth a present ayde and remedy, and that which mannes power wanteth, he wounderfullye maketh god, if so bee wee caste our care and confydence vppon him, and committe the whole busynesse vnto hym. Let vs [Page]neuer therfore doubt of Gods goodnesse toward vs, or put any mistruct in our matters, but be most assuredly perswaded that, lyke as he can, so also he will help vs in time conuenient, and when it shall séeme good vnto him.
Let vs goe on to that which followeth.
And he tooke the seauen loues, and when hee had giuen thankes, he brake, and gaue to his disciples, to set before thē. And they did set them before the people. And they had a few small sisshes: and when he had blessed, hee commaunded them also to be set before them.
B [...]holde when we heare Christ giuing of thankes, and also blessinge, wee sée a double instruction set foorth vnto vs.
XVII The one, that as oft as we take meate or drinck, we should pray vnto God, that he woulde sanctify it by the vertue of his worde, and graunt that it may bee holsome vnto vs.
XVIII The other, that we shoulde alwayes giue God thankes for the dayly benefites, whiche he of his goodnesse most frankly and bountifully bestoweth vppon vs.
It behoueth all fathers and maisters of householdes to teache their familes, and to sée that they neither eate nor drinke without grace and thanks giuing before and after meate. And not alonely for meat and drinck, but also let vs perswade our selues that it is our duty with like dillgence to pray and giue thanks for al other benefits whatsoeuer.
XIX. Now perhaps yt maist also conueniently handle this doctrine: namely, that God hath created meates to be taken with thankes giuing of the faithfull, and of those that: haue knowen the truth: agayne that whatsoeuer God hath created, is good: and nothinge to be reiected, if it be receyued with giuing of thankes. [...] Tim. 4 For it is sanctified by the word of God and by prayer.
It followeth, further, in the Text.
So they did eate and were suffised, and they toke vp of the broken meate, that was left, seuen baskets full,
L [...]e héere an institution.
XX It is not inough for vs to giue thankes, when it chanceth vs to be full fed & suffised: but God moreouer willeth vs, that we should not wastfully and prodigally spende those things yt are left, or contemptuously cast them away, but carefully and deintily to reserue them: and that truly, to the intent there might alwayes be remayning with vs some testimony of Gods good will, whereby he ministreth all thinges more aboundantlye then we néede: againe, to the ende we may know that God giueth the encrease, yea and addeth his blessing to our substaunce, euen then when we are not aware:
Lastly, to thintent we may haue what to giue and bestow vpon other néedy creatures. For whatsoeuer remaineth ouer and besides our dayly expences, we ought to know that it is no other thing, then a present matter, to exercise the duties of godlynes withall.
At the length this also is added:
And they that had eaten, were about fower thousand.
XXI Therfore the goodnesse and power of God is in all things to be consydered: the one truely whereby hee féedeth all men, whether they be good or bad: the other whereby he féedeth an innumerable multitude with a few loaues, & then inespecially when all thinges are geason and harde to be come by.
XXII. That which Christ accomplished héere by his diuine power, is of vs to be merueyled at, reue renced, and celebrated: that which he dyd by his singuler goodnesse, is of vs also to be followed. For certes it standeth vs vpon to deserue well of all men, yea euen of our very enemies. Wee sée therefore in few words, partly a doctrine, partly an instruction, to lurk.
The last clawse.
And hee sent them awaye.
We may gather here a doctrine as touching God, and lykewise a notable institution of our lyfe.Iacob. 1
XXIII God giueth liberally, and in the meane time vpbraideth not, he requireth not one thing for an other, he séeketh [Page]not for glory after the maner of men, he coueteth not the fauour of the people, to thintent to obtaine the dignitie of a prince or potentate, but rather he escheweth al company, coueting to goe away vnespied.
XXIIII We therefore ought in like maner to immitate this goodnesse of Christ ioyned with humilitie, and to endeuour our selues, so much as lieth in vs, to do good works, not séeking for any glory or rewarde of men thereby.
Beholde therefore these common places to the number of fower and twenty vpon a briefe euangelycall hystory packed and heaped of vs together, whereof some doe comprehende the confirmation of trus doctrine, and the redargution of false: other some, the institution, and correction of life: againe othersome comfort or consolation.
Now hee that preacheth vnto the people,Whether all common places occurring in a part of Scripture ought to be declared. shall in no wise vtter & expounde at large al the sayde places, but out of so many he shall chose a few, in ye more ample tractation whereof (the residew pretermitted) he shall somewhat the longer stay. Which, how and after what sorte it ought to be done to the edifyinge and behoofe of the Churche, we will endeuour in certaine Obseruations to comprise: wherof this be the first:Obseruations in expoundīg 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, thrée, fowre, or fiue. The reasons are preste and at hand: It behoueth him to prouide best for the capacytle of his hearers, and to sée what chiefely is expedient for thē, and that they bee not to much burthened or ouercharged with matter: agayne what the rude and ignorunte ma ye best perceyue and retayne in memorye, to the intent that after they be returned home they may repeat and commende somwhat to their frinds and familiars being either sicke or haile.
For that it is worthely required of all Christians, that so soone as they be come home to their houses, or at the least in the euening before they goe to bed, they should talke and propounde somthing of the sacred Scriptures to their [Page 72]aqualls and companions, Chrysostom in his enarration vpon Genesis homil. 29. vppon the gospell of Iohn homil. 13.52. &c. abundauntly teacheth and parswadeth.
Herevnto is added that in a heape of so many places together, seldom or neuer, any one place can so bée examined, as that it may but indifferently satisfie the hearers. For by that meanes no other thinge should bée done then many places, slightly, & as it were beside the purpose, onely touched, and not declared.
Furthermore the ignoraunte and vnlearned sorte doe very hardely reape any fruite at all out of so great breuitie, whom reason would not onely to be taught but also to be moued & perswaded. Yea, and by such short and ouer briefe speakinge, it would of necessitie come to passe, that the same thinges shoulde oftetimes bée iterated and repeated to ye great ircksomnes, of all men.
Moreouer it is much better and more thankfull to the preacher, in cace he expounde now these now those places somwhat more exactly, and with as great sharpenes as maye bée, setle them in the mindes of his hearers. And loke what places he leaueth vntouched at one tyme the same at an other time conuenient he shall euidently declare. For if a man repeate often the same places, with like breuitie, and with like fourme of wordes, it is to bée feared truely lest he incurre that which a certayne Poete pleasauntly spake:
II. Where if thou wilt nedes vtter and alledge diuers and soundry common places, as in déede somtimes the present readinge of Scripture doth minister many & the same very profytable, yet shalt thou laboure with more fydelytye and deliygence specyally in explayninge of thrée or fower: [Page]as for the other and those also very fewe, it shall bée sufficient briefely, and, as it were, houerly to touch them, all the residue pretermitted.
After which sorte Crysostom in his 60. homily vpon Mathewe, comminge to those wordes in the text: I say vnto you that their aungels in heauen do alwayes behold the face of my father, prudently gathereth and noteth an assertion, namely, that to euery man are appointed certayne aungels as their kepers or ouerséers. But be absolueth this place in very fewe wordes, efts [...]nes procéeding to other matters, as more profytable and apte for the enformation of lyfe. For he passeth to a common place, touchinge the not contemninge of our brethren.
III. Let those common places bée chosen, that are suffyciētly large and apparaunt, and that conteyne nothinge intricate or doubteful, to thintente, thou maist entreate amply and playnely, and popularly to the hearers.
For there be some matters very barren, and (as ye woulde say) pent vp in a streight prison, and the same also obscure with darke and perplexed questions.
If any suche therefore doe happen in the holy scripture which is expounded, it is much better to couer or dissemble them with silence then with many wordes to stande vpon the same.
Of this kinde it is, it a man explaning ye history out of Luke 16. touching the riche gloutton buryed in hell, and Lazarus raried into Abrahams bosome, shoulde goe about a longe time and with much a doe to deteine his audytory, alledging many things of Abrahams bosome, whereof séeing the opinions of interpreters, yea euen of the learned sort, be so diuers and discrepant, few thinges certaine and fruifull can be sayde: where in the meane time in the verye same hystory many profitable places might holsomely be handeled, as against superfluitie in meate and apparaile, against couetousnesse, touching pouertie to be taken in good part, touching the poore not to be contemned, of almes déedes, [Page 73]of the mercy and iustice of God, of the rewardes of the godly and paynes of the wicked. In sumnme, all those places shall bée pretermitted, which ingender perith us & perplexed questions or dissentions amongst the people, or doe by any meanes cast doubtes into the consciences of good men, or lastly doe minister small [...]tie or pro [...]ite.
4. Out of the manyfolde, places which are profitable, & apparaunt, those chiefely (beefore the residewe) shall bée chosen to bee discussed, that are moste apte and conuenient for the place and tyme.
As for example there happen in the Euangelicall history places conteyning assertions, and the same peraduenture touching high & misticall matters: Againe other places▪ wherin vices are reproued, and perhappes the very same where with the multitude is knowen that presente tyme to bée infected, or other places enstructinge the lyfe and maners of men.
Heere truly it shall bée the parte, of a wise Preacher, to omitte those places that demonstrate the assertions of fayth, and to turne himselfe vnto those, that teache the duties of loue, wherein sinnes are corrected, and corrupt maners amended, séinge the multitude is vnapt to conceyue that doctrine, and of this also standeth great [...]ly in néede.
Bee it sufficiente once for all generally to note, that the places touchinge assertions, especially of greater weight and importance, are not to bée handeled, but before that multitude, in which are mixed many learned men, as is to bée séene in greate Townes or Cities: and then moste chiefely, suben any heresies or errors bée crepte in, which it is expedient to refute by those assertions more playnly expounded: Agayne with such perspicuitie, as not onely the learned, but also the vnlearned maye perceyue them.
In which order verily Chrysostom also with wonderfull prudence and dexteritie decideth many hard and difficulte places, as, touching the cause of sin in his saide homily. 60. [Page]vppon Mathewe, and that by reason of the Manichees which in those dayes had far and nére spred their venime of two principles or beginninges, or the one whereof they affirmed all thinges to bée made: touchinge the same substance and equall dignitie of each persone in the holy Trinitie in duiers and sundry Sermons, bycause of the Arrians of that age. Nazianzenus both gaue and followed the like counsayle in a number of his Orations.
Amonge the places which are applied to the institution of lyfe in rightuousnesse, or to correction, those alwayes before other shall profitably bée declared, which concerne the present state and conditions of the Church. As touching which thing somwhat wée haue sayde already, what tyme we entreated of the matter of Sermons.
These thinges thus generally premised, let vs nowe weighe and consider what common places, maye seeme moste chiefely to bée chosen out of those which wée haue gathered vppon the historicall narration aforegoinge. Marc. 8. accordinge to the state of the Church and of the hearers, to the intente a fruitefull Sermon maye bée had.
Certes bée that is purposed to teach and instructe that kynde of people which inhabiteth small Townes and Villages, shall with very good righte take those places that to suche maners and dispositions are moste agreeable.
Such places are,Places meete for the inhabitauntes of small tovvnes and viliages. these: Of the dilligente hearinge of gods worde: Of séekinge firste after spirituall, then after temrorall benefites: Agaynst those that so gape after carnall, thinges. that they vtterly neglect thinges spirituall: Of prayer and thankes giuinge for meate and drincke, and other daily benefites of GOD bestowed vppon vs.
Agayne if peraduenture there hath happened lately any calamitie or publyke daunger, then with greate fruite shall bee handeled a place consolatory, as namely that GOD suffreth not his children longe tyme to bée troubled, [Page 74]or tempted aboue theire strength &c. These kinde of places, I saye, that minister either instruction or consolacion, shall very fytly and profytably be declared to the vnlearned people, to whose capacitie and profite in lyfe and conuersation all the whole oration of the Preacher ought to hée applied.
But in bigger townes or cities, where frequente assemblies bée,Places to bee expounded in lager tovvnes. in which no smal number of learned men are intermedled, and many of the citizens and common people can iudge indifferently well touchinge the doctrine of religion, there in déede, both the places which wee rehearced may rightly bée discussed (for what doctrine tendinge to godlynes shall there vnseasonably or vnfruitefully bée taught, where men of all sortes and degrees are assembled together?
Albeit with somwhat more ample furniture as well of argumentes as of phrases in speakinge, that is to saye both of matters, and wordes: And besides them other places also, which are occupied in the confirmation or coufutation of assertions, of which sorte wée haue shewed some packed vp in the foresayde Euangelicall history.
For such a one is that, touchinge the merry and prouidence of GOD, whereby hée neuer ceasseth to care for our affayres, and ministreth aboundantly vnto vs not onelye spirituall but also thinges corporall, and that to euery one, yea, and in all our procéedinges, so that not so much as a heaire of our heade without his good will and wyse preordinaunce falleth off, or perisheth.
Also touchinge mannes infirmitie, whereby it commeth to passe, that wée cannot of our owne selues endure, or by our owne industry prepare thinges necessary for our lyuinge: Further, that mannes wisdome is astonyed in all difficulties and danngers.
Finially the Preacher oughte in this behalfe to vse a [Page]singuler prudence and sharpenesse of wit, to the intent hée may become all thinges to all men, and saue so many as is possible. The Apostle Paule sayth that hee spake to the Corinthians as vnto carnall and babes in Christe, and that hée nourished them with milke, and not wyth stronge meates, forasmuch as they were not able to perceyue any graue or profounde doctrine, as men giuen to lucre and carnal thinges: But to others (vndoubtedly) which had more profited and gone forward, he preached the Gospell after an other maner of teachinge, and by propoundinge places of greater weighte and importance.
In lyke maner therefore shall the wyse dispenser of gods holy worde, hauinge a dilligente consideration of the persons, tymes, and places, amongste many places offringe themselues, choose onely a fewe, suche namely as hée supposeth will bringe moste profite to the Church, and the same shall bee more amply and playnely explane.
As for the residewe, hée shall either (as is aforesayde) very sparingely touch, or altogither pretermit them. But to the intent, those men that endeuour to take vppon them the office of teachinge in the Church, maye the more easely and coueniently enure themselues, after the fyue generall diuine places of inuention, to reape a large and plentifull croppe of fruite, wee will (not vnwillingely) adde one or two examples more.
For in déed euery interpreter of the Scriptures ought to haue those places in a readinesse and at hand, thorough much musinge and meditatinge vppon them.
Therefore let vs examyne the manyfolde doctrine conteyned in euery the members of the Euangelicall narration, [...]. Example, as touchinge Christ woorshipped of the wise men, which is extant Math. 2.
When Iesus was borne in Bethlehem, a Citie of Iury, in the dayes of Herode the Kinge: Beholde, there came [Page 76]wise men from the East to Hierusalem, saying: where is he that is borne kinge of Iewes? For we haue seene his starre in the East, and are come to worship him. When Herode the kinge had harde these thinges, he was troubled, and all the Citie of Hierusalem with him. And when he had gathered all the chiefe priestes and Scribes of the people togither, he demaunded of them where Christe shoulde bee borne. And they sayde vnto him: At Bethlem in Iury.
For thus it is written by the prophet: And thou Bethlem in the lande of Iuda, art not the leaste amonge the Princes of Iuda. For out of thee shall there come a capitayne, that shall gouerne my people Israell.
Then Herode, when hee had priuily called the wise men, enquired of them dilligently, what tyme the starre appeared. And hee cent them to Bethlem, and sayde: Goe, and fearche dilligently for the younge childe, and when yee haue founde him, bring me worde againe, that I may come, and worship him also. When they had harde the Kinge, they departed, and loe, the starre which they sawe in the East, went before them, till it came and stode ouer the place wherein the young childe was. When they sawe the star, they reioysed exceedingly with great ioye. And went into the house, and founde the younge childe with Mary his mother, and fell downe, and worshipped him, and opened their treasures, and presented vnto him giftes, golde, and Frankensence, and Mirre. And after they were warned of God in a dreame, that they shoulde not goe agayne to Herode, they retourned into their owne country an other waye.
The kinde is knowen to be didascalick. Kinde. State. For ye State is: that Christ is both true man & true God. For both his natiuitie after the fleshe is briefely repeated, and also it is shewed that the wise men which came out of far countryes, gaue vnto him diuine worship. Wherefore it béehoueth our fayth of and in Christ, true & perfect God, to be maruelously confirmed.
The whole narration may be deuided into two partes: [Page]whereof the one and principall declareth, how the wise men worshipped and accknoweledged Christ, very man & very God, to bée their sauiour: The other depainteth forth Herode takinge counsayle how to oppresse and confounde Christ. Wonderfull (no doubt) and most diuers are the dispositions of men towardes Christ then newly borne: Some dwell farre off, and take longe iorneyes to worshippe him: other some haue their bidinge in ye same place where Christ is borne, and séeke forthwith to destroye him. Euen so commeth it to passe ofte times, looke vpon whom god most liberally powreth and bestoweth his spirituall giftes and graces, as the pure doctrine of his worde and such like, those make small accounte of them, yea (I had almost saide) contemne and dispise thē: but amonge them, to whom hath happened scarcely any taste at all of the same benefytes, they are most highly estéemed and most gredily defired.
In the dayes of Herode the Kinge, behold, there came wise men from the East to Hierusalem.
I Doctrine. The circumstances touchinge the time, touchinge the condition of the persons comminge, and touching ye place whence they came, doe not onely purchase credite to the Euangelist reportinge such thinges, but also minister no small momente to the fortifyinge and establishinge of our faith likewise in Christ. That they came out of Persia it is likely, as well for that Persia is situate directly Eastwarde to Palestine: as also bicause they that in Greke are called [...] or [...] amomge the Latines Sapientes: amongest ye Persians are cōmonly termed Magi: that is to say, wise men. Witnesses here of are Hierom vppon Daniell, and Chrysostom vppon Mathew.
II. Doctrine. The Gentiles, accordinge to the oracles of the prophetes, began to be called vnto Christ, as soone as he was borne vpon earth. Wherevpon the wise men are of some celebrated as ye first & original confessiōs of christ.
III. Doctrine. God or Christ, without hauinge any respecte or choyse of persons, calleth all men vnto him indifferently, [Page 76]and voucheth safe to illustrate their hartes with his holy spirite. Frste are called the Iewes, then the Gentiles: afterwarde poore simple Shepheards, then againe learned experte or wise men. So far forth in Christ there is neither Iewe nor Gentile, circumcision or vncircumcision,Rom. 2. Coloss. 3. Barbarian, Scythian, bonde or frée.
IIII. Institution. It is our parte and duetie, (in what place soeuer wée be) with all our endeuoure to séeke after Christe. Those men came from the furthest parte of all Persia, with great costes & charges, with great paine & trauile, and in so long and tedious a iorney, also with incredible perill of their liues. What behoueth vs therfore to doe, who, wheresoeuer our minde is endued and garnisshed with faith,Math. 18. may there be sure to finde Christe? Christ is at home at our houses, and obteineth the middell place wheresoeuer two or thrée be gathered together in his name.
Where is he that is borne Kinge of Iewes?
V. Doctrine. Luc. 1.13.1 [...].23. Christ is a true kinge, albeit his kingdom be not of this worlde, temporall, or such a one as is gotten and confyrmed by force of armes, and strength of men: but heauenly,Ioan 8. Heb. 7. spiritual, eternal, and establyshed all onely by the power of God.
VI. Institution. It is worthy of great admiration that a fewe straungers, in an vnknowen Countrey, in the chiefe and principall citye of all Iurye, where the kinges Courte with his warlicke garrison was residente, durst make so notable a confession of Christ being as yet base and obscure, of whom no ayde or succoure semed to bee loked for, by reason whereof greate stirres ensued, the kinge and all Hierusalem beinge vehemently troubled. But that came to passe vndoubtedly, forasmuche as they were enflamed with an inuinsible faith towardes God, and the holy Ghoste moued and droue forward their mindes.
Let vs therefore learne in like maner, being instructed with a sounde and stéedfast Faith, vnbashfullye, [Page]and couragiously contemning all daungers whatsoeuer, which séeme to bée set before vs, or also daily to be renewed of Sathan and the worlde, to confesse Iesus Christ to bée our kinge and Sauiour: yea, and by all possible meanes to publishe and declare his name.
Let the tyrauntes (lyke vnto Herode) storme and stampe, let the hypocrites forge their wiles and snares, let the Scribes and Pharises take their crafty counsayles togither, yet will not wée ceasse with all our harte and mynde to séeke, and with all boldenesse to confesse Christ to bée our kinge and Sauiour.
VII Correction. Where are nowe those [...], those dastardes, which euen when all things are safe & sounde, doe yéelde no confession at all of Christ or of faith in Christ? Let them bée ashamed of their ingratitude towardes God.
For we haue seene his Starre in the Easte.
VIII Doctrine. God reuealeth his will vnto men diuers wayes. First truely internally, to witt, by the secrete inspiration of his spirite wherwith hée eftsoones moueth the hartes of all men, which is so far forth necessary euery where, that without it no knowledge is supsed to bée certayne and sure.
And ofte tymes verily God certifieth by this meanes as wel the regenerate as not regenerate of most graue and weighty matters. Secondely externally: and that, eyther by his angels appearinge some tyme in visible forme: Or by men, such as were the Patriarkes, Prophetes, Apostles and the electe of all ages, which moue and perswade other to the fayth and the holy actions of loue: Or by other creatures voyd of reason, amongest which may bée numbred, as well all this wholle frame of the worlde, distincted and adorned with hir partes, as also the fyre in the bushe, the cloude in lykenesse of a piller, and the starre, whereof we nowe speake, &c. [Page 77]By these and such lyke meanes, God, whensoeuer it pleaseth him, declareth vnto mankinde his goodnesse, iustice, and power.
IX. Institution. We are admonished by the example of she wise men, that we should not be idle gasers and beholders of such tokens, if at any time they appeare. For God by his prouidence ordayneth all these thinges, and vndoubtedlye to our instruction though not alwayes knowen vnto vs.
X Redargution. They erre and are deceiued not onelye in the stars, but also al ye heauen ouer, as they say, whiche by reason the wise men, were taught, by the guidinge of a starre, that Christ the sauiour of mankinde was borne, goe about to commend Astrology, which they cal iudiciall and coniecturall, as an art certayne and infallible.
For that starre was not of the number eyther of fixed or erraticall, but verily a newe starre, which god woulde haus for a time to bée séene, and agayne to banishe out of sight.
Yea, rather truely it was no starre at all, if wée will credite Chrysostom, but onely the likenes of a starre.
In like maner the wise men gathered not by that starre any thinge touchinge the maner of Christes lyfe, or of those things which it behoued afterwarde to chaunce vnto him, as neither they obserued after the order of the Mathematickes, the disposition and aspect of other Planetes accordinge to their regions or houses, but they were taught that Christ is the kinge and sauiour as well of the Iewes as also of the Gentiles. Moreouer, that his kingedome is spirituall and heauenly, not carnall and earthly. Wherevpon it necessarily, followeth, that whatsoeuer they obtayned, they receiued it by the reuelation of the holy ghoste, & not by the canons of Astrologie againe, yt by the same spirite and star (which was with them in stéede of ye external word and euen of a preacher hymselfe) they were brought to the faith and the confession of faith, and that nothinge [Page]euer came into their mindes as touching Astrological coniecture.
XI. and XII. Doctrine and Institution.
Séeinge further that God vouchsafeth to teache the wise men in this sorte by a Starre, and not by angels or men, we shall héere worthely note the wonderfull counsel and purpose of God, whereby so oft as he determineth to perswade any vnto hym, he applieth himselfe (such is his wisdome and goodnesse) to their capacities, to the intent veryly they may profytte and goe forewarde through those thinges wherewith they are moste chiefely acquainted.
Wherefore it pleased God to call vnto hym the wise men of the Gentiles being dilligent enserchers of naturall causes, by a signe appéering in heauen.
For the Starre was as fytte an instrument for that purpose among those Persians, as the preaching of the worde is knowen to be a most apt and ordinary instrument amongst other nations.
But a while after, when the wise men had stepped vp to somewhat an higher degrée in the schoole of Christian doctrine, hee instructed them with the wordes of the Prophet which they heard at Hierusalem.
Laste of all, (as being further profited) he taught them also by his angels in a dreame.
Heerevpon therefore wee haue to vnderstande what great prudence and dexterytie is required in them, that take vppon them to teache, or by reason of their office ought to teache others.
Certes it is very requisite that they accommodate themselues (in all that they may) to the capacitie of their hearers, and make also their proofes and reasōs of thinges vsuall, familyar and wel knowne.
For so Paule the apostle preachinge of Christ the true God to the Athenienses taketh occasion of speaking of a thing, [Page 78]manifest to all men, to wit, of the altar dedicate to the vnknowne God: Afterwarde he procéedeth vnto reasons prouing the power and goodnesse of GOD, playnly perceyued of all by the onely instinction of nature.
And we are come, to worship him.
XIII. and XIIII. Doctrine and Institution.
They which sée the Starre, that is to say, that haue teathers and guides, of whom they may by the woorde bee rightly instructed in the exercises of Godlynesse, in their mindes faith springeth, and withall they are stirred vp to the true worshipping and pure inuocation of God and vnto other thinges adioyned herevnto: But they that haue not teachers of the worde, or refuse to heare suche as they haue, doubtlesse it can not be, that they shoulde laye a right the foundations of faith, or otherwise profytte therein.
For faith commeth of hearing, and hearinge by the worde of God.Rom. 10.
Let vs all therefore praye vnto God, that if the trueth hath not as yet shined vnto vs, he woulde sende those that might enforme vs, by hearinge of whom we may also conceiue true faith in Christ.
But if the truth hath now already bene reuealed vnto vs, then that we may rightly vse it and direct the knowledge whiche wee haue gotten, to the true inuocation of Christ, through a lyuely fayth and sanctimony of lyfe.
XV. Doctrine. The wise men, whilest they professe themselues to bee come to worshippe Christe, doe not obscurely testify and declare his diuine nature.Deut. 6. Math. 4. For it is the Lord that ought to be worshipped.
When Herode the Kinge had heard these thinges, he was troubled, and all the citie of Hierusalem with him.
XVI. Correction. Wonderfull is the difference betwéen [Page]the Gospell, and men following the worlde and the things that are in it.
Assoone as by the grace of God the trueth of the gospell waxeth cléere, Princes and a great number of people séeke meanes to stop the course thereof. For the diuell without ceassing, moueth by his champions (suche as are described, Actes. 16.17.18.19.21.23. &c.) bloody broyles and tragidies, soweth battels, seditions and tumults, trusting he thal bring to passe by this meanes, that sounde doctrine shall be euill spoken of, suspected and become hatefull, & so by little and little be vtterly explosed and abandoned of al men. And the world now adaies nourisheth euery where an huge heard of Sathans bonde [...]laues, whiche at all times goe about craftely to take away the truth and to hinder the studies of the holy scriptures.
But they labour in vaine, as it is manisest that Herode also with his conspiratours attempted all thinges in vaine.
The trueth may for a time bee assaulted and hidden, but expugned and vttery abolyshed it can not be.
So also the vngodlye may accomplishe some thing after their owne desyre, but in the meane time the misers and blinde bussardes doe not perceiue that the victorye whiche they haue of the poore ministers of the worde, wyll turne to their owne destruction.
For suche is this kinde of conflicte, that whosoeuer haue the vpper hande in it, are in deede miserablye vanquisshed and put to the foyle.
And victorye in this respect is nothynge els then a token of GODS wrath and vengeaunce, whiche bursteth foorth eyther vpon the children, nephewes, or vppon the posterytie to come.
XVII. Institution. Whiche of vs soeuer will declare our selues to bee the children of the light, if at any time wee perceyue the Starre of trueth to shine anywhere [Page 79]vnto vs, let vs not with wicked Herode and his adherentes be troubled and kéepe a sturre, but rather as ioyful and glad let vs runne to méete it, imbrace it with both our armes, and giue thankes vnto God for it.
XVIII. Doctrine. Herode, through ambition, ritches, auarice, and ingratitude towardes god, was driuen to resiste. He feared least a newe kinge rising vp, he should be put from his kingedom. The vnthankeful multitude alwaies proue to the worste, willingly ioyneth it selfe to the will of princes, especially in euill matters. It is euident, therefore, that men of haughtye minde, proud, puffed vp, vaineglorious, dronke thorough pleasaunt fortune, couetous, vnthankefull to god warde, craftye, vnstable, and such as in a moment apply themselues vnto all thinges thorough a certaine carnal wisdom they haue, doo not lightly imbrace the Gospell, and doo very hardly enter into the kingdom of heauen. As touching which thing, Christ Math. 8.19. Luc. 18. and the Apostles also els where doe preache.
And when he had gathered all the chiefe priestes and Scribes of the people togither, he demaunded, of them where Christ shoulde be borne.
XIX Correction. The vngodly being prouoked with the maiesty of the truth appearinge, séeke diuers and sondrye wayes to oppresse it.
They apoint commissions, they call counsels and sinodes, and pretermitte no [...]ote of those thinges, which they suppose will bee profitable to the furtheraunce of their mischiefe.
The men of Anathoth goe craftelye about to intrappe Ieremy. Iere. 11.
XX Doctrine. Out of the mischeuous endeuours of men the Lorde oft times draweth that which is good.
The consultations and mandates of the wicked Kinge touching the enserchinge of the trueth were the cause that the trueth which before laye hidden, was out of the monuments [Page]of the prophets brought into light.
Except this dilligent inquisition had bene made by the kinges commaundement, neither the Persian wise men nether the Iewes, yea nor yet we at this day shoulde haue so certaine knowledge of the place, wherein Christe was borne.
Beholde after what sort God wonderfully prouideth for his church, and how in it men profyte & goe forwarde in the knowledge of thinges spirituall.
There sprang vp heresies, cruell and barbarous persecutions against the professors of the trueth: in the meane season the church standeth stedfast, and is encreased, not onely for that it profiteth in the doctrine of faith, but also forasmuch as it becommeth more ware and prouident in auoyding or enduringe of daungers, & in humilitie, modestie, patience, and other vertues, exerciseth it selfe not without great gayne and aduantage.
For so truely it pleaseth GOD to delude the enterprises of the wicked,Rom. [...]. and to bring to passe, that to the godly al things turne to the best.
XXI Institution. It is to be obserued in this presente place, that the colloquies and assemblies of learned men touching matters perteyninge to religion and the state of the Church, are oft times ordayned to a very goodende and purpose.
And albeit there be commonly in such assemblies some hypocrits or other, yet is the trueth by them or by the godly adioyned with them sifted out and brought to light.
The wise men verily declare their opinion of the Starre, the Iewes searche the scriptures, and wh [...]lest in this sorte as well natural reason, as the word of God are with iudgment and dexteritie conferred together, a certayne definitiue sentence is gathered out of them both.
XXII, & XXIII. Institution, and Correction. Herode asking counsayle of the chiefe priests & scribes, opportunelye [Page 80]admoniseth vs, that in all matters of doubte we shoulde craue aduice of those men that are perfectlye séene in the same.
It is not without cause commonly spoken abroade: Let euery man exercise himselfe in ye arte which he knoweth. But now adayes a greate number of men doe ouermuche offende in this behalfe.
They presume to giue sentence touching matters of religion, that neuer had any [...]aste in the sacred scriptures, yea, that as well in maners as in opinions are cleane voyde of all godlynesse and pyetie. What good shoulde we hope for at their handes?
And they saide vnto hym: At Bethlem in Iury For thus it is written by the Prophet: And thou Bethlem in the lande of Iuda, art not the least amonge the princes of Iuda. For out of the shall there come a captaine, that shal gouerne my people Israell.
XXIIII. Doctrine. Right excellent is the dignitie of the Scriptures. For the scripture alone is vnto vs a certayne and assured rule, faythfully shewing the truth as touching Christ and all thinges necessary to saluation.
Philosophycall proofes flowing out of the riuers of mans reason, are of great weight, and bringe no small light to things darke & obsecure: But in cace they be compared with the scriptures, they ought to giue place as farre vnmete to match with them. Like as truely when the wise men were come to Hierusalem, where the scripture had hir place, & (as ye woulde saye) hir mansion house, the starre whiche they had séene in the East forthwith disappéered and withdrew it selfe.
XXV. and XXVI. Doctrine and Institution.
In Micheas the Prophet cap. 5. it is thus reade worde for word.
And thou Bethlem Ephrata art little among the thousands of Iuda, out of thee shal he comforth vnto me which shal be [Page]the gouernour in Israell, whose outgoinges haue bene from the beginning, and from euerlasting.
It appeareth therfore that the Euangelist expressed the prophesye so farre onely as was agréeable to his purpose. Howbeit in the words of the prophet, not onely the humanytie of Christe but also his diuinitie is playnely described and set forth.
And héere againe lykewise in this place is suggested vnto vs the wonderfull goodnesse of God to be considered, and the holy Scripture most highly commended.
For it pleased God euen immediately at the beginning to open and manyfest his purpose, touching the procuringe of the saluation of mankinde by his sonne, and to the inient men should become daylye more certaine and sure of so great and worthy a thing, and their faith by that meanes be nourished and encreased, he vouched safe also to declare long before all the whole maner and the very circumstances how euery thing should betide.
Hitherto it pertayneth that the prophet Micheas so longe time before, shewed as it were with his finger, the place where Christ should he borne.
It is our parte to giue vnto God continuall thanks, and perpetually to prayse hym which would haue as well the holy fathers as also our faith by that meanes to bee established. And as for the holy scriptures, in whiche those premisses and prophesies are contayned, and is declared how and after what sort they all at the length were accomplyshed and performed, let vs haue them euermore in high estimation, reuerence them, read and reuolue them without intermission, from the iudgement whereof to swarue but a haires breddthe, as they saye, is to be counted a very wickednesse.
XXVII. Doctrine. By ye words of ye Prophet, Christ is described to be a Kinge and Lorde, but such a Kinge as whose kingdom is not carnall, but in déede spirituall, consisting in [Page 81]the hartes of the faithfull, and streatchinge so farre as the limites of the catholike and euerlastinge church doe extende. This church compriseth all the saintes and electe, and is an eternal churche, the boundes whereof are contayned partly in heauen, and partely in and aboute the whole worlde. This honour therfore and title of a kinge we finde attributed to Christ, both nowe at his natiuitie of the Gentile wise men, and againe at the time of his death of ye president Pilte a Gentile also, albeit not knowinge what he did. But the Iewes both first and laste in such wise employed their diligence, that from them the doctrine of saluation was deriued to the Gentiles. Nowe what maner of kingedome this is, it is of Christ in many places, as in the parables wherin he calleth the church the kingedome of heauen, likewise when he fléed leaste he shoulde haue bene made a Kinge of the people, againe before Pilate, &c. Playnely and euidently declared.
XXVIII. Redargution. The false and trecherous Iewes doe nowe impudently interprete these wordes touching the kingedome and principalitie to concerne Zorobabell, of whom mencion is made Esdr. 2. Heggeus. 1. &c. And yet besides that they are conuinced by the authoritie of their owne auncitors, into whose head, duringe the time that Herode reigned and enquired the truth of the matter, no such things euer came, it can by no meanes be vnderstanded of Zorobabell, which is added of the Prophete, namely, that his outgoinges haue bene from the beginninge and from euerlastinge.
This was very well noted of Chrysostom. And thus doe the Iawes reiecte the veritie explaned vnto them of their doctors, and dayly deuise absurd and false interpretaciōs of the diuine oracles, in such sorte that nowe it is euident that they are giuen vp of god into a reprobate sense, and that as well the scriptures as euery other thinge besides (yet thorough their owne deseruinge) is become pernitious vnto them.
XXIX. Institution. But goe to let vs by the example of [Page]the wise men submitte our selues wholy vnto Christ our kinge, and acknowledge ye incomparable benefites which we may receyue of him, if so be we will beléeue in him with our wholle harte, and with such fidelitye and diligence as is méete, obeye his commaundementes.
Where as if wée beléeue an obey him in déede, then are we true Israelites, and citizens regestred in the kingdome of heauen.Rom. 9. Not all that are of Israell, are Israelites, but they that are the children of promise.
Then Herode, when he had priuily called the wise mē, enquired, of them diligently, what tyme the Starre appered. And he sente them to Bethelem, and saide: Goe and search diligently for the younge childe, an when yee haue founde him, bringe me worde againe, that I may come and worshippe him also.
xxx. Correction. The vngodly albeit they haue rightly bene enstructed as touchinge the trueth, yet is their conscience neuer in quiet. They giue no credite to the Scriptures, and therefore they turne themselues to the deuises of mannes wisdome. But assone as they perceiue themselues to be conuinced as well by the Scripture as by naturall reason, they knowe not in the worlde which way to turne them. Wherefore they conuert themselues to deceites and wiles, and when they are fully bent in their mindes vppon mischiefe, and in ye meane time stand in doubte of all thinges, they séeme as though they were moued with some fauour and zeale of the truth, but in very déed they imagine nothinge els, then howe to deface and oppresse it. But at the length their malyce, one way or other, brusteth forth in such wise that the godly may both eschew them and auoide their snares pryuily prepared.
xxxi. Institution. All the godly therefore are admonished to béeware and circumspecte, and to obserue diligently, so far forth as may be, the tokens whereby they may finde out the fraude and impietie of those men, with whom they haue to doe.
Those that goe about to oppresse the truthe, some are tirauntes, some hipocrites: of either of them we may beholde the image and paterne in Herode alone, and goe no further. Both of them at the first coulloure their deuises, yea and fame themselue to séeke with the godly to promote ye sincere worshipping of God, as Herode saith here that hee will worshippe Christ. But surely those affections of the mind [...] shime not forth, neither doth that spirite appeare to bee in them, which otherwise is to bee founde in the godly sort: but rather alwayes there are noted in them either some wordes or déedes, out of which it is no harde matter to gather their contempte and hatred of pure religion.
Such a one is this, where Herode héere not without disdayne calleth Christ a childe, sayinge: Serch diligently for the younge childe.
Neither truely can the wicked any otherwise doe, then extinuate the dignitie of Christ, the worde of God, the Church, the ministery of the gospell: and one while openly, an other while ouerthwartly, giue some signifycation of their malignante minde, especially when they feare either that it will come to passe, that their enormites shal bée disclosed and reproued, or els their credite and commoditie any thinge empayred.
There is no doubt but that the Iewes, perceiued some such signes in them,E [...]d. 4. which after they were brought out of Babilon into Iury, would haue ioyned themselues as inhabitauntes vnto the Iewes, returned out of captiuitie, in buildinge of the Temple: Howbeit Zorobabell would not admit them: and that for good cause.
For albeit they auouched themselues to worshippe together with them one and the same GOD, yet notwithstāding sone after they declared many way [...]s how cruel & vnmercyful enemies they were of pure & sincere religiō.
And lo [...] the Starre which they had seene in the Easte, went before them, tyll it came and stoode ouer the place, where the childe was.
XXXII, and XXXIII. Doctrine, and Institution.
The iudgement of the Scriptures is heard, the common incklinge engrauen in the mindes of all men, likewise naturall causes are considered: and that, to the intente all those thinges (so farre forth as may bée) beinge compared amonge themselues, bothe our Faith might be confirmed, and also the knowledge of spirituall thinges, chiefely of the rightuousnesse, goodnesse, mercy, and power of God, myght growe and encrease, in vs.
To which ende and purpose God himselfe oft times is accoustomed els where to adioyne eftesones vnto his worde and doctrine notable workes and effectes.
Let vs not contemne therefore the reasons and naturall causes which doe illustrate and set forth vnto vs the knowledge conteyned in the woorde of God, and wonderfully helpe forwarde our weake vnderstandinge.
XXXIIII. Doctrine. There was néede of a Starre, which shoulde shewe not onely the Citye, but also the house, yea and the childe himselfe.
It is very lykely that all thinge there were so vile and abiecte, that no man woulde haue thought Christ the king to bée there. Albeit the Scripture be a faithfull wytnes & testifyer of the truth, yet, is it néedefull for vs to learne many thinges of men, of causes naturall, of signes, and other of the same kinde, which are ordynary and allowed of God, and so be made certaine of many particular thinges necessary to be knowne.
And when they sawe the starre, they reioyced exceedingly with greate ioye.
XXXV. Institution. The doctrine touchinge spiritual matters by which we are directed vnto Christ, & doo profite in Christ, we ought to imbrace with gladd & ioyfull minde and also to giue thanckes vnto God for the same. Which thinge truely they gladly wil doe that haue any vnderstandinge at all what great v [...]ili [...]ie and profyte commeth of sounde doctrine. [Page 83] And entring into the house, they founde the young childe with Mary his Mother, and fell downe and worshipped him, and openinge their treasures, they presented vnto him giftes, Gode, and Frankensence, and Myrhe.
XXXXVI, and XXXVII. Doctrine and Institution
Faith fyxed on the promises of God is not dcceiued, but like as god that promiseth is true, so ye faith also of the belieuer fyndeth at the length the trueth by experience, and perceyueth in déede the large fruites of fayth. By fayth the wise men were drawen out of farre Countries into Bethlem (for howe shoulde they haue taken vppon them so longe, difficulte, and daungerous a iorney, the way being altogether vnknowne vnto them, except they had bene incensed with a wonderfull Fayth?) there then they founde in very déede that which afore they beléeued.
Therefore let vs also, lokinge vppon the promises of god touchinge the benefytes as well of the life present as to come, neuer caste away our faith, but by the example of the faithfull Abraham, beyond hope beléeue vnder hope, nothinge doubtinge, but that God will performe his promises, if not for our cause, which verely are vnworthy of his benefytes, yet for his owne sake.
xxxviii. Doctrine. The wise men whilest they honour Christ with that honour which is due to God alone, doe confesse Christ not onely to be man but also true and perfecte God.
Which thing they fyrst learned in Persia by reuelation from heauen, afterwarde in Iury by the oracles of the Prophetes.
XXXIX. and XL. Redargucion and Doctrine
Here are conuinced all heretikes as the Ebionites, Cerinthians and such like, which contended that Christ is onely pure man, and not God. But much more grieuously are confuted the Iewes, which when they had heard partly of the wise men, partly out of the Scripture, many and most certaine testimonies touchinge Christ, yet would [Page]they not adioyne them selues to the wise men, to the intent to worshippe him: as neyther they will be perswaded to this daye to worshippe and ackonwledge Christ to be true God. Howe much better had it bene neuer to haue had any knowledge of Christ at all? for vndoubtedly looke how much more manifestly Christ is declared vnto them, so much more grieuously shall they be punished, whiche refuse to beléeue in him beinge knowne. But in déed those thinges ought to be fulfilled which God longe before by his Prophetes had pronounced touchinge the callinge of the Gentiles to come,Esay. 10.16. Rom. 9.10.11. and the reiection of the Iewes, and of a people to be raysed vp of no peole, and of those that were a people in déede, to be abolished.
Which things truely from the time ye the wise men came to worship Christ, began wonderfully to be accomplished and euen to this present day are performed.
It is requisite therefore that the doctrine touchinge the callinge of the Gentiles be noted in this place.
XLI. Doctrine. To worshippe with the bodie prostrate, and to offer giftes, are outwarde signes, to declare the inwarde disposition of the minde.
For GOD hath ordained that in profession of relygyon certaine rites and ceremonies shoulde bée vsurped in the Church, with which men myght testyfye euery waye their godly and obedient minde.
And for this cause woulde God himselfe likewise declare his will towardes men by certaine Sacramentes of him instituted: whereof such are the actions, that lyke as they shewe forth alwayes some signification of the fayth of men to god warde, so also they yeld the like signification of the good will of God towardes men. And yet is it not lawfull to admit here euery sort of signes, but those onely which are founde established by the worde of God. For to goe aboute to reduce againe the superstitious rites of of the Gentiles alredye abolished and abandoned by gods worde, were an heynous offence.
XLII. Doctrine. By the very kinde & maner of their presentes, [Page 84]the wise men declare, that they make a true and perfect confession of Christ the sonne of God. They offred Golde, as who sayth, acknowledginge him to bée their Kinge and Lorde, which should most wisely gouerne and most mightely, defende his spirituall kingedome, that is to say, his Church wherein they themselues were enrolled. Kinges and Princes commaunde Golde or Coinage too be payde vnto them.
Whylest they offer Frankensence, they confesse him to be very God. For in sacrificing or consecrating of things, it was a cus [...]ome commonly receyued for the most parte amongest all people, to offer Frankensence.
Wherefore Marcellinus the Bishop by castinge thrée greynes of Frankensence into the fire, is iudged to haue attributed a kinde of diuinitie to his Idoles. The offering of Myrhe testifieth that Christ is true man, which should dye the death. The people of the East partes, and especially the Iewes, had a custome to season the bodies of the dead with Myrhe, by ye vertue whereof they wee kept from putrifaction, as the Phisition doe auouch.
They therefore that confesse themselues fyrst before the congregation to be citizens of the Church of God, and afterwarde that Christ is both true God and true man, doe make (as we thinke) so notable a confession of faith, that nothinge can be further required therin.
XLIII. Institution. We are admonished also by the example of the wise men, as well in our minde as in our bodye to worship Christ, to confesse and acknowledge him to be the head and Lord ouer his church, and as very mā so also to be very god. Moreouer we offer gold or money to Christ,Math. 25. if we deale to our néedy berthrē any part of our owne proper substance. God giueth vs richies, & therfore wil he be honored wc our ritches but thē is he honored whē we giue to his mēbers. We offer Myrhe, whē we take diligent héede, least ye corrupcion of sins do defile either our selues or others. Wée offer Frankensence of a most swéet sauoure, when our good déedes to the glory of GOD [Page]and edifiinge of our neighbour doe shyne forth and become apparaunte to all men. Finally we drawe forth of our treasuries giftes gratefull to God,Rom. 12. if, as the Apostle monisheth and besecheth, We wake our bodyes a quicke sacrifice, holy, and acceptable vnto God, which is our reasonable seruice, & not fasshion our selues after the shape of this world.
XLIIII. Correction. What punishmentes are not they worthy off, which hauing aboundantly wherewith (after the example of the wyse men) to honour & worship Christ the sonne of God, doo yet nothinge at all? they giue not to the poore, they make no confession of Christ, to the short, thou canst finde nothinge in them whereby thou maiest know them to be Christians. And although such appeare outwardly to be sober and modest, yet are they no better then the good and modest Gentiles. For no man is ignorant, that of a Christian man farre other duties and otherwyse done are required, then of a Gentile.
And after they were warned of God in a dreame, tha [...] they should not goe againe to Herode, they returned into theyr owne country an other way.
xlv. Doctrine. The prouidence of God is euer bent to the moderating and aduauncing of humaine affayres. For, that Christ new born might be kept from daunger, yt the wise men might returne home safe & sound, yt the rags of wicked Herode might be brideled & stayd, God accordīg to his vnsearchable wisedome prouided fyt & conuenient meanes. Who would haue thought ye by this meanes the Innocents should haue bene saued, & the tiraūt repressed? But truely God is no more destitute of his purpose, thē he ceaseth to take care fro vs: which in déede is so great and wonderful, ye euen whilest we be a sléepe, he suggesteth vnto vs ye which is néedefull to be done. So far foorth also doo the godly oft times euen in their sléepe profit more in good thinges, then the wicked continually wakinge profit in euill.
xlvi Redargution. Why do ye vngodly wax proude, bosting [Page 85]of their ownestrength? why threaten they to do al things as they lust? why doe they not rather obserue, how easely and quickly all their deuises are ouerthrowen? as for example whatsoeuer Herode went about is subuerted onelye by a dreame.
XLVII. Consolation. Let the godly consider these thinges diligently, and beléeue that God will neuer faile them. For he will destroy both his and their enemies, when and by what meanes we least suppose: If so be wee repose our hope and confidence in him, hee will bringe to passe vndoubtedly whatsoeuer he shall iudge to be expedient for our saluation.
XLVIII. Doctrine. By this place it is manifest, that oft times dreames are sent of God, and that men when they dreame are taught of God, & warned of most weightie matters.
A little after the Euangelist declareth that Iosephe likewise was by an Angell admonished in his sléepe to flie into Aegipt: and againe how after certaine yeares expired he was cōmaunded by like meanes to returne into Iury. Many examples are extant as wel in ye olde as new testament. And mark in the meane time, how diuers and sondry waies God openeth his will to men.
XLIX. Institution. The faith and obedience of the wise men is commended, whiche did not vnwillingly obey the monition giuen in their sléepe. There might easely haue risen in their mindes new doubts and scruples, & they mought peraduenture haue thought thus: If this, whom we haue worshipped, were God, he would be nothing afrayde of Herode, neither should we be forbidden to return to Herode. But they in no wise troubled themselues with any such curious inquisition, yea vtterly excluding al such cogitations, they accomplished with chéerfull minde ye which they were commaunded. Let vs therfore also enure our selues without backslyding to obey the voyce of god, which we oft times heare, if not in dreames, yet certes in the holy Scripture, in the vniuersall engine [Page]of this worlde, in our vnderstanding and perfect reson, in those thinges that teache vs publyquely in the [...]hurch, and that priuately prouoke vs to the thinges that [...] good and iust, fynally, in the notable déedes and examples of holy men. For by these and such like meanes God at all times talketh with vs, and prouoketh vs to obedyence, and all kinde of vertues.
L. Institution. What other thing shal we suppose the godly wise men to doe after they were returned into Persia, then all the dayes of their life with great gladnes and fauour to haue preached vnto their nation this Iesus whō fyrst they had learned by secrete reuelation, and by the starre, afterward by the Scriptures, and had beléeued and worshipped him both as very God the sonne of his heauenly father, and also as very man the sauiour and redemer of mankinde?
In lyke maner, therfore, if there be any of vs, whiche are before the residew of our brethren, lightned and aduaunced of God to an higher knowledge of spirituall thinges, let vs not suffer our selues by any meanes to bee letted, but that we may preache Christ sincerely, faithfullye enforme al others, confyrme and strengthen those that haue any whit profyted, and lastly direct all our thoughts, wordes, and deedes to celebrate the glory of CHRIST, and procure the profyt and vtilytie of our brethren.
Now if according to the maner of the time presente, and according to the state of the Churche, it séemeth good to selecte a few places amongst so many, then chiefely shal be vrged with great fruite, 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 stande somewhat longe, and spende the principall parte of his sermon, he shal very much profyt his hearers, especially the slow and duller sort.
Amonge the people giuen to the supersticious obseruation of celestial motions, of dayes, of howres, or to diuinations, [Page 86]the 9. and 10. place shal prudently be discussed: whervnto it behoueth those thinges to be applyed whiche are iudged conformable to the same argument, accordyng as thou shalt déeme it profytable to the capacities of the hearers. For so doth Chrisostom also vpon this place refel in many words iuditiall Astrologie. Yf it be expedient to inueigh with sharpe speaking against the enemies of the euangelicall veritie, the 14. 15. 16. 17. 18. 28. 29. 30. 31. places, will minister large and sufficient matter ynough. Finally where the people neglectinge Gods worde and diume affaires is to bee stirred vp and awaked from their fylthye sluggishnesse, and to be induced to the hearing and loue of Gods word, it shall be conuenient to sticke 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 muche to haue admonisshed is sufficient. Héere followeth an other example out of Luke. 2.
And his father and mother marueiled at those thinges,Example. III.which were spoken of hym. And Simeon blessed them, and saide vnto Mary his mother: Beholde, this childe is set to be the fal and vprising againe of many in Israel, and for a signe whiche is spoken against. And moreouer the sword shall pearce thy soule, that the thoughtes of many hartes may be opened. And there was a prophetisse one Anna the daughter of Phanuel, of the tribe of Aser, whiche was of a great age, and had liued with an husbande seauen yeares from hir virginitie. And she had bene a widowe about fower score and fower yeares: whiche departed not from the temple, but serued God with fastinges and prayers night and day.
And she came foorth that same hower, and praysed the Lorde, and spake of him, to al them that loked for redemption in Israel. And when they had perfourmed all things according to the law of the Lord, they returned into Galile, to their owne citie Nazareth.
And the childe grewe and waxed stronge in spirite, and was filled with wisedome, and the grace of God was vppon him.
This narration conteineth a double confession of Iesus Christ,Diuision. namely that he is the true Messias promised to the fathers,State. and true God (for this is the state and summe of this present reading): the one made by Simeon, ye other by Anna the prophetisse, two persons of great estimation, and of notable sanctimony of life.Kinde. Whatsoeuer therefore is héere rehearsed perteineth to the kinde didascalick.
And his father & mother merueiled at those things, which were spoken of him. I. Confession.
These words are thus added to ye sermon & thankes giuing of Simeō going next immediatly before: we ought in the meane time to obserue héere dilligently, what things conduce to ye cōmon places of christian doctrine. These are such as follow.
I. Doctrine. The foundation whervpon our faith in christ doth stay, are ye reuelations sent of God to ye godly, or the church. For by this meanes were taught & enstructed the shepherds, Simeō, Anna, Zacharias, Elizabeth & many other more ēflamed wt holy ye ghost, which al cōfessed & testified ye Iesus is ye promised Messias, & sauiour of our soules. Therfore albeit many other reasons do cōcur which may worthily induce vs to beléeue in Christe, yet ought these testimonies to be of great weight & importance we vs, & to stir vp faith in vs. For which cause also it is euident y• they were registred amonge the sacred scriptures.
II. Institution. It becōmeth vs highy to estéeme of ye holy scriptures, whiche conteine those notable testimonies of Christ our sauiour, & out of thē to séeke ye ground & confirmatiō of our faith. And moreouer we must dilligently enserch, heare, obserue, & reuolue ye witnesses of all famous men touching Christ and the vniuersal doctrine of religiō, whether the same be newlye reuealed by the holy Ghost, or taken out of the Srpitures. For by this meanes Faith hath euen from the beginninge bene planted [Page 87]in the church, and yet still groweth and is nourished, lyke as in déede there haue bene, bee, and will bee some at all times which are not afrayde to beare witnesse of. Christ, euen when the hazarde of their life is set beefore their eyes. For whiche cause they are called Act. 1. and els where, Confessors and Martirs, that is to saye witnesses. Therfore with their testimonies also oft times reuoked into memory, we ought to strengthen and fortify our faith.
III. Redargution. Forasmuch as both héere in this place and also els where Ioseph is called the father of Christ, a great sort gathered that Christ was borne of the séede of Ioseph and that Mary remayned not an vndefyled virgin. But they are conuinced by those thinges which we reade Luke. 1: When the angell had declared vnto Mary, that she should beare a childe: How can this thing be so, saith she, seing I know not a man? The angell aunswered forthwith:
The holy Ghost shall come vppon thee, and the power of the highest shall ouershadowe thee. And therefore the holy one that shall bee borne, shall be called the sonne of God.
And Simeon blessed them.
IIII. and V. Institution and Correction. It is our duty in lyke maner to wish well and congratulate with those whom God voucheth safe to adorne with his spyrituall benefits, yea and we ought also to giue thankes and sing prayses vnto God for them.
The angell Gabriel and Elizabeth called the virgin Mary, in semblable wise, blessed and happy aboue al women. But those ye doo not reioyce in other mens gifts and graces, especially spirituall, but enuy and disdayne them, declare themselues sufficiently not to be Christes disciples, neither to acknowledge the benefits of God in his saints. Wherefore as of enuy and hatred, so also deserue they to be accused of ingratitude.
And sayde vnto Marye his Mother: Beholde this [Page] childe is set to bee the fall and vprisinge againe of many in Israel, & for a signe that is spoken against.
VI Doctrine. Simeon calleth to minde the oracles of the Prophets as touching Christ, and chiefely that of Esay. 28: The worde of the Lorde shall bee to them an offence, that they may goe on and fall backward and be broken in pieces. And after a few words: Beholde I lay in Sion a stone, an approued stone, a corner stone, a precious stone, a sure foundation: he that beleeueth, let him not be to hastye.
Which place Peter also Act. 4. likewise in his fyrst Epi [...]le cap. 2. interpreteth after the minde of Simeon, saying: Christe is a stone sette to bee an offence and ruine of them that will not beleeue, and to be an vprising againe of the beleeuers.
To the same effect also speaketh Sainct Paule Rom. 9. who againe 2. Cor. 2. doubteth not to pronounce the verye gospell to be a swéet smell vnto God. to those verily that are saued, the fauour of life vnto life: But to them that perish, the sauour of death vnto death.
Heere vpon it followeth that whether men be saued or damned it dependeth chiefely of Christ. For they that beeleeue in hym obtaine saluation, but those that wil not beléeue are damned: like as Christ himselfe also defyneth Marc. 16. Who then perceiueth not the most ample dignitie of Christ to be heere celebrated and set forth? Furthermore, as those ye are saued ought to ascribe the benefyt of their saluation onely to God and to his goodnesse,Ephes. 2. séeinge namely they receiue also the very power of beléeuing freely of God (for faith is the gifte of God): euen so those that perishe, perishe onelye through their owne defaulte whilest they refuse to beléeue and to receiue the benefyts offred.
Which thing the Apostle Rom. 10 out of the same prophet Esay obiecteth to the vnbeléeuing Iewes. All the day long, saith he, haue I stretched out my handes to a people that [Page 87] beleeueth not, and that speaketh against me. Therefore not vnto God, but to our owne malice and wickednesse ought our damnation to be imputed.
VII. Redargution. Like as Christe by him selfe and simply is the cause of the risinge vp of many, and not the cause of ruine or falling but accidentally or by occasion: So the Gospell also by it selfe is the power of God to saluation to euery one that beléeueth: but if debate, sedition, or any publique calamities doe arise, that commeth to passe onely by occasion, whiche vngodlye men, hypocrits couetuous misers, tirauntes and such lyke doe séeke and procure.
For assoone as they perceiue that by the Gospell their incredulitie, and corrupte maners are reproued, and drawne to the tribunall seate of God and there condemned, they leaue no stone vnturned, to the intent they may oppresse it and vtterly extinguish it.
Let therefore those maliparte and subtill deceyeurs holde their tougues which in these dayes falslye slaunder the Gospell and moste cruelly molest all good men with false accusations, as though Christe were the ruine and fall of a great number by hymselfe, as though the Gospell dyd nothinge els then destroye and marre all, and lastely as though the godly teachers were the authours of dissentions, sectes, seditions, tumults. &c.
When as in verye déede they wishe well euen from the botome of their harte to all sortes of men, and labour by all meanes to erecte, edifie, saue, and traine all men to a better lyfe in CHRIST Iesu.
But what doest thou? Suche complayntes of the vngodlye haue beene hearde euen from the fyrste beginninge, as in the time of Elias, Ieremye, and Micheas the Prophetes, in the time of the Apostles, and in all ages hereafter shall the eares of menne be troubled and disquieted with such slaunderous voyces. [Page]But how these are to be resisted and their mouthes to be stopped, euery man may learne out of Tertulian cap. 4..41. of, his Apologeticus, out of Cyprian against Demetrianus, Augustines bookes of the Citie of God, and the hystory of Orosius.
VIII Institution. Let vs pray continually vnto god our heauenly father, that he wil not leade vs at any time into temptacion, nor suffer vs to stomble at the offendicles, which, of the humilitie of Christ, or of the doctrine of the Gospell, or of the conditiō of the ministers, or of some other lyke cause, may séeme to arise. Where if by reason of our infirmitie, or also by the iust iudgement of God for our sinnes, it chaunceth vs at length to fall: then that he w [...]ulde by his mercy and for the glory of his name, erect and lyft vs vp againe.
IX. and X. Doctrine and Institution. That Christ [...] was an offence to a great number of the Iewishe nation, the Apostle Rom. 9.10.11. plainly sheweth, where he disputeth of the reprobation of the Iewes, & calling of the Gentiles. Againe, 1. Corinth. 1. We preache Christ crucified to the Iewes an offence, and to the Gentiles folishnesse.
Paule also and Barnabas to the Iews, To you first, say they,Act. 13. it behoued the word of God to be spoken, but forasmuch as ye repell it, and iudge your selues vnworth, of eternall lyfe, beholde we are turned to the Gentiles. Likewise Peter in the seconde chapter of his first epistle, doth not obscurely reason of this matter.
Wherefore all men are admonished, and especiallye those whom GOD hath vouchsafed to illustrate, more then other, with the knowledge of his sincere doctrine, to ponder deeply with themselues, what maner of example is in the Iewish nation set foorth vnto all that are graffed into the church of God.
That people was peculiarly well beloued of GOD, and of them alone God gathered to hymselfe an holye Churche: but yet for theyr ingratitude they were reiected. [Page 89] They therefore that now stande in faith, let them not be proude thereof, knowings ye theire ruine is at all times likewise to be feared. Certaine it is, that if we which haue longe since receyued the light of the gospell, doe not procéede to bringe forth fruites worthy of the gospell otherwise then hitherto we haue done, God will soner then we be aware take him kingdome away from vs, and giue it to a nation that will bringe forth worthy fruites in déede.
When will ye [...]wake, O ye stubburne and stiffenecked people oppressed with continuall sléepe?
XI. and XII. Institution and Consolation. With what force and power all wiches hypocrites, false teachars, heretickes and tyrauntes haue to this presente day withstoode our sauiour and redéemer Christe, from the time that he was fyrst manifested in the fleshe, may partly out of the Euangelicall, history, Actes and writinges of the Apostles, partly out of the Ecclesiasticall stories, inough and to much appere.
And surely in Christ, which is in many thinges set forth to vs for an example, shineth a type or figure of ye christian lyfe and euen of the whole Church.
Wherefore séeinge Christ himselfe hath alwayes susteyned contradictions and controlementes, it is not to bée meruayled at, if the godly also bée oftetymes and in many thinges spoken againste.
For contradiction or persecution we may knowe to bée as a sure token, whereby the true Church of Christ is discerned from the sinagoge of Sathan.
For so it is prouyded, that, as many as will liue godly in Christe Iesu, muste suffer, persecution. 2. Timoth 3. Galat. 4. And as hee that was borne after the fleshe, persecuted him that was borne after the spirite: euen so is it nowe.
And our Lorde Christe hymselfe vnto his disciples,Iohn 15▪ If yee were of the worlde, saith he, the worlde woulde loue his owne. If they haue persecuted mee, they will also per [...]ute you.
But let vs be of a good courage, and comfort our selues in aduersitye by the example of Christe goinge before vs.
We knowe well ynoughe that seruauntes can not be in better place, then their lorde is in: wherefore let vs valyauntly susteyne the lot that God hath appointed vs in the confession of the Gospel, nothing doubting,Rom. 8. But that if we suffer and be humbled heere with Christ, we shall also with him be exalted and haue the fruitiō of eternal glory.
And moreouer the sworde shall pearce the soule that the thoughtes of many hartes may be opened.
XIII. Doctrine. The blessed Virgin hir selfe sufferd no doubt excedinge much griefe and anguishe for Christes cause. For what hart had she, (may we thincke) I say not when for feare of Herode she was driuen to flye into Aegipte, and there liue longe time an exull, nor whē afterwarde beinge loste by the way she fought hir sonne very carefully in euery company, but when she sawe him hanging on the crosse, and distressed with al kinde of contumelies? There is no doubte but that she was then vehemensly troubled, and had almost thought, that he was not the true Messias whom afore she beleued, & of whom she had conceiued a most certaine hope.
Such an offendicle therefore or at least such inwarde heauines, is noted by the Metonimye of a sworde bringinge sorowe with it.
Howebeit héere we may learne, that no man is so perfect, but that nowe and then he suffereth some offence (vaynquished by the infyrmitie of the fléesh) by reason of Christ or the Gospell.
For euen the Saintes also doe oftetimes complaine,Psal. 73. that their féete are well nie caused to slide: whiles they behold the godly here on earth to bée afflicted and the wicked to florishe in sprosperitie.
But so it is,Corinth. 10. God helpeth his chosen in due tyme, and by streatchinge forth, as it were, his hande, lifteth them vp, whom he perceyueth to be in daunger.
Temptations are not perpetuall, neither doth God suffer any to bée tormoyled with them aboue their strength.
XIIII. Institution. Let vs acknowledge therefore our owne weakenes, and if at any tyme it chaunceth vs to wauer and fayle either in doctrine or déedes, let vs remember that we are not better then the residue of the Saintes, and with all let vs require and expecte at gods hande, that he woulde confyrme vs in the trueth.
XV. Doctrine. Ruine or vprisinge, as they happen for Christes cause, are not light or hidden, such as manye be apprehended onely by thoughts, but very graue, sharpe, vehement, and such as are apparaunt and open, so that all men haue power to iudge of them.
For all maner of offences doe first springe in the harte, where the thoughts doe accuse or also excuse one an other, and as ye would saye, striue and conflicte amonge themselues, notwithstanding a litle while after they breake forth into wordes or else into manifest déedes.
So lurked the offence of CHRIST some whiles in the hart of Peter, whylest he priuily thought: That Christ, whom the Iews so spitefully entreated, was in no wise the true Messias.
But in short space aster his thoughtes were disclosed, when he openly reuolted from Christ, yea and flatly denyed that euer he knewe him.
Wherefore howe Christ was to him an occasion of ruine or fallinge, euery manne myght then easily iudge.
Contrarywise, they that beléeue, doe fyrst in their harte beléeue vnto rightuousnesse, and afterward with their mouth make confession to saluation.
Which whilest they doe, all men maye iudge, howe CHRIST is to them a resurrectyon or vprisynge againe.
XVI. Institution. Seing therfore the cace standeth thus, [Page]that euery offence is first conceyued in the hart, and after commeth abrode into light: It be honeth vs truely to pray vnfeignedly to God, that he would vouchsafe so to purge and fortify our hartes with his spirite, that no offenses take any roote in them.
Or if at any time we beginne to wauer and doubte as touching the dignity of Christ, or excellency of the Gospell, then that he would by his holy spirite and word strengthen vs, before such cogitations come to light, whereby extreme destruction should of nessitye folowe.
And there was one Anna a prophetisse the daughter of Phanuell of the tribe of Aser: she was of a great age, II. Confessiō of Christ. and had liued with an husband seuen yeres from hir virginitie. And she had bene a widowe about fower score and fower yeres, which departed not from the temple, but serued god with fastinges and prayers night and daye.
XVII. Doctrine. In this seconde parte touchinge the confession of Anna, where many thinges are rehearced attributed to hir persone, as the name of Anne, the gifte wherewith shée was adorned, prophesie, hir parentes, tribe, age, hir former state of life, hir widdowehoode, place, she departed not out of the temple, hir exercise or maners, she serued GOD with fastinges and praiers night and daye: these thinges, I say, thus attributed vnto hir, wee shall perceyue to bée heaped together to the amplifyinge and augmentinge of hir dignitie, by reason whereof the autoritie of hir testimonye or confession which she made of Christe, is of necessitie also illustrated and increased.
Herevpon wée haue to consider that there is no estate or degrée of men, which God refuseth but that euen to all, so they imbrace rightuousnesse and pietie, the holy ghost is giuen and the trueth reuealed.
Beholde, I beséech you, what great diuersitye there is, of those that confesse and celebrate CHRIST as soone as he is borne. [Page 91] Some are angels, some are humaine creatures, and of them both men and women, some are simple and rude shepehardes, and the same Iews and neighboures borne, some are learned some vnlearned, some are pagan wyse men and straungers, some are maried folke, as Zacharias and Elizabeth, some single as Anna the widow &c.
For certes he that was sent to procure the saluation of all men, is worthily made manifeste to all sortes or men, and of the same honored and praised.
XVIII. Institution. Let euery man haue a diligent consideration of his owne callinge, and be altogether in this, that he maye please the Lorde in that state wherevnto he is called.1. Corinth. 7. Colloss. 3.
For in eche kinde of life wée may serue and please GOD, least any man should thinck y• he might iustely pretende, any excuse. Albeit it can not be dissembled but that sometime in one kinde of life more oportunitie doe happē to ye furtheraunce of pure inuocation, and to the accomplishement of such like dueties of pietie, then in an other, which thinge both here in this place, and also 1. Corinthians, 7. touchinge single life, wée sée to bee signified
XIX. Institution. Amongeste other exercises of godlynes here is commended vnto vs the continuall inuocetion of gods name, and fastinge, whereof that norrysheth Fayth, thys humylytye and mortyfycatyon of the fleshe.
Neyther shalt thou thincke it suffycient in cace, thou exercysest thy selfe in these kynde of Godly actyons, whilest common prayers or publick fastinge is appointed, but rather thou shalt indeuoure thy selfe to this, that of thine owne accorde, without the appoyntement or commaudement of any man, thou maist chéerefully accomplyth all thinges, as it is euident the widowe Anna did.
God is moste cheifly delighted with a frée harted, chéerfully, and liberall worship.
But seuerally by name these exericses are to bee commended [Page]to Widowes, vnto whom is sette forth and be paynted in Anna the Prophetist, an absolute image and paterne of life rightly to be framed. Wherevnto may be added that whch is reade as touchinge Widowes. 1. Timoth. 5.
And she came forthe that same hower, and praysed the lorde, and spake of hym, to all that looked for redemption in Israell
XX, and XXI. Doctrine and Institution. This thing may all men worthily iudge to be euen miraculous, that so many men and women of diuers degrées and calling hauing no talke or communiation togyther before and without making any conspirasie, should pronoūce one and the same sentence of Christ namely that he is both true God and true man, the Messias, that was promised to the fathers.
And cer [...]es this consent and agréement of ye doctrine and confession of Christ, ought greatly to confirme and establishe our fayth.
Neither let vs doubt to adioyne our selues vnto that Church, in which is heard a perpetuall consent both in the doctrine and confession of Christ.
For this confession is as it were a marke and token wherby the true Church is adorned, and sequestred from the false.
They that consent and agrée not with the catholike Church of God, which euen from the beginninge of the worlde hathe alwayes confessed and preached Christe to be the true Messias, which should breake the Serpentes head doo exclude themselues from the Church of Christ, and departinge awaye, become the authors of newe sectes.
And surely without the Church which standeth vppon a perpetuall consent of doctrine, no man can nay more obteyne saluation, then without the arke of Noe any could be saued from drowninge, the flood couering and swallowinge vp all thinges.
Therefore nothinge is more amyable thou the concorde and vnitie of the Church, seing where the same is by the temeritie and mallyce of wicked men once broken and dissolued, it can by no Councells, Synodes, Colloquies or assemblies be amended and redressed, except the holy Ghost doe after a certaine priuie and wonderfull maner conciliate the myndes of those that be at variaunce.
XXII and XIII. Doctrine and Institution.
Confession as touchinge. Christe ought not to be done in hudder mudder, but openly and before all the Congregation. Let our news followers of Nicodemus goe packe them hence, which are of opinion that they doe aboundantly satisfie the duties of Christians, when as they whisper in the eares of two or thrée that they professe the trueth of Christ.
But that is not suffieient: For it is required that thou make also confession before all men, whensoeuer the oportunitie of confessing shall offer it selfe to the glory of God and edifiynge of our neighbour.
And this oportunitie is not to bée omitted, but rather diligently to be sought for: For as Anna was inflamed with incredible feruency of fayth, which durst so promptly and fréely confesse Christ openly in the very temple▪ Euen so we also, if at least there remayne any sparke of sincere fayth in vs, ought no lesse wyllingly and vnbashefully to confesse Christ as occasion shall serue, and be ready to render an account of our fayth to euery one that will require the sam [...].
XXIIII. Doctrine. The Euangeliste dooth not obscurely signifie, that Anna witnessed by hir confession that the redemption and deliuerance of mankinde, which was brought into the power and seruitude of sinne and death, ough to be accomplished onely be Christe, which the Lawe and Prophetes had euery where declared.
XXV. and XXVI. Doctrine and Consolation.
The expectation and loking for redemption is a notable token of the true Church. For in the Church alone remayneth the vndoubted hope as touchinge redemption and saluation, and the godly sorte onely donne with an vnshaken Faith looke for saluation by and for Christ.
For which cause the church is thought to bée armed with such a Faith touchinge Christ our sauiour, that the gates of hell can not preuaile against it.
Therefore with this hope of redemption to bée had in the Church let the godly comforte them selues in all daungers and temptations.
With this hope let the weaker sorte bée armed as ofte as they shall enter into any spirituall conflictes.
And thou whosoeuer thou arte, take héede in any wise, that thou bée alwaies in the noumber of them, that looke for redemption of Christ.
Which if thou doest care for in déede, thou shalt no doubt féele euery where great peacè and consolation.
And when they had performed all thinges according to the lawe of the lorde, they returned into Galile, to their owne citie Nazareth.
XXVII. and XXVIII. Doctrine and Institution.
By the law of God it was commaunded, that euery first borne should bée brought and consecrated to the Lorde.Num. [...]. Gods lawe hath nothinge vaine or superfluous in it, but what soeuer God commaundeth, is grounded vppon iust and weightie causes.
Wherefore God saith well that al the first borne in Israell was due vnto him, from that time wherein he strake all the first borne in the lande of Aegipt. But nowe all euen as manye as professe Christes religion ought to be brought forth and consecrated to God, forasmuch as all the glory and benediction of that auncient people is con [...]eighed by Christe to the beléeuinge Gentiles, as Peter in his fyrste Epistle Cap. 2. aparauntly teacheth: [Page 93] You, saith [...]ée, are a chosen Kinde, a Kinglye priesthod, an holy nation.
We are admonished therefore that we should with al studye and dilligence endeuour our selues to obserue the law of God.
If Christ the author and lord of the law, did humbly submit himself to the law, what excuse shal we make, wherby we should not obey the law? It remayneth therefore that we consecrate our selues wholy vnto God, not onely in our younge and tender age, but also all our lyfe longe.
The ceremonies and oblations of Moyses are verilye in our dayes abolyshed, neither is it required of vs that we shoulde offer for our children Turtle doues or young pigeons:
Neuerthelesse it is our part and dutye in cace we haue any children borne vnto vs, fyrst to acknowledge them to be giuen by the onelye goodnesse of God, and that we owe vnto hym vnspeakable thankes for so great a benefite. Moreouer we shall consecrate them vnto the Lorde, if so farre forth as lyeth in vs, we bring them vp in the feare of God, and in the simplicitie of doues, in modesty and innocencye, and so instruct them throughout all their life, as that for their sanctimony and vertues the name of God may be gloryfyed on earth.
This is one manner of conseeratinge children to the Lorde, set forthe vnto al christians: Ye fathers bringe vp your children in the nourtour and correction of the Lorde. Ephes. 6 For the whole institution and chastisement ought to be directed to the glory of the Lorde.
And the childe grew, and waxed stronge in spirite, and was fylled with wisdome, and the grace of God was vpon hym.
XXIX. Doctrine. All thinges truely in Christe are very excellent and singuler, and that by reason of his dyuine nature ioyned to his humayne.
Notwithstanding we may iudge also in generall of all [Page]children, especially those that are borne of faithfull parents, that the holy Ghost vouchsafeth likewise to strengthen them, which in deede is the most ample benefytte of God toward vs. For this cause Christ not in one place greatly commendeth little children.
Except ye turne and become as young children, Math. 18. ye shal not enter into the kingdom of heauen. Suffer little children to come vnto me & forbid them not, Luc. 18. for of such is the kingedom of God, &c.
XXX. Redargution. Who therefore is of so mischeuous a minde, to cry out ye young children, which Christe so muche commendeth can not be partakers of spirituall benefyts? and to restraine them from baptisme and all sacred rites? God voucheth safe to sanctifye some euen in their mothers wombe,Iere. 1. whiche is reported of Ieremy and Iohn the Baptist, in the scriptures, some he sanctifieth eftsoones in their childhood,Luc. 1. as Samson and others: why doste thou thē enuie such, and wilt not suffer them to be consecrated to the Lord?
xxxi. Institution. How much better that we doe, if we entirely loue young children being so déere vnto god, and deuoutely reuerence them as the electe organs of God? againe if we pray to our heauenly father, that hee woulde enforme their harts with his holy spirite, and direct them to learne and imbrace true pietie and godlynes?
For the feare of the Lorde is the beginninge of wisedome. Prouerb. 1.
Let children therfore be nourtered and taught in the elements of sounde doctrine. Where the foundations shall in this wise be layde, the lord will add happy successe and procedinges in the rest.
Hee wyll fyll them with wisedome, and the grace of GOD shall bee vpon them, as it shall séeme good vnto the Lorde, in whom alone it lieth to prescribe the meane. O happy are those children of whom it may in some sorte be iudged that God doth illustrate them with the light of [...]is grace.
xxxii. Correction. Albeit it chiefelye dependeth of the goodnesse of God, that children are made strong in spirite, fylled with wisdom, and by the speciall grace of God prospered in all their procéedinges, yet that a great helpe and furtheraunce herevnto remaineth also in the parentes, no man is ignoraunt.
The first education of children euen alone for the most parte is the cause, that we haue either good or ill citiezens. For looke what impes we bringe vp, such men in a maner doth the common wealth receiue of vs afterward.
Beware how thou thinkest them to proue good men, whom beinge boyes, thou séest to be of rude and dissolute maners.
What great infection of euills children take of their parents, and what mischeuous examples they mark oftetimes at this age in their gouerners and masters, no man can with toung expresse or declare.
There is no doubt, but that this inordinate education of children, which now a dayes we may euery wher behold, doth portende some bloody happes, and great calamities verye shortly to ensue.
But let vs praye vnto God that hee will guide vs all with his grace, and turne awaye in time the mischiefes hanginge ouer our heades.
How if consideration be had of the time present, then with good right shall be handeled before the Church the 1. and 2. Of the places afore goyng, which, and vvhen moste chiefely to be handled. places, which are as touchinge the certainty of the christian faith, also the 20. 21. 22. 23. of the agrement in doctrine and confession of the same before the Church of God.
It is certaine, that these places beinge either seuerally at large or ioyntly amonge themselues (forsomuch as if thou lokest vppon the matter, they are of allyaunce togyther) clearelye explayned, will ingender no lyttell fruite in the myndes of the hearers, and will bringe to passe that a greate number shall couragiouslye imbrace the GOSPELL, and with all séeke by all [Page]meanes possible to promote and aduance the same.
Moreouer, for those that in these dayes doe slaunder and barke against the labours of godlye teachers, and that forge and contriue no fewe thinges whereby they maye bring as well the Gospell it selfe as also the interpreters therof into hatred and hasard, it shall bee for the behoofe of the church, if the 6. and 7. places, against them to whom Christe is an offence, bee more largely and amplye declared.
Where if it lyke thée rather to erect and comfort those that now in many prouinces are most cruelly oppressed for the confession of the trueth, thou shalt oportunely entreate of the 9. 10. 11. 12. 20. 21. places.
But in case any be disposed to frame such a Sermon, whereby all sortes of men may be admonished and moued vnto pyetie and sanctimony of lyfe, very fyt for this purpose wyll be the 17. 18. 19. places more copyouselye discoursed.
But who knoweth not what detestable demeanour and corruption of maners is now euery where to be seene in children? agayne what great negligence there is as well of parents as of Scholemaisters in the good bringing vp of Children?
Therfore he should best prouide for the vtilitie of many, that shall determin with himselfe to tary somewhat long in those thinges, that are briefely touched in the 29. 30. 31. 32. places.
What néede many words? Out of the places hytherto declared thou shalte chose now these now those to bee more at large discoursed and illustrated, which thou shalt déeme most conuenient for the state of the Churche, the time, places, and persons.
We haue exhybited thrée examples of the kynde didascalike deriued out of historycall narrations, and howe it behooueth to excrepte and digeste common places oute of euerye member thereof, I suppose it is [Page 95]of vs sufficiently declared:
Now reason requireth that we adde also an example of the other forme,Things to be obserued in the examples of the other forme. in which namely no continuall narration is knit together but some doctrin is simply expressed, and the same also with certaine argumentes and reasons confyrmed.
It is dilligentlye to be prouided and foreséene in this forme,I that the scope and certaine meaning or doctrine of that part or parcell, which is taken out of the holy Scripture to be declared to the people, be before all thinges thoroughly knowne and perceiued. And that alwaies for the most part is expressely to be founde either in the beeginning or els in the ende of the reading.
Iohn Baptiste seeing Iesus comminge vnto him, had in déede a very briefe, but yet a graue and and high Sermon as touching Christ, whereof he himselfe maketh this the ende, saying:
I haue seene and testified, that this is the sonne of God.
It is plaine therefore that all that Sermon of Iohn tendeth to this ende:Iohn. 1 that he might declare, Chrst to bee God the sonne of God.
In the epistle to the Hebrues, it is learnedly declared, that Christ is both God the sonne of God, and also man, and that two natures doe consist in one person. Wherfore in the very entrye of the Epistle it is cléerely sayde:
That God the father, as he spake in times paste to our forefathers which beleeued, by his Prophets, so in these later daies hee hath spoken by his sonne verye God and verye man.
And yt this scope or state ought alwaies first to be found out, before it be pronounced as touching the kinde of the Sermon, it is aboue rehearced.
Secondly,II in the examples of this forme many and diuers arguments are founde for the most part orderly disposed, and applyed to confyrme one and the same state or article of doctrine. Those it behooueth alwaies so to be taken and expounded as that they may be vnderstoode to [Page]tende directly to the selfe same state.
For it is necessary that all thinges be directed to one and the same scope, which the Scripture it selfe proposeth.
Further,III hereof it foloweth thirdly, that in examining of euerye argument, many and diuers places ought not rashelye to be drawne oute of the partes or members of them, and that least suche plentye and diuersitie might withdraw the mindes from the chiefe and principal state or scope of the matter.
Lastly,IIII albeit some places also may be drawne forth, such inesp [...]ciallye as are diuers and some what differente from the state it selfe, yet shall it not be expedient to stand ouerlong in the enarration therof.
For it would be very absurde, to turne away the oration from that whiche is the head and fountayne of the busynesse. These thinges it séemed good thus briefely to premise.
Let vs take in hande therefore the short Sermon of Iohn the Baptist touching our Lorde Christe,Example. as it is read Iohn. 1.
Iohn seeth Iefus comminge vnto him, and saieth: Beholde the lambe of God, which taketh awaye the sinnes of the world. This is he of whom I saide: after mee commeth a man, which went before mee: for hee was before me, and I knew him not, but that he shoulde bee declared to Israel, therfore am I come baptisinge with water. And Iohn bare recorde, sayinge: I sawe the spirit descende from heauen like vnto a doue, and abode vpon him, & I knewe him not, but he that sent mee to baptise in water, the same saide vnto me: Vpon whom thou shalt see the spirite descende, and tary still on him, the same is hee which baptiseth with the holy ghost. And I saw and bare recorde, that hee is the sonne of God.
In this briefe Sermon Iohn the Baptist affirmeth and proueth,State. that Christe is not onely man, but also God the sonne of God. For this is the conclusion & likewise the [Page 96]state of this present Sermon.
Wherevpon euery man may easely consider, séeinge there is handled héere a doctrine as touching the diuinitie of Christ, that it is of the kinde didascalick. Kinde.
The argumentes or proofes how and after what sorte they are distincted and deuided, we will eftsoones declare.Arguments.
And héere we saye againe that our faith in this place ought greatly to be confyrmed as touching the diuine nature in Christ. Yea and the example also of Iohn Baptiste doth not a little excite vs to make confession of our faith. But let vs examine euery parte and member by it selfe.
Iohn seeth Iesus comminge vnto hym.
I. Doctrine. Iesus came to Iohn, as well that by his presence he might cause him to be strong, couragious, and constant in the office of teaching, as also that by such an occasiō the people might more fully be taught of Iohn, that Christ is the Messias promised in times paste to the fathers, and that the same also is both true GOD and true man, by whom mankinde shoulde be deliuered from sinne and euerlasting damnation.
Wherevppon truely it becommeth plaine and euident, that GOD, like as he determined from euerlasting to sende his sonne into the world, to the intent those that beléeue in hym might likewise bee made the children of GOD, and obtayne saluation: euen so when the same his sonne was come downe to the earth, he ordayned and woulde haue to be extante certaine fytte and conuenient meanes, by which men might bee moued and perswaded to beléeue.
In these poynts therfore ought to be put the comming of Christ vnto Iohn, & the Sermon of Iohn that followeth immediately of Christ.
II Institustion. Herevppon we learne, that we ought both to minister vnto other all occasion of promotinge the trueth and of preaching Christ, and also to take it beinge offred of others. [Page]Certes where the same may be had▪ we must in no wise suffer it to slyp away.
Wherefore the Apostle,Act. 13.14.17.18.19 to what place soeuer he came, assoone as he was entred into the Synagogs or Schooles, preached Christe with great and inuincible courage, and refuted the Iewes that withstoode and contraryed his doctrine.
III. Correction. They are reproued indifferentlye as well that get oportunitie, and yet dare not vtter any thing o [...]enly as touchinge the Gospell, neither giue any ynckling or signifycation, that they haue any knowledge thereof, as also that labour by all meanes, to hynder the study of the holy Scriptures, and to stop the course of gods worde.
For in déede eyther of them doe sufficiently declare themselues to be vnwillinge, that Christe shoulde come vnto Iohn, and by hym be commended to the people.
And sayth: Beholde the lambe of God, that taketh awaye the synnes of the worlde.
IIII. I. Reason wherby it is proued that Christ is not onely man but also God. Doctrine. The fyrst reason whereby Iohn declareth Christ not onely to be man, but also God, deriued of the type to the truth, and of the propheticall predictions to the thinge present.
In times past it was presignifyed and foretolde, partly by diuers sacrifyces and rites, and partly by the oracles of the holy prophets, that there would one day come a lambe with whose bloud the synnes of the whole worlde shoulde be clensed. And certes that Lambe is this whiche wee fee, Christ.
Christ therefore expiateth the synns of the world with his blood and death.
Howbeit by blood and death is noted the humanytie of Christe whiche is playnely expressed Heb. 2.
Againe heerevpon it followeth, that Christe, forsomuch [Page 97]as hée purgeth sinnes, is also very God. For no man can deny that by his owne proper power and vertue to expiat, take away, and remitte sinnes, belongeth onely vnto God.
But as touching that which perteyneth to sacrifices or rites, [...]he Scripture most apparauntly entreateth, as of the Paschall Lambe Exod. 12, of the two Lambes to be offered dayly continually Exod. 29, and Num. 28. finally of the Lambe to be giuen after certaine dayes of clensinge for euery childe newe borne Leuit. 12.
To these tipes and figures ye Iohn directed the force and sharpnes of his minde, no man standeth in doubt: The prophesye if we requiyre, Christ Esay. 53. is depainted & described in the likenes of a Lambe holding hir peace, when she is leade awaye to the place of slaughter.
Therfore that Lambe both God & man, which the tipes and predictions of the prophetes foretould should come, Iohn affirmeth to be present, and that it ought to be acknowledged in Christ.
And what other thing séemeth to be signified by the particle Ecce Behoulde, then a difference betwixte the lawe and the Gospell? In the time of the lawe were inculked in the Churche figures and prophesies of the Lambe to come, but vnder the Gospll the Lambe it selfe is openly séene.
Wherfore, here vppon maye easely be gathered the certaintye and excellensye of the Gospell and of the euangelicall doctrine, before the lawe. As touching which thinge also 2. Corinth. 3. We haue here then a double doctrine declared at once.
V. and VI. Doctrine and Institution.
The power and goodnes of our sauiour Christ is not a littell amplyfied, when as Iohn very aptly saith, that by him are taken away the sinnes of the world.
For it is signified that there can not bée so many or so greate sinnes at any time committed, but that the [Page]bloud of Christ is sufficient to make satisfaction for them. Which amplification Iohn expressed also in his first Epistle Cap. 2. saying: He is the propitiatiō for our sinnes, and not for our sinnes only, but also for the sinnes of the whole worlde.
And certes it is true, if the will of God and of Christ be considered, the fruit of his bloud sufficeth and is applied vniuersally to all men: but if regarde be had to the will of men, there commethe oftetimes an impediment therefrom, whereby they can not be pertakers of spirituall benefites.
VII. Redargution. They are greatly deceyued, that séek [...] for remission of sinnes any other waye, then by Christ. There is no other Lambe that hath power to forgyue sinnes, but this alone to whom Iohn willeth all men spedily to come.
Be thine owne workes neuer so excellent, and presume neuer so much with god after thine owne deseruing,1. Ioan. 1. yet must thou néedes graunt of necessitye vnto this lambe the right and power of pardoninge thy sinnes.
VIII. Institution. Where if we feele then our selues to be oppressed with the greuous burthen of our sinnes (for we must all confesse of necessitie the cace so to stande with vs): Let vs flye vnto this our aduocate & redemer Christ, and praye humblye to God the father being iustly offended with vs, that it would please him to be pacified for the blood of his innocēt sonne,1. Corinth. 5. for somuch as he also is the paschall Lambe offered vp for vs, and not impute vnto vs any more our sinnes.
For what shall it profyt vs to haue Christ appointed the Lambe, by whose death the sinnes of the worlde shoulde be taken away, if in the meane tyme those thinges which wee haue committed, be not done awaye?
To the ende thereof the benefytes and merites of Christe may bee applied vnto vs albeit vnworthy, it is our partes and duties both day and night to praye vnto God our heauenly [Page 98]father with a pure and constant faith.
IX. Consolation. With what thinge maye doubtfull and carefull consciences more fortifie and confirme themselues, then when they vnderstand that by this meanes the vndefiled Lambe Iesus Christ is set forth vnto thē, through whose intercession, as many as beinge moued with repentaūce of their former offences beleeue in him, doe obteyne ouerlastinge saluation?
X. Institution. Wée ought to yelde continual thankes vnto God ye father who hath giuen vs to liue at those times in which ye Lambe so long before promised and loked for of the holy fathers is exhibited in the flesh, and hath with his pretious bloude and death as with a raunsome giuen, made satisfaction for the sinnes of all men.Luc. 10.
Many Kinges and Prophetes haue bene desirous to se the thinges that you see, and haue not sene them: and to heare the thinges that you heare, and haue not hearde them, &c.
This is he of whom I sayd: After me commeth a man, which wente before mee. For he was before mee, and I knewe him not, but that he shoulde be declared to Israell, therefore am I come baptisinge with water.
The seconde reason prouinge Christe to be GOD, taken of his eternitie. Christ came after me, to witte,II. Reson. as touchinge the fleshe and his humaine nature: and yet went the very same before mee in respecte of his dyuinitye.
But if Christ be eternall it is plaine that he is also very GOD.
And in deede Christ was simplye before Iohn in the beginninge and from euerlastinge, as the maker and creator of the same Iohn: But yet in takinge of manes nature he is knowne to be after Iohn, namely by the space of Sy [...]e monthes or thereaboutes, as the angell Luc. 1. doth wytnes.
XI. Institution. Iohn, in auouchinge himselfe fo haue borne ye same recorde of Christ before yt he heareth now, admonisheth vs that we ought neuer at any time to be beterred either with any feare or shamefastenes from the confession of the Gospell, but rather whensoeuer occasion is offered, that we shoulde clerely and vnbashefully pronounce whatsoeuer wée thincke of Christe and of all the Euangelicall doctrine.
A good songe, though it be oftetimes repeated (accordinge to the prouerbe) is alwayes gratefull to the hearers.
Add moreouer that in this place is commended the constancye and perpetuall consente of godly teachers in sound & wholsome doctrine. Iohn confesseth still the same thinge nowe in the presence of Christ, which he had pronounced before of Christ being absente.
Nothinge is to be altred or transposed in the substance of doctrine or foundation of faith. The doctrine that hath once bene sounde and true, must of necessitie alwayes be true, like as God himeselfe also, of whom all sounde doctrine doth procéede, 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 haue bene before Iohn, and by the other to haue come after Iohn.
Therfore Iohn sheweth Christ openly, and commendeth him takinge awaye the sinnes of the worlde, as he is one person in which two natures are ioyned together.
For truely it behoueth vs that wee vnderstande Christe to haue accomplisshed, accordinge to eyther nature, the thinges that pertayne to our saluation.
For in cace Christ ought to haue executed the busines of our saluation onely after his diuine nature, then it had in no wise bene néedefull for him to haue put on humaine flesh.
XIII. Redargution. By what meanes shall they defende [Page 99]their cause, which affirme: That the Worde or Sonne, beinge the seconde person in the diuine essence, did then first take his beginning, when hée tooke vppon him mannes fleshe? Iohn very wisely confesseth that he was before him, God vndoubtedly begotten of God before all worldes,Iohn. 8. in which respect Christ also himselfe said that he was before Abraham was borne.
XIIII. Institution. Of some peraduenture might be suspected so diligent and ofte repeted a cōmendatian of Christ by Iohn, as though, thorough a certaine humaine affectiō, & perhaps for kinredes sake (Inasmuch as Elyzabeth Luc. 1. is accounted to be Maries cousin) the one fawned vppon the other, Iohn aunswereth: How should I either by reason of flattery or any other sinister affection commend Christ, when as I neuer before this time had any kinde of acquayntaunce with him, neyther dyd I euer sée him till nowe?
I, saith he, knewe him not. And it is very likely that Christ was vnknowe to Iohn, not only bycause Iohn kept in the Countreye and in the defart far off, and Christ lyued alwayes in townes & néere to Hierusalem, but also for that Christ vntill that present time wherein he was baptised, had as yet gotten himselfe no name and renowne by reason of any myra [...]les.
But then did Iohn beginne to know Christ when he came to be baptised of him, at what time Iohn was taught by diuine reuelation, that Christe was present, whiche had bene promised a redeemer to the fathers, and of whom he longe before had begonne to preach.
Wherefore here are all men admonished, and especially those that teach in the Church, or that are occupied by any meanes about thaffayres of religion, that they both speake warely and deale wisely, and put forth nothinge after the corrupte affection of minde.
Where if they smell any offendicles to be imminente, then that they prudently turne them awaye with some [Page] Preoccupation or preuention, by premonishinge all their hearers in time: and finally yt they labour by all meanes possible to bring to passe, that all men may vnderstande, that they sincerely and vprightely doe accomplyshe their dutie.
And let them in the meane season goe forwarde stoutly to execute the office ioyned them of GOD, as Iohn also saith, when he was commaunded to baptise, he was then likewise cōmaunded to celebrate and preche Christ to the intent he might become knowen vnto all Israell.
For so was Iohn appointed by the prouidence of God, that he shoulde informe the mindes of all men to the doctrine of Christ and also to the sacrament by Christ after to be instituted.
XV. Correction. Woe therfore vnto them, that bothe speake and doe all thinges after their owne fantasye and affection, to the greate offence of all good men, that I say nothing of the huge losse and detriment of Churches, and of the corruption of pure religion that doth follow therevppon.
Those that can not saye of them, whom they commende, I knewe them not, do not well prouide doubtlesse for the behouse of the Church. For I speake chiefely of them that are placed in the ecclesiasticall function: albeit euen in the ciuile state also we maye perceye ouer many things to be determined and done after the corrupte affections of men, which (no doubt) deserue sharply to be reproued.
XVI. Doctrine. Vocation to a certaine office, is the gift of God. Neither is any man apte to teach ye Gospel, or to accomplishe any thing as it ought to be, excepte God himselfe will first call him.
For he assone as he calleth, ministreth gifts also by which a man becommeth méete for his callinge. And here vpon truely it commeth to passe, that those men that thrust in themselues before they be called, doe hardely proue euer fytte for the turne, or at leaste doe féele by experience no happy successe to follow of theyr doinges.
XVII. Institution. They therefore that perceyue themselues to be called of God, and especially to the function of preachinge the gospell, let them take dilligente héede, that they omitte not to doe those thinges that are beseminge for them. In all their sermons and actions let them declare themselues to be desirous of nothinge more, then that Christ may bee manyfested to Israell, that is to say, to the Church of God.
Neither let them suffer themselues either by threateninges or flatteries of any men to be letted and sequestred from their godly purpose.
XVIII. Correction. They incurre reprehension that either doe not their office committed vnto them at all, or els doe it neglygently: neyther preache Christ, but themselues: and doe séeke more carefullye after the thinges that are their owne, then after the thinges that are Iesus Christes. Against which hipocrites, the Apostle oftetimes very sharpely, as they are worthy, inueigheth.
XIX. Doctrine. These offyces are ioyned together, to manifest Christ to Israell, and to baptise with water, that is to say, to preach the worde and administer the sacramentes.
For doctrine and the sacramentes rightly ministred, are two markes declaringe the true Church, and of necessitie where Christ beareth rule, there either office is dilligently exercysed with out intermissyon, as Iohn also confesseth both of them to be committed vnto him of God.
But there is, moreouer, in the words water, a certaine [...] worthy to be obserued.
For Iohn signifieth that he is not the author of any new doctrine, or baptisme: but onely the minister of eyther of them, and that the inwarde workinge therof is to bee loked for of an other more worthy, namely of Christ himselfe true and very God, which alone (as it is saide a litle after) baptiseth with the holy Ghost, and ought alone to bee acknowledged the authoure as well of the Euangelycall Doctrine, as also of the Sacramente [Page]of Baptisme▪ Therefore by thys meanes Iohn maketh it knowen, that he doth all thinges not after his owne arbitremente, but by the commaundement of God himselfe. Which thinge let al men worthily endeuoure to followe, that susteyne any offyce in the Church.
And Iohn bare recorde, sayinge: I sawe the spirite descende from heauen like vnto a doue, and abode vppon him, and I knewe him not. But he that sente me to baptise in water, the same saide vnto mee: Vppon whom thou shalt see the spirite descende, and tarry still on him, the same is hee which baptiseth with the holy Ghoste.
XX. Institution. Forasmuch as Iohn goeth still on to confesse and preach Christ, wee are admonished also, not once or twise, but frequently and as ofte as occasion shall serue, yea and with greate enforcemente of minde, euen before the whole worlde to performe & accomplishe the same.Mth. 10. Marc. 2. Luc. 12. For Christ himselfe also that we should so do, hath most grauely commaunded.
XXI. and XXII. Doctrine and Institution God neuer omitteth to reueale those thinges vnto men which are necessarye to be knowne to saluation neither doth he euer omitte to giue that which is required to the accomplishement of those thinges that are agréeable to euery mannes callinge.
Our heauenly father did louingly reueale vnto Iohn as well how he ought to baptise in the name of him that was to come, as also howe amongest many to be baptised he should knowe Christ comminge vnto him, and the same also to be very God. And that was done, to the intente he might most diligently and certainly execute his office of publishinge Christ, and remission of sinnes thorough him. Let vs not doubt therefore but that our most mercifull father will make manyfest vnto vs also whatsoeuer things are to be beléeued, or to be done according to ye maner of our callinge. And doubteles he dayly reuealeth vnto vs, if not by ministring new apparitions or miracles, [Page 101]yet by setting forth openly ye holy scripture,2. Pe [...]. 1 Esay 8 Luc. 1.6 Galat. 1 which al is nothing els, then a diuine reuelation, and the same most absolute and certaine, as whereby all other reuelations ought as by a touchstone to be tryed and examined.
XXIII Doctrine. III & IIII. Reasons. Iohn now putteth forth heere the thirde reason, yea and the fourth also whereby he proueth Christe to be very God, the former taken of the power or office of Christ, the later of the signe, and either of them declared of God the father himselfe.
For thus Iohn reasoneth: He is God that can baptise with the holy ghoste, that is, giue the holy ghoste by his owne authorytie. But Christ can this doe, Christ therefore is God.
The Maior is supposed to be manifest of it selfe, forasmuch as so great power can light vpon no man, but vpon God. The Minor he confyrmeth of the signe or pronunciatum of the heauenly father.
God the father of heauen whiche commaunded me to baptise, signifyed vnto me that he had power to giue the holy ghost, vpon whom the holy spirit shoulde desende and abide in lykenes of a doue.
But this signe I haue founde to be in Christ. Christ is he therfore that can giue the holy ghost.
Wherfore if we duly weigh the matter, the diuinitie of Christ is here proued and commended by two signes. The one is, that the holy ghost came down vpon Christ, and taried on him. The other, that Christ baptiseth with the holy ghost.
In which two signes Christe incomparably excelleth all other creatures, and all sorts of men though neuer so holy. For in déede the holy ghost in lyke maner commeth downe vpon other men, and yet doth not so abide in them, as that he alwaies worketh effectually in them.
Inasmuch as the Apostles themselues, after they had receiued the holy ghost in a visible forme, are read to haue bene touched somwhat with humaine infyrmities, & that [Page]the holy ghost ceassed for a time to put forthe his strength in them.
Peter, Galath. 2. went not directly to the trueth of the gospell. Paule and Barnabas, Act. 15. so bitterly tarred betwixt themselues, that the one was sequestred from the other. Dauid, after he had receiued the holy ghost, and many excellent gifts,Psal 51. committed adultrye, whervnto he adioyned also manslaughter: But agayne when his sinnes were forgiuen hym, he was confyrmed of the holy ghost.
Moreouer, men in déede doe baptise, but yet only with water, and administring no other thing then the outward signe: but Christ baptiseth with the spirit, and ministreth inward and spyrituall effectes. It appeareth therefore sufficiently that Christ by those signes is declared to bée very God.
XXIIII. Redargution. They are greatly deceyued, that suppose the sacraments, either of the externall action it selfe, or of the dignitie of the ministers, to take force and effect.
It is nothing so. For Iohn baptiseth only we water: But Christ alone baptiseth with the spirit. The effect therfore of the sacraments procéedeth onely of God the author, or of the spirit which in the sacred action is giuen.
xxv. Institution We ought to pray continually to our heauenly father, that whilest thinges externall and earthly are ministred vnto vs by the ministers of the Church, whether I say, we heare the worde from them sounding in our eares, or whether we often vse the sacraments, we may there with all also receiue internal, spirituall, and heauenly fruites. For all vtter and corporal thinges wyll be vayne, yea hurtfull vnto vs, vnlesse our whole minde being through fayth fixed vpon the diuine promises, God voucheth safe to impart his holy spirit, which may puryfy our harts, and make vs pertakers of internal and spirituall benefyts.
And I saw, and testifyed that he is the sonne of God. xxvi. Institution. We sayde in the beginninge that [Page 102]the conclusion is such, as that it conteyneth both the state and summe of the whole sermon. For it is in such wise declared, as we may learne, that the confession which we make of Christ, ought to be frank and aperte, then also to be expressed with apt and perspicuous words. Thou séest therefore in this sermon thrée or foure argumentes to be heaped together of Iohn Baptiste, whereby he manyfestly proueth that Christ is God.
Wherfore speciall labour must be imployed in the explanation of the same arguments, and it shall be conuenient to declare at large, that the power of remittinge sinnes is reserued only to God, that God alone is from euerlasting, that the holy ghost effectually working is perpetually present with God alone, that it pertayneth onely vnto God to baptise with the holy ghost: and that all these thinges are apparauntly to be found in Christ Iesu.
From this state and square line it is not good to digresse. Or if there be any other places which (in iudgement) may profytably be admixed in respect of the time, yet shal they not be but briefely and (as ye would saye) beside the purpose, runne ouer. Howbeit these thinges peraduenture might better haue bene shewed in the explication of the fourth chapter of the epistle to the Romaines, or. 3. & 4. to the Galathians, where it is auouched, that man is iustified by faith withoute workes: But it is requisite that those lessons be kept in store for the chapters following.
Now that whiche we haue hytherto exhibited to demonstrate, how and after what sort out of any readyng of the Scriptures offered manifold and sondry common places ought to be drawen, I suppose for this time to be sufficient.
And I truste verilye that of those thinges, whiche are to this ende and purpose of me sette forth, many shall reape no small fruite and commodytye, as the thinges that maye woonderfullye profytte not onelye [Page]such as teache the people in the churche, but also that instruct yonge Scholers of good towardenes in common and publike Scholes.
That al the whole reding of holy Scripture, which is offered to bee declared, is somtimes aptely distributed into two or three chapters only or parts, or principal common places. Cap. IIII.
MOreouer, they, to whom the preceding [...] order of drawyng forth so many common places séemeth to be ouer busye and painfull, shall haue now an other muche more easy exhibited vnto them.
And that is, when the sacred Sermon it so appointed,An other forme of Sermons. that the whole readyng of scripture, which [...] is in hande, may be distributed into two or thrée chapters onely, or parts, or common places. For as we haue said alreadye, how we terme these partes, it maketh no great matter.
And héere certes those generall diuine places of Inuention,What places are here to be vsed. which we before rehearced, are not so muche to be put in practise, as a certayne Rethorical or Logical maner of deuiding: when as of the present reading only some of the larger partes are examined, of which intrealy may orderly be made.
Neither is it alwayes néedeful to be consydered, whether in the text of ye holy reding there be already extāt a lawful deuision of the partes made by the authour himselfe, but it is ynough, if euen, wher al things are coherēt together, a distinction be in such wise made, as that two or thrée cō mon places, which we shal suppose wil be most profitable to ye hearers, may be drawē forth, more fréely & at large to be declared, whiles in ye meane time digression be in no [Page 103]wise made from the natiue sence and meaning of the sacred wordes.
And further, these partes or places are so deuided,Partes, how to be deuided. that sometime they are all referred to one and the same fountayne of doctrine, somtime agayne they be not of one sorte or matter, but may be ascribed to diuers fountaines.
Therefore in this behalfe there is left no small libertie, which truly euery man may more easely perceiue by examples, that shal forthwith be added, then we can declare by any maner 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 diuers places, may easely also note and excerpt a fewe notable partes or places before the resydewe.
And certes to say that this forme of Sermons floweth out of the former,Great affinity and aliaunce of this kinde of Sermons with the former. and that they haue great affinitie together the one with the other, we shall not speake much frō the purpose.
And of these Sermons, that are resolued into certayne partes or places, there occurreth in the sacred scriptures examples very notable and famous.
I Christ himselfe of one sermon in the kinde didascalick maketh thrée distinct parts.Example.
For in the first place he teacheth,Math. 5. in what poyntes christian perfection and the true beatitude consisteth:
In the second be addeth some things touching their duties that aspire vnto perfection, and chiefely how they ought to surmount all other in sanctimony of lyfe: Ye are sayeth he, the salt of the earth, &c.
In the last place he sheweth by dyuers examples heaped together, what the right vnderstanding of the law is, and how it ought to be obserued, of those that are perfecte. And that these partes are in this wise to be ioyned together, Chrisostom doth not obscurely signify, when in hys homily 18. vpon Mathew, expounding the last part, he reduceth [Page]into memorye certayne thinges before spoken as touching the beatitudes.
II Those things that follow immediately in Mathew cap. 6. it is plaine that they belonge to an other kinde of Sermon, to wit, Redargutiue, or rather Correctiue, forasmuch as Christe there manifestlye reproueth the abuses and imperfections that doe commonly spring about almes giuing, prayers, fastings. &c.
III To our purpose more agréeth the Sermon extants Math. 24. and 25. Which Christ being required of his disciples had in the kinde didascalik as touchinge the ende and consumation of the world.
He deuideth it into thrée partes, whereof in the fyrste he digesteth and recounteth diuers signes, whiche goe before and prenunciate the time of Christes comminge to iudgement: In the seconde part, he exhorteth all men to be vigilant and sober in their office, and that whilest they looke for the Lorde, they rightlye dispose both themselues and all their affaires: Watche, sayth he, for ye knowe not what hower your Lord will come: In the thirde parte, he declareth after what maner and order the saide iudgement shall be executed by Christ. What time the sonne of man shall come in his glorye and all the holy angels with hym, and so forth as it followeth euen to the ende of the chapter.
We may reade,Sermons framed of sondry parables. moreouer, many Sermons of Christ composed of diuers parables, whiche are founde not alwayes to be of one argument.
For Math, 13. Example. Christ vseth a parable of a man scatteringe his séede, which fell in diuers places, wherein he noteth, that like as the mindes of the hearers are affected, so the doctrine published, to some truely becommeth holsom, and to othersome nothing profytable at all.
He addeth forthwith the second, as touching the enemy that in the night time sowed cockle amongst the wheate, which parable may very well be vnderstoode, of the corruptions, as well of false opinions, as also of peruerse maners [Page 104]créeping by little and little into the church. Then followeth the third, of a little grayne of Mustard séede, growing vp into a trée: whiche (I doubt not) may be interpreted of the wonderfull effect and fruite of the euangelycall doctrine spreading it selfe most largely abroade. The fourth is,1. Corinth. 5 [...] of a little leauen quickly sowerynge the whole lump of dough, whereby I suppose to be signifyed after the iudgement of the apostle, that through a little error once admitted, all thinges are forthwith infected though neuer so well deuised or religiously appoynted. Amonge these Sermons, therfore of Christe, that whiche we reherced in the seconde place, hath partes belonginge to one and the selfe same place: But in the fyrst and second the partes séeme not in like maner to agrée on euery side betwixt themselues, but thou mayste auouche, that they are rather after a sort disioyned and to be referred vnto diuers chapters.
Howbeit lyke as in the precéedynge chapter o also in this we repeate agayne to be obserued,Commō places, may also be taken out of holy historicall narrations. that certayn parts or notable cōmon places may no lesse aptly to be drawen out of the sacred historycall narrations, then out of those readings, which conteine a simple doctrine.
But all these thinges shall become more cleare and euident, in case the matter be discoursed by examples propounded. Let vs take therefore the first example out of Marke the seuenthe:I. Example.
And he departed againe from the coastes of Tyre and Sydon, & came to the sea of Galilee, through the middes of the coastes of the ten Cities. And they brought vnto him one that was deafe, and had an impedyment in his speach: and they prayed him to put his hande vppon him. And when he had taken him aside from the people, he put his fingers into his eares, and did spitte, and touched his tongue, and loked vp to heauen, and sighed, and saide vnto him: Ephphatha, that is to saye, be opened. And straight waye his eares were opened, and the string of his tongue was loosened, and he spake plaine. [Page] And he commaunded them that they should tell no man: But the more hee forbad them, so muche the more a great deale they published it. And were beyonde measure astonied, saying: Hee hath done all thinges well, hee hath made both the deafe to heare, and the dumbe to speake.
That it is of the kinde didascalick, kinde▪ it may appeare by this, that the noble workes and power of miracles, doe plainely proue Christ to be God, which also the beholders that were present, do openly confesse.
But we shall very aptly deuide this readyng into thrée partes.
I By the example of those, that bring the deafe &c dumbe man to Christ, we learne, what great force and efficacye there is in an other mans faith.
Whosoeuer is endued with a true and liuely faith, he, as one altogether depending vpon god alone, obteyneth chieflye for hymselfe whatsoeuer (so it bee dulye requested) at Gods hand.
But when the same faith goeth forewarde to worke through loue, and more largely to extende it selfe, then it maketh intercession also vnto God for others, and those thinges that God foreséeth to be profytable, he mercyfully graunteth.
II Where Christ is described to haue restored vnto the miserable man power both of hearing and speakinge, we haue to consyder how Christ behaueth hymselfe towarde those that beléeue, and how ready God is at all times to helpe poore and wretched creatures, especiallye when hee is humblye and with an assured minde prayed vnto.
III We heare that those men for the benefyt receyued preached and published Christ with as great an indeuour as they could.
We therfore are in lyke maner admonished, whensoeuer we shall perceyue any benefyts, eyther spiritual and internall, or corporall and external, to haue happened vnto [Page 105]vs from God, (but can then bée any time or season giuen, wherein wée haue not good experience hereof?) to yelde vnto him continuall thankes for the same, to celebrate his power and goodnesse amongest all men, and to moue others to congratulate and doe the semblable with vs.II. Example.
Let vs procéede to an other example. In the fifte of Luke wée reade thus:
It came to passe; that when the people preassed vppon him, to heare the worde of God, hee stoode by the lake of Genezareth, and sawe twoo shippes standinge by the lake side. But the fishermen were gone out of them, and were wasshinge their nettes. And he entred into one of the shippes, which perteyned to Simon, and prayed him that he would thruste out a litle from the lande: and hee sat downe, and taught the people out of the shippe. Whē hee had left speakinge, hee saide vnto Simon: Launche out into the diepe, and let slippe your nettes to make a draught. And Simon answered, and said vnto him: Master, wee haue laboured all nighte, and haue taken nothinge: Neuerthelesse at thy commaundement. I will lose forth the nette. And whē they had this done, they inclosed a great multitude of fisshes: But their nette brake. And they beckened vnto their fellowes, which were in the other shippe, that they should come and helpe them: and they came, and filled both the shippes, that they suncke agayne. When Symon Peter sawe this, hee feel downe at Iesus knees, sayinge: Lorde goe from mee, for I am a sinfull man. For hee was vtterly astonied, and all that were with him, at the draught of fisshes, which they had taken. And so was also Iames and Iohn the sonnes of Zebedee, which were parteners with Simon. And Iesus said vnto Simon: Feare not, from henceforth thou shalt catch men. And when they had brought vp their boates to the shore, they forsooke all, and followed him.
And heere againe by the miracle of the takinge of innumberable fisshes,Kinde. and of the mindes of the disciples sodeinly styrred vp to forsake all and folowe Christ, is per [...]icuously proued the diuinitie of Christ. Therefore that [Page]this narration is of ye kinde didascalick 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 teachinge the people, and spreadinge abrode euery where the truth: and agayne the wonderfull desyre of the people in learning of the truth.
Here therfore, not onely they that teach the people in the Churche, but also the hearers themselues, haue, wherwith greatly to be excited, and what to sette before them to imitate and folowe.
II. After his Sermon ended, Christ commaundeth his disciples to cast forth their nettes, and straightwaye they take an incredible draught of fisshes.
Herevppon we maye gather that,Math. [...]. when our chiefe and principall care is to séeke the kingedome of God, and the rightuousnes thereof, and shall not in ye meane time forbeare diligently to performe, that which our callinge and kinde of life doth requyre, then no iote of those things which we stand in néede of for the necessities of our life, shall be wanting vnto vs.
III. When a man after the example of Peter [...] on the one side considereth the greatenes of Gods benefites and power, and on the other side beholdeth his owne abiecte state and condition, by reason chiefely of his sinnes which come to his remembraunce, so far is it off, ye God would haue him terrified and driuen into dispayre, that he euen willeth him also to hope for better thinges, and increaseth him with newe and more ample benefites.
For in deed the knowledge of our sinnes ought to indure vs, not that we shoulde bée turned from God and fall into desperation, but that we should hasten vnto God, and longe to be reconsiled vnto him through our mediator Iesus Christ.
Vaine is repentaunce and sorrowe for sinnes passed, if faith and true consolation doe not followe.
IIII. As they by the worde of Christ were called to the Apostolike office, and quiclye folowed him, so oughte we [Page 106]alwayes to praye vnto God, that whatsoeuer séemeth good vnto him as touching euery one of vs, he would vouhsafe to appointe and giue vs to persist in our callinge, & to obeye his good will and pleasure in all thinges.
Wee are not sufficient of our selues to thinke any thinge, as of our selues, but if wee bee able to doe any thinge;2. Cor. 3.it commeth of God, which hath made vs able ministers of the newe testamente. Further, there is no doubt, but that by like reason, men must of necessitie be drawen, and made apte of God to euery kinde of callinge.
Let vs take in hande an other example not historycall,III. Example. out of the epistle to the Romains the sixte Chapter.
As many of vs as are baptized into Iesus Christe, are baptized into his death. Wee are buryed then with him by baptisme into his death, that like as Christ was raised from the dead by the glory of the father, euen so wee also should walke in newnes of lyfe. For if wee be grafte together in him by the likenes of his death: wee shall in like maner be partakers, of the resurrection Knowinge this, that our olde man is crucifyed with him also, that the bodye of sinne might vtterly bee destroyed, that henceforth we should not serue sin. For he that is deade, is iustified from sinne. And if we bee deade with Christ, wee beleeue that wee shall also liue with him: knowinge that Christ beynge raysed from the deade, dyeth no more: death hath no more power ouer him. For as touchinge that he died, he died concerninge sin once: And as touching that hee liueth, hee liueth vnto god. Likewise reken your selues to be deade to sinne, but aliue vnto God thorough Iesus Christ our Lorde.
The state is:State. That those which are once iustifyed thorough faith and baptized into Christ, ought alwayes after to liue godly and Christianly. Which thinge the apostle also els where very often and with pithy reasons auoucheth. This readinge therefore is ascribed to the kinde didascalick. Kinde.
I. Here before all things is commended vnto vs baptisme, as beinge instituted of Christ our Lord, & takinge effectes [Page]of his most pretious bloude and death, and as that which is necessary to all beleuers, forasmuch as by it they are engraffed into the Churche of God, and by reason of it are named Christians.
II. The effectes of baptisme ough [...] exactely to be obserued, especially that by baptisme we are made pertakers of the death of Christ, and of all the benefites deriued therefrom to the beléeuers: of which sorte are remission of sinnes passed, lyfe, euerlasting saluation &c.
Moreouer that it behoueth all those that are baptized, to dye vnto sinne, and liue only vnto rightuousnes. For thus the Apostle reasoneth: All we which are baptized, are made pertakers of the death of Christ. But Christ dying, dyed vnto sinne. Therefore are we also by baptisme deade vnto sinne. And if we be deads vnto sin, it were very conuenient for vs to couet to liue againe therevnto. And certes it is true that, we in baptisme do dye vnto sinne, and sinne dyeth vnto vs: forasmuche as in baptisme all our sinnes are washed awaye, and the holy Ghost is giuen vnto vs, by whom bothe the force of sinne and concupiscence is restrained, and repressed, and we not onely are induced to well dooing, but also are vehemently holpen forward.
For this cause also all, afore they be baptized, doe openly before ye church of God, forsake the world, and ye diuel that brought sinne into the worlde, to the intent they might therby declare, that they will hereafter haue no maner of thinge to doe with them, but will institute a newe and holy kinde of life.
III. they that are once babtized into Christ ought highly to estéeme all thinges, that are put forth as touchinge Christ, forasmuch as Christ is giuen vnto vs not onely to paye the price of our redemption out of the power of the diuell, and also to be an example, and whom wée should with al our endeuoure imitate and folowe, in those thinges specially which may be conuenient for vs. [Page 107]Hitherto perteyne the two reasons, whereby the Apostle plainly proueth, that we, for that we are baptized, ought to be dead vnto sinne. The one is taken of the effect and finall cause of the death of Christ. You knowe (saith he) that this is the proper effect and ende of Christes death, that sinne is abolished, & that to thintent we should not serue it any more.
But this effect of Christes death he séemeth to despise, whosoeuer after remission of sinnes once receiued, wyll returne againe vnto sinne. Wherefore it is necessary [...] that we remayne styll dead vnto sinne. The other reason is deriued of a similitude, as touchinge ciuill seruitude, which by the comminge of death taketh an ende.
As he that ciuilly is a bondeman, so soone as he dyeth, is deliuered from his power to whome hée was bounde: Euen so we which were the bondeslaues of sinne, séeinge in baptisme we dye once with Christ, ought by no meanes to serue sinne any more.
Here therefore is set forth vnto vs the example of Christ himselfe, whom both in dyinge once vnto sinne and liuinge againe vnto roghtuousenes, we ought to imitate and folowe. By this dilygent imitation we shall both be called and be in very deade perfect Christians. These examples thus to haue propounded be it sufficient.Examples of the auncien [...] fathers.
Further amongest the auncient writers of homilies very many thinges & the same also right learned may of euery man be noted.
Chrisostom deuided his homily. 60. vppon Mathewe, entreating vppon those wordes of the. 18. chapter, woe be vnto the worlde, bycause of offences, it must needes be that offences come, &c. Into two partes: whereof in ye former he argueth very grauely (certes) and yet popularly and with great cunning, as touchinge the cause of sinne: in the later by reason of those wordes: Take heede that ye despise not one of these litell ones: he entreateth of the not contemning of our bretheren: whence at ye length he slippeth to a place, as concerninge the care that parentes oughte [Page]to haue, least their children be idely and filthily brought vp. The same in his homilie 62. declaring out of the sayd Chapter of Mathewe, the parable of the man yt was a kinge which would take accountes of his seruauntes, chooseth these pomtes most chiefely to discusse at large: first, that sinnes are not alike: Seconde, where as wée, which offende against God deseruinge most excellently well at our handes, and against men, do couet notwithstanding to haue all our offences forgiuen vs: that it is very good reason, why we should in like maner forbeare others, that haue by any meanes hurt or endammaged vs: Third, that it is better to suffer wrong whereby an other mollesteth thée, then to offer or inferre iniury to an other. But in these dayes specially thou shalt sé all the most notable preachers for the most part, to deuide their Sermons which they haue vnto the people, into thrée or fower chapters, partes, or common places.
I suppose therfore that those whom we haue taken in hand to instruct, can not iustly complaine, that they want any excelent authors, whose counsayles and steppes they may followe.
But to procéede, the partes, after they be in this sorte once noted and disposed, they are accustomed ofte times to explane more at large, namely by inferringe as well proofes and sentences, as also apte historyes out of the store house of the holy Scriptures: Moreouer, by applying similitudes, comparisons, and whatsoeuer els is of that kinde profitable to teach, illustrat, & moue: all which things (so far forth as may bee) they adioyne to the vnderstandinge of the hearers and to the present state of thinges. As touchinge which diligence and industry somwhat we haue saide in our former booke, what time we noted some thinges in generall of confyrmation.
Herevpon it commeth to passe that they déme this order of treatinge, to bee easie, and of no great laboure, and like as to them that teach, so also to the hearers, whō it is best [Page 108]not to bee ouerated with ouer many places or partes, very apte and accommodate.
That somtimes the whole sacred readinge is with all the partes thereof to bee directed to the explication of one common place. Cap. V.
IT happeneth somtimes that a sacred readinge is offered, so subsistinge and linked together in partes, that euery one may in order of discourse be aptely referred, to one and the same common place. By cōmon place I here vnderstand the state it selfe, and the certaine preposition which is summarily excerpted out of the whole readinge, and may profitably be prefixed, to the intent a further entreatye may be made therof. Howbeit he that coueteth to finde out this same state,What things to be considered & done of him that will finde out the state. hath néede inespecially to bestowe some time in readinge & reuoluinge the sacred lesson, and to serch diligently, with rype iudgemente, whither and to what ende it wholly tendeth. For take this by the waye, let no man thinke that he can by interpretation apply the whole readinge to one common place, excepte the very partes thereof be by a certaine propinquitie and consent ioyned together after a sorte betwene themselues.
Wherefore the profitablest waye is, by glidinge eftesoones thorough all the partes, to looke, whether thou maist in them obserue any certain order and progression of causes, effectes, contingents, connexes, adiacents, and such like places howsoeuer allied one with an other.
Where if thou findest such an order in déede, then maye the whole order of partes bee easily deduced to one certaine common place. Howbeit this maner of interpretinge is scarcely vsed any other where, then in historycall narrations.
For where any thinge is simpely affirmed, and manye [Page]argumentes prouinge the same thinge bee in a didascalick method orderly digested, there no man shall deuise to excogitate any strange thinge, neither induce any thing discordinge from the same.
In the first to the Corenthes cap. 15. is proued and established with most learned and weighty argumentes the chiefest principle of Christian religion, namely touhinge the resurrection of the dead: I praye theée therefore, were it a pointe of wisdome, either to serche out other argumentes as more fytte for the purpose, or otherwise to interprete the selfe same, then the simple and plaine sence of the wordes requireth? Him that shoulde goe aboute to attempt this thinge all men vndoubtedly would accounte to be madd.
Therefore it shall bée best for vs to tarye and abide still in historycall narrations.
An example of an entier history as touchinge one common place explayned in the kinde didascalick, amongest other very excellent and fytte, occurreth in the epistle to ye Hebrues cap. 7. where whatsoeuer is read in the olde Testamente of Melchisedick, we may sée very aptely expounded to declare Iesus Christ to be the onely high and euerlastinge Bishop of gods Church. And least we should any longer deteine the reader, wée will euen forthwith make a proofe of the mater.Example.
There is extante Luke 24. a very proper narration of the twoo disciples gooinge to Emaus.
Two of the disciples of Iesus went that same daye to a towne which was from Hierusalem about threescore furlonges, called Emaus. And they talked together of all these thinges that were done. And it came to passe, as they communed together, and reasoned, that Iesus himselfe drewe nere, and wente with them. But their eyes were holden, that they coulde not knowe him. And he sayde vnto them: What maner of cōmunications are these that ye haue one to an other, as yee walke, and are sadde?
And the one (named Cleopas) answered and said vnto [Page 109]him: Arte thou onely a straunger in Hierusalem, and hast not knowen the thinges that are come to passe there in these dayes? And he sayd vnto them: what thinges? And they saide vnto him: of Iesus of Nazareth, which was a prophet, mightie in deede & in word before God, and all the people. And how the high priestes, and our rulers deliuered him to be condemned to death, & haue crucified him. But we trusted that it had bene he which should haue redeemed Israel: and as touching all these thinges, to daye is the third day, that they were done. Yea and certaine women among vs made vs astonied, which came earely to the sepulchre, and when they found not his body, they came saying, that they had also seene a vision of angels, whiche saide that he was aliue. Therfore certaine of them which were with vs, went to the sepulchre, and founde it euen so as the women had said, but him they sawe not. Then he saide vnto them: O fooles and slow of harte to beleeue al that the Prophets haue spoken. Oughte not Christe to haue suffered these thinges, and to enter into his glorye? And he began at Moyses, and at all the prophetes, and interpretd vnto them in all the scriptures, the thinges which were writen of him. And they drewe neere to the towne, which they went vnto, but he made as though hee woulde haue gone further. But they constrained him, saying: Abide with vs, for it draweth towards night, and the day is farre spent. And so he went in to tary with them. And it came to passe, as he sate at the table with them, he tooke breade and gaue thankes, and brake it, and gaue it vnto them.
Then their eyes were opened, & they knewe him: but hee was taken out of their sight. And they said betwene themselues: Did not our harts burne within vs, while he talked with vs, by the way, & whē he opened to vs the scriptures? And they rose vp the same howre and returned to Hierusalem, & found the eleuen gathered together, & them that were with thē, which said: The Lord is risen in deede, and hath appeered to Simon. Thē they told what things were done in the way, & how he was knowen of them in breaking of bread.
Whilest I somwhat briefely come ouer this readyng, I perceiue that in it is most cléerely shewed, how and by what meanes the disciples came to the knowledge of the trueth of Christ, and how after many things it is sayde, that their eyes were opened, and that the Lorde was knowen of them.
Therfore I may séeme very aptely to gather the state of the whole reading,State. namely, how we may aspire to the knowledge of God and the trueth of his word?
Kinde Wherefore I doubt not to pronounce this readynge to be placed in the kinde didascalick.
Moreouer I sée the partes to be so disposed and so mutually followinge one an other, that any man may verye well note and poynte out in them,Disposition. as it were, certayne steppes and degrées whereby the godly are brought vnto true and perfect knowlege.
Which thinge how it may with ease be accomplyshed, I will in few words rehearce, and (as ye would saye) with certayne poyntes added declare.
They talked together.
I The first degrée to come to an absolute knowledge of the trueth, as touching Christ and the will of God, is constituted in holy and godly meditations, and in a feruente desyre of perceiuing the trueth.
Whiche desyre or study GOD hymselfe other whiles graffeth in the mindes of men, ministringe of hys owne accord occasion of godly meditations, like as those thinges that were done at Hierusalem, gaue cause to the disciples to talk and common of Christ.
And Iesus himselfe drew neere.
II Assoone as any doe earnestly begin to applye theyr minde to thatteynement of diuine knowledge, God hymselfe vouchsafeth to be present with them, and to fauour their godly desyres.
Wherefore they easely perceyue their mindes to be wonderfully and in a certaine secrete maner inflamed, [Page 110]their counsayls to vs directed, and a meane wherby they may profyt, to be opened.
By meanes whereof we may learne that the second step or degrée, whereby the way is laide open to the knowledge of thinges diuine, consisteth in the sincere callinge vppon the name of GOD, and in the present aide and helpe of the same.
There is no cause why any mā should perswade himself, that he can happily attempte the study of holy thinges, if he first implore not humbly the diuine ayde, and féele the same to be present with hym.
And for this cause doth Iames cap, 1. grauely admonish vs, that we should aske spirituall wisdom of him that giueth it, namely GOD. &c.
One of them aunswered whose name was Cleopas.
III The third degrée of profyting in thinges spiritual, is the diligent conferrence with others, especiallye with the learneder sorte.
And God is wont alwayes to those that with all their harte long after the knowledge of heauenlye thinges, to minister apt helps and instruments of all sortes. For the holy ghoste commaundeth Phillip to approche more néere to the chariot wherin the Eunuche (quéene Candaces chief gouernour) was caryed to the intent he might cléerely interpret the scriptures read but not vnderstanded.Act. 8
God by an angell willeth Cornelius the Centurion, to send spéedily to Ioppa for Simō Peter, Act. 10. of whom he mighte be instructed in the doctrine of true religyon. And héere in this place Christ himselfe commeth forth in this owne person rather then those his disciples shoulde be destitute of a faithfull instructor.
What, that a place very profytable to the commendation of the heauenly doctrine falleth in, where it is sayde: That Iesus of Nazreth was a prophete mightye in deede and in worde before God and all the people?
Truely very notable effects of the celestiall doctrine are héere set forth before our eyes.
Yea and certaine women amonge vs.
IIII They that couet to profyt in sound & holy doctrine, what time they haue diligently conferred as touchinge the trueth with other godly menne of all sortes and degrees, in the forrth place they shal exactly weigh and perpende all mens opinions, sayings, interpretations, disputations, yea they, shall marke also visions, reuelations, dreames, of whiche the Prophete Ioell speaketh capi. 2. signes and wonders, and of al these thinges so farre forth as in them lyeth, they shall prudently shewe their iudgement.
Finally they shall trie all thinges (as the Apostle sayth 1. Thess. 5.) and holde that which is good.
But that all sorts of men ought worthily to employ their endeuor to the doctrine of piety it is plaine and euident, forasmuche as we sée the care and dutie euen of women also toward Christ crucifyed, dead, and buryed, to be héere vehemently praysed and set forth.
They found it euen so as the women had saide.
There is good hope, that the godlye may there verye well profyt and goe forwarde where as consent and agréement is founde in sounde doctrine, which alone is of great importance to the establishing of Gods church, and to the amplyfying therof.
And he saide vnto them: O yee fooles.
V Ater the opinions of other men heard and prudently weighed, there remayneth an other marke, or fyft step, whiche the disciples must climbe. That is, that the iudgement of the Scriptures themselues, which is most perfect and aboue all other, may alwayes be harkened vnto.
For vnto these must of necessitie be referred, whatsoeuer is at any time produced as touchinge the doctryne of trueth. We sée how Christ and the Apostles doe fortyfye all their assertions with the testimonies of the lawe & the prophets: how much more méete is it therefore yt we [Page 111]stick fast for the authorytie of the lawe. [...] thee [...] be set, Christ and Apostles? vpon this foundation whatsoeuer is builts, that shal be certaine, sound, and stable in the churh, and he shall be iudged to haue more profyted others, whosoeuer shal build in this sort.
Againe it can nothe chosen, but that it muste néedefull, whatsoeuer is taken from any at [...], and obtruded for sound [...].
And they drew [...] to the towne.
VI [...] all times, the thankfulnes their [...] God that distributeth to euery [...] hys gift [...] [...] measure as pleaseth hym, as also to [...] by which they know and confesse themselues to be holpen for [...].
For to those that are thankfull, and doe rightlye vse the gifts graunted vnto them▪ God willinglye [...] more,Math. 25. and committeth vnto them as it were new tallents. But from the vnthankfull, and those that either knowe not or wyll not vse them aright, are taken a waye agayne, such those that they haue already gotten.
And their eyes were opened.
Truely they that are thankfull, do féel [...] in themselues manifest increasements of knowledge, God vndoubtedly augmenting and be w [...]ifying his gifts in them.
And in this behalfe we sée the Apostle Paule praying with great effect to God the father,Ephes. 3. Philip. 1. that the loue of all his heaters might yet more and more abounde in knowledge, and in all spirituall vnderstanding &c.
And they rose vp the same howre, and returned.
VII Moreouer when a man is come to the exact knowledge [Page]iudge of the [...] shall [...] [...]ught to [...], but shall inde [...] [...] all [...] possible to bring others also to [...].
Therfore we shall fréely and▪ but a [...] confesse the knowen trueth, he shall labour to [...] other both priuate and publickly [...] forth as oportunitie will serue, [...] and friendly confer with other learned men, moued not so much with desyr of teaching as of learning, and fynally in al his actions hee shall set before his eyes both the edyfying of his hearers and increasement of the church.
For to thèse [...]des most thief [...] God giueth to the faithful the [...] of thinges spirituall, with these [...]tion the [...] good will towardes God and men, by this [...] concorde and agréement in doctrine in nourished in all Churches, and to be shorte, by such diligence is the Church of God confirmed, encreased; and preserued.
An other example out of Mathew cap. 16.
When Iesus was come into the coastes of Cesarea philippi,II. Example.he asked his disciples, saying: whom do men say that I, the sonne of man am? And they sayde: Some saye, Iohn Baptist, and some, Elias: and others Hieremias, or one of the prophets. He sayd vnto them, but whom say ye that I am? Then Simon Peter aunswered, and said: Thou art Christ the sonne of the lyuinge God. And Iesus aunswered, & sayde vnto him: Blessed art thou Simon, the sonne of Iona, for fleshe and bloode hath not reuealed it vnto thee, but my father which is in heauen. And I say vnto thee againe, that thou art Peter, and vppon this rocke will I builde my Church, and the gates of hell shall not preuayle against it. And I will giue thee the keyes of the Kingdom of heauen, and whatsoeuer thou shalt binde vppon earth, shall be bounde in heauen, and whatsoeuer thou shalt lose on earth, shall be loosed in heauen.
There is no man but perceyueth the Euangelist Mathew to commemorate, how and after what forte Christe exacted of his diseiples the confession of faith, and what maner of confession Peter made in the name of all the reste.
Therfore we shal not vnaptly affirme the state of this readying to be that the confession of faith ought necessarylye to be made of euery one of vs.State.
And that this state pertayneth to the kinde didascalick it is more manifest then that it néedeth to be proued.
This state being prefixed, these thinges may profitablye be noted as referred to the same.
And they saide▪ Some say Iohn Baptiste.
I. It is no easye matter alwayes, to render a pure and perfyt confession of the trueth.
For oft times, partl [...]y reason of the wonderfull myste and ignoraunce continually cleaning to al men, and part [...] ly through the great plenty of obscure and darke disputations, diuers iudgements, and varyable opinions, of other onē which are supposet to be wise, the mindes yea euen of excellent and good men are in suche wise letted & hindered us that they can not determin any thing certayne touching matters of religion.
Examples hereof if euer there were any, be in these our dayes most chiefely to be séene.
In the meane season, it standeth euery one greatly in hande,Rom. 10. that is at the least touched with any ca [...]e at all, of his [...]a [...]tion, to be fully resolued in his conscience as son [...]thing matters of faith, neyther can he iustlye pretende why excuse, why he [...]lo [...] refine so to be.
Christ therefor [...] doth [...] séeke to know what the [...] are but he [...] instantly [...] would fréely confesse at on [...] what they [...] or
Flesh and bloud [...] healed it vnto thee.
II. Here [...]e [...] see whe [...] the power of makinge a perfect confession commeth: The thinges that are of GOD, no man truely knoweth, but the spirit of God, and he whō the holy ghost hath taught.
The naturall man pere [...]y [...]eth not the thinges of the spirit of God. 1. Corinth. 2.
And our heauenlye father hath hidden those thinges from the wise and prudente, Math. 11. and hath reuealed them to Babes.
And agayne the holy Scripture, whiche is the princypall ayde and instruement to procure the knowledge of the trueth,2. Pet. 1. is wholl [...] giue [...] and opened by the gift of god, and without reuelation is not vnderstood.
To be short, God graunteth vnto every man so muche knowledge of spirytuall thinges, as he iudgeth to, be profytable for hym.
Vpon this ro [...] will I build my Churche▪
III. The notable [...] and effects of a pure confession▪ Fyrst, by the confession of faith the true Churche is knowwen, and decerned from all foreine assemblies, whether they be of the Iewes, Turks, or hypocrites.
Seconde, where constancy in a true confession [...]ineth forth, there the Churche remayneth [...] and the [...] challenge to hymselfe no ryghte or intereste [...].
Let h [...]resides springe vp never so fall [...]et tyraunts [...] hyhypocrits imagine what they can, yet as long as the confesson of faith shalbe [...] whole and it [...], so longe shalbe [...]
Third, [...] that [...] confession is founde to [...] and approued with God, God giueth power [...]oth to iudge au [...] wisely.
For the iudgements of bindinge and loosinge, is no other where rightly & lawfully exercised saue in the true church. Wherefore a pure confession of Faith by vs made, causeth that euery one of vs also is knowen to be a liuely member of Gods Church, and that we are safe from the power and snares of ye diuill, and may besides that iudge prudently of all thinges that are done, or ought 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 perteyneth vnto all men yeldinge a sounde and sincere confession, it séemeth to bée aboundauntly declared.
But wee will add also a thirde example out of Iohn cap. 4. III. Example. in which are learnedly discussed certaine poyntes as touchinge the nature of Fayth.
There was a certaine Ruler, whose sonne wa sicke at Capernaum. Hee, when he hearde that Iesus was come out of Iudea into Galile, went vnto him, and besought him, that he would goe downe, and heale his sonne: For he was euen at tho point of death. Then sayd Iesus vnto him: Except ye see signes and wonders, ye will not beleeue. The Ruler saide vnto him: Syr, goe downe before my sōne dye. Iesus saide vnto him: Goe thy way, thy sonne liueth. And the man beleeued the word that Iesus had spoken vnto him, and went his waye. And as he was nowe goinge downe, his seruantes mette him, sayinge: thy sonne lyueth. Then enquired he of them the hower when he began to amende. And they saide vnto him, yester daye the seuenth hower, the feuer lefte him. Then the father knewe, that it was the same hower, in the which Iesus had saide vnto him, they sonne liueth, And he beleeued, and all his householde.
Iohn the Euangelist pronounceth very well that the man beleeued the worde, that Iesus had spoken vnto him. And straight way hée addeth also: he beleeued, and all his housholde. And in the very discourse the narration, it is showed how he & all his house was induced to beleeue. [Page]These thinges therfore doe cause me to affirme, that in this present reading is declared howe & by what meanes, faith springeth and is confirmed.
Wherfore the state shall be, touching the nature or beginning and encreasement of faith.State. And that this state is to be attributed to the kinde didascalick, kinde ech man may easely without any teacher, perceyue.
He when he hearde that Iesus.
I. First of all are put forth & heard certaine things of god, and of his good will and benefites towardes mankinde. The beginning of faith commeth of hearing: and hearing by the worde of God.
He went vnto him, and besought him.
II. By hearing the worde, the minde of man is turned vnto God. Moreouer man wisheth and praieth that hée may be made pertaker of Gods benefites, And so to praye our necessitye enforceth vs.
Except ye see signes and wonders.
III. A weake and wauering faith in men, displeaseth God: yet God according to his mercye voucheth safe to make the same more stronge and perfect.Ephes. 1. Faith is the gift of God, and he encreaseth it being giuen. Wherefore wée ought with the Apostles to praye ofte times vnto God, and saye: Lorde encrease in vs our faith.
There be very many places of ye scripture which testifie,Luc. 17. Math. 6.8.14 15.16. Luk. 7.12.17. Rom. 4,that there ought to be distinguished certaine degées, as it were and encreasements of faith, and one while an infirme, weake, & vnperfect, an other while a stronge, stedfaste, and perfecte fayth to be noted.
Lorde goe downe before he dyeth.
IIII. Faith being somwhat encreased by the grace of god, proceadeth more franckly to entreat and call vpon God. Through pure and earnest inuocation all things are obteyned at Gods hande.
Goe thy waye, thy sonne liueth.
V. The faith as yet not fully perfect God mercifully looketh vppon, & rendereth vnto it according as it desireth. [Page 114]And through faith men obtaine of God most ample benefites,Mat. 8.9.15, Mark. 2.5.10 Heb. 11.like as spirituall, so also corporall.
The man beleeued the worde.
VI. Fayth by the worde and promises of God is erected, receyueth strength, and is made perfect.
Nowe as hee was goinge downe.
VII. Man becommeth dayely more stronge in faith, that after the erample of Abraham, he may euen without hope beléeue vnder hope, whylest namely the certaintie of gode promises doe alwaies more and more appere, and god neuer ceasseth wt new benefites to bewtify & adorne ye godly.
And he beleeued and all his householde.
VIII. The incomparable force and effecte as well of the worde of God, as of Fayth. For both the certaintie and truth of Gods worde beinge made manifest doth stirre vp faith in a greate number, and also the notable fayth of one man beinge put forth for an example vnto others, inuyteth euen these also after a sorte to beléeue.Hom. 4, Hen. 11.
In respecte whereof wée may sée the eramples of the faith of the holy Saintes in the Scriptures worthy of imitation to be set before our eyes. Thou séeste therefore howe aptely it is declared throughout ye whole narratio,̄ by what meanes faith is ingendered, & at ye lenght becōmeth perfit.
One example more if wée shall add, wée will so make and ende.IIII Example. That shall be taken out of Marke. 16.
After that he appeared to the eleuen as they sat together, & reproued them of their vnbeliefe, and hardenes of harte, bicause they beleeued not them that had seene him, beinge risen vp againe. And he sayd vnto them: Goe yee into all the worlde, and preach the Gospell to euery creature. Hee that shall beleeue, and bee baptized, shalbe saued: but hee that will not beleeue shalbe damned, And these tokens shall followe them that beleeue: In my name they shall cast out diuells and shall speake with newe tongue, and shall driue awaye serpentes, and if they shall drincke any deadly thinge, it shall not hurt them: they shal laye their hands on the sikle, and they shall recouer.
So after the lorde had spoken vnto them, he was receyued into heauen, and sate on the right hand of God. And they went forth, and preched euery where, and the lord wrought with them, and confirmed the worde with signes that followed.
Séest thou not, howe Christ vpbraideth his sluggish disciples with their incredulitye & hardenesse of hart? Therefore least we at any time be reproued for the like, wée must take diligent héede, that, after we haue harde, beléeued, ad imbraced the Gospell, we cleaue constantlye to the same.
Wherfore let the state of this reading be: that ye Gospell is constantly and fréely to be cleaued vnto.State. As for those thinges that folow in the texte, they shall aptely be taken in stead of arguments or reasons confirminge the same. Neither truely shall it be a hard matter so to axplane all the partes thereof, as that they may be agreable to our purpose.
Bycause they beleeued not them that had seene him, being risen agayne.
I The first reason. We ought to sticke fast vnto the Gospell of Christ, for the authorities sake and testimony of those men that haue séene, hard, and declared the same vnto vs. For thus faith Christ Act. 1. to his apostles: Ye shalbe my witnesses, not onely at Hierusalem, but also in al Iury, & Samaria, & euen to the worldes end. Peter like wise Act. 2. saith: This Iesus hath god raised vp, wherof we are all witnesses. And Iohn in his first epist. cap. 1. That which was frō the begining, which we haue heard, which we haue sene with our eyes, which we haue loked vpon, & our hands haue handeled of the worde of lyfe: and shewe vnto you that eternal life. God will haue therfore ye testimony of such men to be accounted of most great weight and importaunce amongest all men.
Goe into the whole world and preache.
II. The second reason, of the [...]dicte or cōmaundement of [Page 115]Christ. Christ gaue in charge to his apostles, yt they should publishe the gospell to all nations. By the same diligence, no doubte, it is commaunded also vnto vs, that we should with all our endeuour imbrace and reteyne the same.
Hee that beleeueth, and is pabtized.
III. The thirde reason, of the promise and threateninge, which are annexed to the commaundemente of God.Exod. 20. In like maner we sée promises and comminations adioyned to the preceptes of the Decaloge.
And these tokens shall folowe them that beleeue.
IIII. The fourth reason, of the manifolde giftes, whereby God vnto this end and purpose garnisheth and illustrateth his Church, that the certaintie and excellency of the Euangelical doctrine might be approued.
So the Lorde after hee had spoken.
V. The fift reason. Whatsoeuer thinges haue bene hitherto spoken, are established and confyrmed by the ascention of Christ himselfe into the heauens, and by his syttinge at the right hande of the father. For by these two signes or markes, he signified vnto all men, how great his power and dignitie were. And vndoubtedly to ascende by his owne proper power into heauen, and to sitte at the right hand of the father, are most assured argumentes of his deuine nature, in respecte whereof he is in all pointes coequall with his father.
And they went forth and preached euery where.
VI. The sixt reason, of the effectes that folowed. The apostles, like as they were commaunded, published the Gospell. They preached also euery where: Wherefore the knowledge of the Gospell hath of necessitie come euen vnto vs also and to ours.
No signes and wonders, neither the wonderfull power of the holy Ghost, ne yet any thinge els was lackinge.
All these things therefore doe conuince yea and euen compell vs, that wee should ascribe all glory vnto the gospell, and vnto God the author of the gospell, & that wée should cōstantly cleaue vnto the same. For héere vndoubtedly are [Page]remembred those thinges by which men of all former ages haue bene most chiefely perswaded, to imbrace, and highly estéeme, the holesome doctrine of the Church, comprised in the volumes of the prophetes and Apostles. And thus much touching this euangelicall narration of Mark 16.
There are in the thirde Chapter aforegoing certaine readinges out of the Euangelicall history, explaned of vs in such order as we there handeled and set foorth: and yet nothing letteth, but that the very same, may no lesse profitably then godly, be expounded also in this forme wherof we nowe entreate. Which thing truly I will not sticke héere briefely to declare.
That narration out of Mark. 6. as touching the multitude which was thrée dayes without méate through ye desyre they had to hére ye most holy sermons of Christ, doth first of all wonderfully commend vnto all men ye studye of learning and vnderstanding the worde of God. Therfore we shall worthily accept this sentence in steade of the state. In ye second place is added ye which declareth, ye al those ye are touched with any desyre at al of profiting in ye doctrine of true religion are cared for of god, and ye god will in no wise forsake them. I haue compassion (sayth he) on the multitude. Thirdly, by ye wordes of the disciples supposinge that it coulde not be that so many might be satisfied with breade in the wildernes, may bée gathered: that those which prepare themselues to the study of sacred and heauenly thynges, are first hindered and oppressed with many griefes and temptations, before they can attayne to their wished scope, yea and ofte times they strike vpon ye rockes (as they saye) euen in the very heauen it selfe, and are haled awaye from their godly purpose. But whereas christ in ye fourth place demaūdeth of his disciples how many leaues they haue, we are taught euidently thereby, ye God hath alwayes in a readines diuers apte and conuenient meanes, whereby he may prouibe for the godly, & next after spirituall or heauenly benefytes minister also corporall or earthly.
For by ye meanes ye we least thinke off, god succureth all [Page 119]those that labour and be in necessitie. And therefore in the fyfte place Christ giueth vnto his disciples, that they shoulde set before others. for God sendeth alwayes in season teachers, which maye with all fydelitie and diligence enstructe those that are desirous to learne. Lastely and in the sixt place; they all eate and are suffysed.
They that a litle before hongered and thristed after the knowledge of the trueth, doe now happely profyt therein, yea and so far forth doe they eftesoones procéede, ye there remayneth vnto them, what they may giue an imparte vnto others, and at the length may, either publikely or priuately teach the doctrine of pietie vnto the rest.
Nowe that history likewise of Mathew 2. as touching the wise men that come from the East to worship Christ, it shall be very easye to applye wholy to the tractation of one common place. The state or common place maye aptly bee prefixed, as concerninge vocation or callynge.
This state beinge assigned, first of all shall bee declared, whensoeuer God calleth any man by a signe either externall or internall, or rather by them both, to the knowledge and confession of the Gospell, or els to some certaine kinde of lyfe, in which he may dayly serue God and profyte his neighbour, that he ought not to refuse, but with chéerefull harte to come and deuoutly obaye vnto the caller.
In the seconde place where it is reported that Herode and ye whole citie was troubled, thou shalt not without cause inculke an exhortation to ouercome temptations.
For thus commonly it commeth to passe, assoone as any is elected and called of God to a godly worke Sathan by and by together with his conspirators the fleshe and the worlde worketh wiles, and leaueth nothinge vnattempted whereby they may withdrawe him from his good and holy purpose. But their followeth in the thirde place ye which in this kinde of conflict bringeth an excéeding great comforte, namely that against the most fierce and bitter temptations a present remedie is to be sought for out of ye holy Scripture. [Page]The lawe, the prophetes, and Apostles doo certifie the conscience as touchinge thinges doubtefull, they shewe most apparauntly where Christ is to be founde, and where the minde finally may rest in safetye.
For it is euen the holy Scripture alone, that confirmeth and susteyneth thée in the knowledge and confession of the Gospell, in sincere faith, in puritie of life and conuersation. Fourthly, where the subtelty of Herode priuily calling the wise men vnto him is disclosed, shall very well be added that after the first and most grieuous temptations are ouercome, and after the minde is confirmed, and that by the ayde of Gods worde, in hir calling & holy purpose, there remayne as yet successiuely newe daungers which hipocrits, which false teachers or heretickes, which tyrauntes, and such kinde of aduersaries of true religion will forge and contriue.
For as longe as we liue here in this life, ther is nothing but perils vppon perils, and euen as if a certaine rancke of troubles were linked togither with chains, so doth one distresse after an other fasten vppon the godly.
But yet we ought in no cace to be discouraged in our minds through the frequency or greatnesse of the perills.
Hitherto perteineth that which followeth in the fift place, as touching the departure of the wise men, and the starre againe going before them.
Thou shalt here not vnexpertly add, yt he which by valiaunt striuinge bath already escaped the daungers of the first and seconde sorte, doth nowe lye (as it were) at anchor and rest in a quiet baye. For let the Champion of Christ constantly ensue the first signes of his callinge, but most diligently let him folowe the scripture, which doth assure him of his vocation and all the order of his dutie, & he shall (vndoubtedly) come vnto that place, where hee shall see Christ in his glory, and obteyne thorough him euerlasting life.Math. 24. He that endureth to the ende shalbe saued.
Thou seeste therefore all the partes hereof not vnaptly to be reduced to one common place, as touching calling or [Page 117]vocation, and perseueraunce in the same.
Againe in lyke maner the historye 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 necessarye it is, that all the faithfull, whensoeuer oportunitie will serue, shoulde render an account, or that which is all one, make confession of theyr faith.
And ye this is the state of the sayd reading, it shal truly vs auouched, as soone as mencion shal be made of Simeon.
Secondly at the wordes of Siemon, in which he pronounceth Christ to be put for the ruine and vprysinge agayne of many, and for a signe which is spoken agaynst, & moreouer that a sworde shoul perce Maries soule, shal aptely be intreated as touchinge that poynte, that a confession made is alwayes pursued with offences, sondry mocions, contencions and great daungers.
The world neuer ceaseth to bringe the godly confessors into peryll and hazard.
Thirdly, where it is described what maner of person the sayde Anna was, how godly and vnblameably she lyued, very oportunely next after those wordes briefelye declared, shall be added, that wheresoeuer the confession of faith taketh place, ther ought also manifest fruits of faith, and manifold exercises of pietie to be seene. Finally that confession is known to be perfect, which on the one syde is accompanied with the perils of temptations & perfecution, and on the other side with the notable fruites of faith.
With suche a confession God is delighted, the rest of the godly are strengthened, the enemies are directed and discouraged, the Diuell hymselfe is discomfited and subdude.
Fourthly, Anna is reported to haue confessed lyke wise, and agreeing in al poynts with Simeō, to haue spoken [...] so of Christ to al ye looked for redemption. Not without cause therfore shall be declared in ye last place, how it behoueth, ye a confession in al ye partes & members therof be [Page]agreeable with the worde of god, & further, ye it remayne apparaunt, franck, firme and constant, euen to the ende of lyfe. And thus the whole sermon very neere shall be spent about one common plate touching the making of a confession of faith. But I feare least ther be some yt wil cry out and accuse me to be ouer tedious: wherfore I forbeare to adde any more examples.
Further there is no cause why any man shoulde suppose ye héere are digested allegorical interpretations. For the state is alwaies drawen forth out of certaine words apparauntly placed in the narration. Neither is digressiō made in the explication of the parts from the natiue sygnifycation of the words, which in euery allegory is accustomed to be done. Besydes, there is no other thing sought for héere, then yt the interpretation of the parts, may both be directed to one fountaine or common place, & also conuerted to ye cōmon instruction of life in rightuousnes. For if somtimes out of doctrines, yet for the most parte we sée al this order of interpreting to be gathered out of institutions, which otherwise, according to yt forme yt I haue exhibited in the thirde chapter, may be excerpted out of ye same mēbers. And now & thē there happē such narratiōs, as séeme to minister very little matter to teache: wherefore it is no lesse requisite then profytable, yt the partes thereof be expounded after this sort as touching some certaine common and large stretching place. Thefore truely a man may more rightly terme all this kind of [...]narration instructiue or morall, then allegorycall. And to be true that we saye, we will shewe it by an example taken out of Christom.
For he in his homilie 67. vpon Mathew séeking occasion to prouoke his hearers to deserue well of the poore, selecteth two partes out of the text of the euangelical histore, which he interpreteth of one & the same cōmon place, procéeding in the like order that wee haue done, and so longe taryeth he in them, as he iudgeth to be most fyt & conuenient.
The one part is of Christ the king méeke & poore, whiche was contented to be caried vpon a she Asse: wherin Chrisostom teacheth, yt those things are only of vs to be sought for, which the necessary vse of lyfe doth require, and that pouerty is to be taken in good part of al men.
The other, wherein it is sayd, that some layde their garments vpon the Asse, & some spread them in the way: this Chrisostom explaneth as touching helping and clothinge of the poore. Therefore to the commending and setting forth of the poore tendeth the explications of the cause of the two partes, and standinge somwhat long vpon either of them with great sharpenes of speache, setting abroche all the engings of arguments, he exhorteth, vrgeth, soliciteth, impelleth all men to indeuour to be benefyciall to the poore.
Nowe that héere are to be séene allegorycall interpretations, no man being in his right minde, will affirme, but all men may easely perceiue them to bee playne instructions. Howbeit in the same sermon Crisostom there rather vseth an allegory where he auoucheth: that by the Asse is sygnifyed the Iewish people accustomed to beare the burthen of the lawe: and by the Colte the Gentiles, which liued alwayes without the law, without burthen, without the discipline of Gods commaundements.
That the Asse like wise and hir Colts were brought of the disciples, forasmuch as the Apostles by the preaching of the word ought to conduct both ye peoples vnto Christ. That Christ moreouer rode vppon either beast as theyr Lord, for that he gathered to himselfe of either people an obedient Church, and that the Gospell is paciently heard of their both.
That no man forbad the beasts to be brought vnto christ, bicause it lyeth not in the power of any man to stop the course of the Gospel.
In the Colt so sodenly admitting one to take his [...] without kicking to be shewed the prompt & ready minde of the Gentiles in receiuing of the Gospell. [Page]Agayne, whilest the Asse commeth after the Colte to be signifyed, that after Christ hath drawen vnto hym all the Gentiles, the Iewes also will one day with greate zeale follow after.
By the disciples putting their clothes vpon the beasts, that Christ might the more conueniently syt, to he mente the teachers of the Gospell, which ought not vnwillingly to bestow all that euer they haue, yea euen their bodye and soule, so that their hearers may be furthered, and the glory of Christ more and more set forth. And thus muche welnigh hath Chrisostom in that place.
But yet there is no man that séth not the interpretations to be very discrepant, where one sayeth, that forasmuche as Christe was contented to be caryed on an Asse and hir Colte, we are taught, that wee ought to liue contented with a fewe thinges, and pacientlye to beare our necessetie and agayne for that Christe was caried vppon an Asse and hir Colte, to bee signified twoe peoples, to wit, the Iewes and Gentiles, that shoulde acknowledge Christ to be their Lord, and receyue his gospell.
Agayne there is founde no smal difference, in case where the disciples are reported to haue layed their garmentes vpon the beastes, whereon Christ ought to sitte, it be one while added, that all men are there admonished willingly to giue clothes and other necessarys to the poore, an other while it be sayde to signifye, howe it behoueth the Preachers of the Gospell to bestowe all that they haue, yea euen their body and soule for their flock.
Certes those former interpretations are excerpted out of the natiue sense of the words standing in the text, and be perspicuously referred to the institution of lyfe, whiche thing is the cause, why Chrisostom discusseth them with a more plentifull discourse: but in the later interpretacions digression is made from the proper signifycation of the wordes, wherefore that they are allegorycall, and for & that cause the lesse profitable to the information of [Page 119]lyfe and mouing of affections, there is no man that canne well dissemble: wherevpon also it pleased Chrysostom to touch them only in few words, and as it were beside the purpose.
These thinges therfore being duly considered, it wyll be very easy, to giue a right iudgement as touchinge the interpretations which wee haue vsed in this present Chapter.
First is briefely & playnly expounded, in passing through all the partes, whatsoeuer belongeth to the sacred narration.
Then to euery parte is ioyned an interpretation, in which appéereth nothing hard, wrested, or farre fet: but out of the aduised consideration of the words and sentēces are those thinges deduced, which ingender holesome institutions or instructions of lyfe.
And to make the matter more cléere and lightsom, euery thing is in such sort disposed, that all thinges are directed to the nature and true vse of one common place. In which respect no doubt the hearers capacitie is better prouided for, then if many thinges and the same diuers and not euident should be obtruded.
Who therefore will deny this maner of interpretinge with great fruit to be exercised, and to be both godly and profytably produced to the people in the Church?
And, as I admonished in the beginninge, to those that in the partes of the historycall narration can not by obseruing a certayne course and order of causes, effectes, contingents, and suche lyke places, it is no harde matter to make and adorne these kindes of interpretations.
But from allegories, such inespecially as very necessitie it selfe doth not extort in those places of Scripture which of themselues sygnifye otherwise some inconuenience, euery man shall by mine aduice (so far forth as may be) absteine.
We sée in so great a worke of the propheticall and apostolycall bookes how fewe are vsed. It is playne that [Page]they are more apt to delight with then to teach, and that none but very slender proofes are deriued out of them, & therfore that place is to be giuen vnto them onelye after other arguments, whiche haue in them more pithe and strength.
They haue very litle or no gra [...]e at all, if they be diffused through all the partes of an oration, yea the sacred Sermō which is on euery side powdred with allegories, is iudged verye slender and barren. And in a matter little fruitfull, to t [...]uet to séeme witty, and to spend much time, no man will iudge it to be the part of a wise man, and of one that séeketh the profyt of his hearers.
Wherefore I purpose not to adioyne vnto this our work any Chapter at al touching allegorycall sermons.
These thinges that we should in this maner somwhat more pro [...]ixly thē we thought for prosecute and discourse, we were by the temeritie (yt we speake nothing more bitterly) of some mens iudgement, vehemently compelled.
That somtime the whole reading of the sacred Scripture is briefely runne ouer, to the intente some one common place may afterwarde more at large be declared. Cap. VI.
WE finde commonly in the sacred Sarmons of the holy fathers had vnto the people, the whole reading of scripture (euen so muche as had bene recited) to be discoursed with a compendious paraphrase,A readinge of the holy scripture hovv it is vsed of the holy fathers to be declared to the people. or some other lyke apte forme of enarration, and yt parte which remaineth whole and principal to be consumed in the explication of one common place. And that commeth to passe, not onely when an historycall narration, but also when a tretise of doctrine taken out of the holy scriptures, is in hand. Examples almost infinit are extant in Iohn Chrisostom especially in his expositions vppon the sacred bookes, as Genesis, the Gospel of Mathew & Iohn, and the [Page 120]epistles of S. Paule, For in his homilie 3. vpon Genesis whilest his intent is briefly to reproue y• Gentiles, which supposed yt al things created were gouerned by chaunce & fortune, he handeleth a common place at large, as touching the reducinge of those that erre into the right way: whence lastlye he falleth to the commendation of almes. Againe in his homiles. 7. & 8. he entreateth of reclayminge the Gentiles from their error, albeit in ye later some thinges are added as concerning fasting. In his 4. homilie, after the partes of scripture before read declared, he toucheth the right vse & maner of fastinge, and the restraynt of wicked lusts. A good part of his 26. homilie is spent in stirring vp the hearers to render thanks vnto God for hys benefits receyued. Homilie 27. hee reasoneth al large touching ye remitting of wrongs, and yt not coueting of reu [...]gment. In ye greater part of his homilie 30. he intreateth of fasting and praier. Vpon the Gospell of Math. homilie 4. Chrisostō declareth in many words what maner of people yt people of god is yt should be deliuered from their sins [...] Christ, & withal admonisheth euery man to study [...]o shew hīselfe faithfull, & to be one of the nūber of Gods people. We might, out of ye gospel of Math. which conceiueth hystorycall narrations, & out of Paules epistles, in which is plainly exhibited ye handling of manifold doctrine, produce and bring forth no few example [...] séeing euery man sufficiently perceiueth vnto what ende our discourse tendeth, no man will think it needful.
Onely therfore héere we wil admonishe: how it commeth to passe two maner of waies,A common place is tvvo maner of vvayes declared at large. yt a commō place after the scriptures expounded may be declared at large.
I Somtime occasion is taken of those things, yt in ye in self text of the scriptures read are spoken or touched. In the homilie vpon Gene. 26. to speak of thanks to be giuen vnto God after his benefyts receiued, he is moued by the example of the gratitude which he saw in Noe.
Homilie 4. vpon Mathew, is in good time prosecuted ye [Page]long discourse touching the people of God, forasmuche as the angell had sayd, that Christ should saue his people from theyr sinnes.
Homilie 67. vppon Mathewe, it is reported in the texte, that the disciples put their clothes vpon the beast, whereon their Lorde shoulde be caried: Herevppon therefore taketh Chrisostome occasyon to speake at large of clothing and reléeuing euery way the poore.
II Again somtimes a common place is handeled in the seconde parte of the Sermon, not for that in the Scripture read beefore there happeneth any mencion thereof, but bycause the order of time, and the state of the Churche doe greatly require it.
Wherfore when Chrisostome in the time of a publyke fast tooke in hande the interpretation of the booke of Genesis, hee diuers times with verye good cause breaketh forth into a common place of fasting.
So in an other place also in the chiefe and greatest part of his Oration, he reproueth certayne vices, or doth some other thinge not vnlyke.
But howsoeuer it shall séeme good to deale, it behoueth wise deliberation to be had at all times, as touchinge the choice of the places that are in this sorte to be handeled. For other thinges serue for other times, places, & persons, which also is a thing commonlye knowen.
Howe and after what sorte one place of Scripture, or some certaine sentence ought conueniently to be handeled. Cap. VII.
NOt alwaies an entier booke, not alwaies a parte of a booke is offered to be declared, but ofte times it behoueth the Sermon to bée framed to the people, of one onely sentence, or of one place of Scripture, and ye same also not very largely stretchinge.
But that the same order of gatheringe diuers common places shoulde héere bée vsurped, which we haue shewed to be profitable in the premisses, it can by no meanes bée. What then, will some man saye, remaineth to bée done? In what maner and method shal one place or one certain sentence bée fruitfully declared? Wée (so far forth as we maye) will set forth a most syt and absolute forme, which, excepte any shall deuise a better, it shall bée expedient for him to folowe, and as well for breuities sake, as also yt it may become the more clere and euident, we will comprehende the same in certaine obseruations.
I. Before all thinges it is conuenient very carefully to consider and to declare vnto the people, vppon what occasion, or to what ende, the author of the sacred booke out of which the place or sentence is taken, spake and pronounced those wordes.
And that for this cause, that whilest wée declare of what matter wée will speake, and what our purpose is, we may credibly auouche that we will in no wise abuse an other mans sayinge, neither transfer it vnto other purposes thē is méete, but vsurpe it altogeher in the same, or at leaste in the like cause, for which ye author himselfe did so speak. After this maner we may sée Peter Act. 2. intendinge to interprete certayne wordes taken out of the Psalme. 16. as touchinge Christe risynge againe from death, prudently to add some thinges of Dauid and of his meaninge and iudgemente in those wordes. [Page]And truely it standeth vs very much vppon, to deale faithfully and vprightly in this behalfe.
For it is a greuous offence, yea and the holy Ghost is moued with vnspeakeable reproch, in cace a man doth force or wreste any sentence out of the scriptures to any other ende or purpose then becommeth him.
He that shall be founde to haue done this but once, doth quickly loose all his authoritie with the hearers, and afterwarde, yea euen then when he alledgeth the Scriptures aright, he shall hardely bee credited.
To apply aptely and properly the Scriptures to present busines and affaires, is the principall vertue that belongeth to a preacher.
II. Where it is nowe discouered, of what matter wée minde to entreate, and declared, that the sentence taken out of the holy scripture accordeth to our purpose, the next poynt is, that we diligently consider, whether that very sentence, as it standeth in the sacred writer, doth minister any proofes at all, of causes, circumstaunces, signes, or discriptions, agréeable to the busines of which entreaty is made.
As many as are founde to be such; shall worthily before any other be brought forth, and as those that be of greate weight and importaunce, forasmuch as they answer to ye minde and method of the author, from whiche it is not lawfull vnaduisedly to depart, and doe in all pointes agrée with our matters, shall studiously be digested, adorned, and inculked.
Neither is it a hard matter, to drawe forth such kinde of proofes or argumentes, partly out of the thinges that lye hid and are included in the sentence it selfe, and partely out of those things that either goe before or folowe after the same.
Of this kinde I would affyrme it to be tht Peter Act. 2. in that Sermon whereof mention is made before, to the intent he might shew ye he rightely vsurpeth ye sayinge of [Page 122] Dauid, reduceth into memory, howe Dauid in that he was a prophet, knewe before hand that Christe after the flesh should take his beginning out of his posteritye, and therfore also by the inspiration of the holy Ghost prophesied before of Christes rising againe.
And whosoeuer is but meanely exercised in the holy scriptures, may easely perceyue, that in the same Psalme, as of the death and great deiection of Christ, so also certaine thinges are ioyntly spoken of his resurrection.
It is not much vnlyke, that ye Apostle Galat. 3. speakinge of the Gentiles that should be blessed in the séede of Abraham, affirmeth those that are of faith, to be the sonnes of Abraham, and howe it was longe before tould vnto Abraham, that it would please God to iustifie the Gentiles by fayth, againe where he addeth, that the inheritaunce was giuen vnto Abraham by promise.
III. Moreouer it is very profitable to make as it were a certaine resolution of the whole sacred sentence, and to examine in a iust balaunce euery words therein, and diligently to ensearche the significatiō, force and vse of them. And that, to thint [...]nt out of euery of them may be gathered certaine argumentes or proofes, agreable to the state of thappointed Sermon, and may afterward be oportunely applied to teache and instruct the hearers.
Of which craft and diligence (I meane in drawing foorth of proofes out of euery worde well nighe of any one sentence) we haue the holye Scripture it selfe, as a moste expert maistres and most faithfull teacher.
Which thing we will straight wayes make playne and euident.
III. After the wordes wisely weighed and considered, it is requisite, that we procéede with like industrye, to a more exacte contemplation of the matters themselues, or affayres, which in euery sentence are signified.
For it is not very lykely, that there shoulde any where happen thinges of them selues so barren, that a man [Page]may not out of thē (if at least he be not altogither endued with a blount and blockishe witte) deuise and excogitate some profes profitable to teach. He that hath once throughlye sifted and examined the thinges, whereof he entreath, may easely finde the meanes, to make his oration become both frutefull, plentious, and delectable.
We see in this behalfe the Apostle Paule, after arguments drawē out of euery worde of one peculiar sentence, to heape vp still a plentifull matter of other proofes, and the same flowing out of the nature of the thinges themselues.
The examples which we will a litell after touche, shall plainely testifie this thinge to he true.
V. Last of all, to him that feareth and suspecteth that he shall want sufficient matter of speaking, we giue this aduice namely that he put before his eyes, the places of inuencion, which he knoweth to be attributed vnto that kinde of Sermons, to which the sentence of the sacred author appertayneth.
For euery kinde of sermon, (as is afore sayde) hath certayne proper and peculiar places of inuention, the order whereof beinge attentiuely considered, we are eftsones admonished of many thinges, which maye aptely be spoken of eche kinde of busines taken in hande.
Therefore him that shall speake of a sentence or state of the kinde didascalick, we remitte to the places of inuentiō as well diuine as other not diuine, that he may so longe exercyse himselfe in them, as that he maye procure for his true méete and sufficient furniture therby.
Of which thinge we then also made mention, when as we heaped together some thinges as touchinge the places of the kinde didascalick, in the seconde Chapter of this present booke.
But to come to examples, where a full furnyshed explanatiō of one place or sentence is to be seene, we haue none u [...]ore famous in the whole bodye of the holy Scriptures, then in the Epistles and Thapostle Paule. [Page 123]Which albeit they be rather writen in a scolasticall, then in a popular kinde of speaking, yet doe they import vnto vs no small helpe to the due framinge of Sermons to the people.
The first example very notable thou shalt finde in the fourth Chapter of the Epistle to the Romans, I. Example. where this short sentence or place out of Genesis 15. Abraham beleeued god, and it was imputed vnto him for rightuousnes, is with wonderfull prudence and dexteritye, expounded at large. The wordes truely are very fewe, if thou respectest the nomber, but if thou lookest into the sense, thou shalt perceyue in them to be most strongely proued, that men are iustified by fayth, and that great plentye of argumentes are ingendered therein.
The state of the whole disputation,State. the Aposte had prefixed before in the 3. Chapter, saying: We suppose that a man is iustified by faith without the workes of the lawe. To the confirmatiō therfore of this state,1. Argumen [...] he iudgeth ye noble example of the iustification of Abraham to bée most fitte and conuenient, to the intent he might gather by order of reasoninge, that all other men also are in like maner iustified by fayth.
Which his pourpose he himselfe doth not obscurly declare, when a litell after he sayth, that it is not so written for him onely, that it was imputed vnto him for rightuousnes, but also for vs, to whom it shalbe imputed if we, beleeue in him that raysed vp our Lorde Iesus from the deade &c.
Howbeit not contented to haue showed in this wise that the said sentence agreeth wondrously well to his enterprised busines, he deuideth it into partes, and out of euery parte draweth forth newe argumentes.
Wherefore forasmuch as in that sentence wherein it is sayde, that Abraham beléeued and in beleeuinge was iustified, by and by out of the worde beleeue is this argumente subtelly contriued
If Abraham be iustified, for that he beléeued, it followeth of necessitie ye he was not iustified by workes.Ephes. 2. In asmuch [Page]as faith and workes are after a sorte repugaunte the one to ye other. Now the Apostle rendreth this argument thus: If Abraham were iustified by workes, he hath wherein to glory, but not with god. For what saith the scripture? Abraham beleeued God, and it was conuted vnto him for rightuousnes. From hence the Apostle, bendeth the ernest contemplation of his minde to ye signification of the word,II. Impute: out of which he produceth the seconde proofe to this effect. To him also that worketh not, but beleeueth in God that iustifieth, his faith is by grace counted for rightuousnes. But it shoulde not bee sayde, to bee counted by grace for rightuousnes, if he had deserued it by workes: for then it shoulde rather bee called wages or debte. Iustification therfore cōmeth not by workes, but freely & by grace. Like as in the former argument consideration is had of ye antithetons, to worke and beleeue: so here wages or debte is set against imputation.
Thirdly the Apostle exactly noteth the forme of speaking,III. To count or impute for rightuousnes. For it commeth to his remembraunce howe in the Psal. 31. that man is called blessed, holy, and rightuous, to whom the lorde impueth not sinne: Wherefore he determineth that to impute vnto rightuousnes, is euen all one with not to impute sins. For to remit or not to impute sinnes, is as much as frely to pardon thē, or to iudge one eightuous without desert. Iustification therefore commeth by grace, and not by workes. And this is it that the apostle so studiously saith: That God imputeth vnto man rightuousnes without workes. Wherefore out of euery worde we sée notable reasons to be drawen. Howbeit the apostle procéedeth yet further, and as we admonished in the 2. obseruation, he diligently enquireth what time faith was imputed vnto Abraham for rightuousnes.
Nowe he findeth that thinge to be done about fourtene yeres before Circumcision. IIII. Of this circumstance therefore of time, he gathereth in the fourth place well néere after this maner: If Abraham had bene iustified by workes, then chiefely by circumcision. [Page 124]But by this he was not iustified, forasmuch as rightuousnes was imputed vnto him longe time before he was circumcised. Therfore in no wise commeth rightuousnes by workes. The wordes of the Apostle as they stande in the text are playne. Furthermore Thapostle interlaceth foorth with the fifte argument,V. taken of ye vse and signification of circumcision. Abraham receyued the signe of circumcision as a seale of the rightuousnes of the saith which he had, when he was vnsircumcised. Which we maye take euen as if he had sayde: Circumcision is not therefore receyued, to the intent any man shoulde be iustified thereby, but that it might be a seale of ye assuraunce of rightuousnes nowe before receyued by fayth. For a man must alwayes first beleeue and confesse his faith, or euer he can rightly vse any sacrament instituted of god: and vnlesse a man alredye indued with faith doe receyue the sacramentes, there is no cause whye he should hope yt they will become holesome vnto him.
There is no man that knoweth not the sacramentes to be signs of the couenaunt made before with God, and that they are added as seales of our reconciliatiō with God, like as after ye bargainers are agreed betwixt them selues writings and seales are accustomed to be made.
The sixt argument followeth of that, ye we shewed to be digested in the fourth place.VI. Seeing nowe it appereth that faith was imputed vnto Abraham for rightuousnes before he was circumcised, & whilest he was yet vncircūcised it is a plaine cace, that the Gentiles also which are not as yet circumcised, neyther dare chalendge to themselues any good worke, may be iustified by fayth: and generally that vnto all men, whether they be circumcised or vncircumcised, rightuousnes shalbe imputed, so that by the example of Abraham (which is indifferently the common parent and prince of all beléeuers as well of the circumcised, as hauing vncircumcision) they repose their faith and confidence in God. [Page] Hee receiued, saith he, he scale of the rightuousnes of the fayth which he had, when he was vncircumcised, that hee shoulde bee the father of all them that beleeue, not beinge circumcised, that rightuousnes might bee imputed to them also. And the father of circumcision, not vnto them onely which are of the circumcision, but vnto them also that walk in the steppes of the fayth of our father Abraham (which he had) when hee was vncircumcised. Moreouer in ye seauenth argumente he declareth that rightuousnes before god happeneth by faith, forasmuch as it can not be that rightuousnes shoulde be receyued by the Lawe. Of which thing he rendreth also in the causes. For where the lawe is, there imediately followeth transgression: for such is our imbecilitie and weakenes that wee can neuer exactely fulfyll the lawe. Rom. 8. And where transgression is, what, I beseech you, is to bee loked for but the wrath of god?
By the lawe therfore or by workes wee can by no meanes atteyne vnto rightuousnes.
But to the intent he might the more easyly perswade the same thinge,VIII. he inserteth two inconueniences, which, if rightuousnes were not to be loked for but by the lawe, should of necessytie follow. If rightuousnes or the inheritaunce of spirituall benefytes shoulde then onely be receiued, when the law were of vs throughly fulfilled, our faith no doubt should be void, & the promise of god of none effect. But yt it is a very absurde matter in cace any should auouch it thus to be, euery man perceyueth. For GOD vndoubtedly performeth that which he promiseth: as he that neuer ceasseth to be true and iust of his worde.
And where as is the certaine, fyrme, & infallible promise of God, ther our faith ought in no wise to wauer or doubt. Let these thinges therfore he taken in steade of the eight argument.
But nowe againe the Apostle stayeth somewhat at this,IX. that the holy scripture testyfieth that the promises belong not onely vnto Abraham but also vnto an his séede.
In which consideration beinge occupyed he remembreth [Page 125]that in the olde Testament the Gentiles also are conteined in the séede of Abraham. For it was saide vnto Abraham Gen. 17. I haue appointed thee to be the father of many nations.
Wherfore herevpon also he produceth an other argument, which is framed in this sort: The promised spirituall benefyts shal redound also to the seede of Abraham. But the Gentiles are knowen to be the seede of Abraham. Ergo, the promised benefits shal come in like maner to the Gentiles, though destitute of the lawe and voide of good works. Be this therfore the ninth argument taken of the proper signification of the worde Gentiles or Nations, and it belongeth to ye places of inuention of whiche mention was made in the fift obseruation.
X The tenth argument is added to deriued of the nature of ye things themselues, which kind of proofes we shewed to be méete and requysyte in ye fourth obseruation. Abraham, saieth he, aboue hope, beleeued vnder hope, that hee shoulde be the father of many nations: Genes. 15 according to that which was spokē to him: So shal thy seede be. And he not weake in the faith, considered not his owne body, &c. The apostle in déede describeth the nature & force of the faith, which is imputed for rightuousnes, and sheweth that it was very excellent in Abrahā, and far greater then any man could beléeue.
He saith ye true and perfect faith, doth assuredly & vndoubtedly lay hold vpon those things, yt excéede mans reason, & ye by no menes are iudged to be hoped for, & besids, yt it neglecteth, dispiseth, & vtterly remoueth al things yt are thought to be a let or hindraunce vnto it. For it alwaies leaneth vpon God, to when nothinge is impossible to be done. Such and so great a faith therefore seeinge it shined forth in Abrahā, it pleased god with merciful eyes to behold it before al other works, & to impute it for rightuousnes.
XI Last of all, ye holy Apostle going about to bring his explanation to all end, auoucheth that the same meane or [Page]way, yt Abraham was iustified by, ought also to be applyed vnto vs: for therefore were those thinges writen of Abraham, to the ende we might know, yt we in like maner by the example of Abraham shoulde without workes be iustified by faith. And thus much touching the interpretation of one short sentence.
The seconde example being no lesse notable then the first is extant Galat. 3. II. Example where euery word of the most knowen promise made vnto Abraham Gene. 22. In thee all nations shall bee blessed, is so expounded and declared, yt it likewise teacheth yt men are iustified before God, not by the workes of the law, but by faith.
III Example. sBut yet far away surmounteth the third example which occurreth Heb. 5. &. 7. where euery member of the fourth verse of the Psalm. 110: The Lorde hath sworne and will not repent, thou art a priest for euer after the order of Melchisedec, is with such great arte, industrye, & grace opened and explaned, yt I néede not doubt to affirme, yt no mans wit without the speciall direction of ye holy ghost is able to immitate the like. For truely the apostle with many & diuers proofes takē out of ye one testimony of scripture, plainly teacheth in ye same chapter, & in the thrée following: first that Christ is the true priest after the order of Melchisedec, and ye the said prophesie of ye Psal. 110. doth most chifely agrée vnto him: secondly, yt the priesthod of Christ is far more excelent thē the priesthod of the law, which was after the order of Aaron, or Leuiticall: thirdly, yt by ye priesthod of Christ appointed & established through the patefaction of the Gospell, the priesthode of Aaron is abolished: fourthly, that by the priesthod of Christe once constituted and confyrmed, the olde ceremonies and sacrifices, yea and the law it selfe take an ende.
What man would haue thought, that out of one verse or clause might haue bene drawen, matter of so many weighty poyntes of Christian doctrine, and so diuers and s [...]ndry proofes for euery poynte? But thus it is, to whom [Page 126]the holy ghost becommeth a scholemaster, vnto those all things are easye, playne, penetrable, and ready. The thing it selfe speaketh, that all that are placed in the Ecclesiasticall ministerye, are not so far for the enstructed of the holy ghost, yt they may be counted equal with the Apostles or other pillers of the Church: wherfore it is very requisite that the study & diligence of immitation should appéere and shine forth in them, and when they perceyue themselues not able to atteine the vertue and maiesty of the Apostolike phrase of speaking, then let them diligentlye next after the Apostles follow the steppes of the holy fathers, whiche we know with great laude and fruite in the kinde didascalick to haue explaned sentences or single places of scripture in the Church.
Chrisostom in his first Tome learnedly expoundeth in a iust homilie those words of Gene. 3. IIII. Example out of the 1. tome of Chrisostome. I will put enmitie betwixt thee and the woman, betweene thy seede, and hyr seede, &c. There is also an homilie as touchinge these words of the Psalm 9. I will declare all thy wonderous works. Another of the words out of the Psalm. 25. Leade mee in thy trueth, and teache mee. Agayne of the wordes out of the Psalm. 27. The Lorde is my light and my saluation: whom then shall I feare? Moreouer of these wordes out of the Psal. 85. Be not angry with vs O Lord for euer. Item out of the Psalm. 122. Peace be within thy walles, and plentiousnesse within thy palaces.
In the second tome is read an homilie concerninge those words of Math. 25: That which ye haue done to one of these little ones, ye haue done vnto mee.
In the thirde tome are expounded in entire Sermons these places: out of Iohn 4. The true worshippers shall worship the father in spirite and trueth. Out of Iohn 15. Yee are my friends, if ye doe whatsoeuer I commaund you: which sentence he explaneth in two homilies. Out of the i. Cor. xi. There must be heresies, that the approued might be knowen. Out of other writers other examples may be had.
Howbeit whensoeuer the members of a sentence or any place, be in that order which is spoken off, expounded and declared, it is the parte truely of a wise interpreter to consyder, what speciall poyntes bene expedient out of them, according to the state of the church and the publike vtilitie or necessitie, either largely or compendiouslye to be handeled. This thing is also to be vnderstoode, that those, to whom it apperteyneth to preache of present businesse & affaires offered by occasion, doe sometimes excerpte some sentence or place out of the scripture, and apply it to their purpose, somtimes agayne vse no place of scripture at all in the beginninge.
What time therefore they prefixe to their Sermon any place of Scripture, they shall very aptlye haue recourse vnto that forme of interpreting, whiche in this presente Chapter we haue indeuoured to shew and commend vnto all men.
¶ A simple Theame how it ought to be discussed in the kinde Didascalick. Cap. VIII.
OFt times in this didascalik kind in which we are yet busy, hauing one while no reding or sentence, of ye holy scriptures going before, an other while agayne after ye somewhat hath bene declared out of the scriptures, it behoueth vs to handle simple theames, and to entreat somtime more largely, somtime more briefely, of faith, loue, hope, the law, sinne, death, of the Gospel, and such like. Luke reporteth Act. 24. that Saint Paule disputed before the president Felix, as touching iustice and temperaunce, & of the iudgement to come. Which disputations would god we might haue had, they would haue bene, no doubt, greatly for our commodyty. [Page 127]Neuerthelesse we will assay, to exhibit a certayne order of examining those theames, profytable and easye to be knowne to all men.
It must bee called to remembraunce, that there were two formes or orders of places of inuention once attrybuted of vs vnto this kinde, in the former wherof we reherced the diuine places, of vs afterwarde termed somewhere generall, that is to say, doctrine, redargution, institution, correction, and consolation: in the latter we disposed partly the places which commonlye after the receyued maner they call logicall, and reduce them to certayne questions, partelye other also taken out of Diuinitie it selfe.
Now therfore let vs sée, howe by the direction and ayde of those places, a single theme may and ought to be expounded with the fruite of the hearers. But to the intente all this deuise may become the more cléere, and euery man the sooner perceiue it, wee will comprise in certayne obseruations,Obseruations whatsoeuer conduceth therevnto.
I It séemeth good by all meanes, that he that wyll declare a simple theme, doe prescribe to himselfe (following the example of the Logicians) a certayne order of questions, and exactly serch: First, What it is of which the sacred Sermon is appointed: secondly, what partes, or how many formes be thereof: thirdelye, what the causes bee: fourthly, what the duties or effectes: fyftely what thinges be of aliaunce therevnto: sixtly and lastely, what contraries it hath.
Neither shall any man thinke this order to be dispised séeing it is very much profytable, as well for the teacher as also for the learners, to haue a certayne method reteined and kept.
But me thinketh I here some man obiecting vnto me: that this forme of entreating which I speake off, is more frequented of Aristotle and of his followers the Logicians, then of the Diuines. [Page]And that very seldom or neuer among the prophets or holye fathers are to be founde any sermons simply declared in this method.
Verily I wyll say that which is trueth. To the enserching and drawing forth of the nature of euery thing out of darknesse, as many (certes) as are wisely occupyed in the office of preaching, so oft as they wyll entreat of simple theames, doe set before them, as a rule, this order of questions. But yet this difference is to be marked betwene a Logician or philosopher, and a diuine preacher. The Logician truely by his owne proper right, as he ye vndertaketh and promiseth yt he will vtter & bring forth whatsoeuer may probably be sayde of euery argument yt is offered, & imagineth ye he hath disciples desyrous to bee come philosophers, very curiouslye and subtelty pursueth the course of all the saide questions.
But the Diuine, and specially the Preacher, whiche professeth himselfe to be the teacher of the whole multitude, and in it of a greate number of vnlearned, suffereth not his oration to be enclosed in so narrow straightes, but as one raunging in a champion fielde, choseth those questions onely to be explaned, whiche he supposeth to be moste congruent to the vnderstanding of his hearers, and also most fyt for the place and time.
Wherfore albeit be premeditating at home in his studye what thinges are expedyent to bee propounded in the Church, haue those questions before his eyes as the moderators of his thoughtes, yet after that hee hath some while debated the matter, he sticketh faste in the inuestigation onelye of one or two or els of thrée questions at the most.
Herevpon therfore grew the custome, whereby for the most part the pastors of churches do in the first place learnedly discouer, what the thing is of whiche they purpose to entreate.
Where if they be perswaded that the thing is knowen already [Page 128]to the hearers, then with good cause pretermit they that question. From thence they procéede to an other question, whiche they déeme to be most conueniente for the place time and persones, and doe alledge somewhat peraduenture of the thirde question, whiche is as touching the causes.
This being accomplished, they passe to that whiche is the fourth in number, namely, concerninge the duties or effectes.
And in this wise with the explication of two or haply of thrée questions they make account to satisfy their hearers. Somtimes, and that not seldome, there happen thinges, which in no cace doe admit all the said questions in Diuinitie. As for example, there is offered a thing that can be deuided into no parts or formes: Why then should there be a question prefixed of diuers partes or formes? In lyke maner when there can be giuen no contraryes of a thing, doubtles it were very ridiculous, to assigne a question to be discussed of contraryes.
To be short, there may happen also such a theame, as may easely be conueighed through all the orders of questions, yet notwithstandinge the godlye Preacher, forasmuche as he enioyeth (as I sayde) frée lybertye, and delighteth in mature deliberation and in sage aduice taking, among many choseth not aboue two or thrée questions to be declared in the sacred assembly.
The Logician and Philosopher doe gladly trye what they are able to doe, and doe take pleasure in vauntynge of their wit: but the Preacher for his parte, weigheth and considereth what is moste expedient to be done, accordinge to the place and time, for the godly enstruction and information of good men.
Where fynally if it bee greatelye for the behoofe of the Churche to haue many questions expounded, yet shall it be the parte of a wise teacher to reserue some tyll an other time.
II After thou hast disposed and set in order the questions which thou iudgest will serue thy turne, thou muste haue recourse to the places of the second forme, those inespecially, which the diuines receiue out of the schole of the Logicians to be vsed: and according to their direction, thou shalt excogitate whatsoeuer may conueniently be sayd of the purposed theme.
But in such sorte shal these thinges be gathered together, that, so farre forth as may be, eache thinge may bee drawen out of the fountaines of the scriptures, or at the least confyrmed by the testimonies of the same. And albeit there occurre no where in the sacred Bookes common places explaned in that order, whiche the questions and places to them attributed doe prescribe, yet may it truely be affirmed that some diuine common places are to be founde, of which so many and diuers thinges héere and there scattered in the Canonicall Scriptures are put in writinge, that if the same were bounde together (as ye woulde saye) in one bundell and broughte forthe, vndoubtedly we should sée those places handeled in a iust method.
For héere certes is founde that out of which maye be framed a definition, there that conduceth to the furnishing of a diuision or partition, elles where are distinguished certayne causes, there is agayne where are shewed duties and effectes, in some place occurreth that which is to bée counted for a contrary, fynally there can scarcely anye thinge be required necessary to the openinge of the nature of a common place, which a painefull man and one exercised in the holy Scriptures may not drawe out of them. And by this meanes it is brought to passe, that those thinges which are put in order and alledged as touchinge a common place, all men may perceyue to be deriued out of the Scriptures, and for that cause to bée of great weight and importaunce.
III. Moreouer ye places which in the second forme we called diuine or Theological, are in like maner to be cōsidred.
For euen these also doe minister vnto the minde very high and excellent things: Neither truely can it bée chosen, but that he that hath bene some deale envred in the readinge of the holy scriptures, shall receyue of them great helpe and furtheraunce to apte teachinge.
And whatsoeuer thinges are deuised and inuented by the direction of these places, ought to be referred vnto those questions, which wee determined in the beginninge to goe thorough with, and (with rype iudgemente) to bée placed in their order.
IIII. Furthermore he shall in no case thinke himselfe to haue sufficiently done his dutie, that accordinge to the places reherced in the second forme, hath found out those thinges, which after the order and nature of the questions may bee saide, except also hee endeuour further to illustrate the same thinges beinge founde out with diuers respectes, as namely by producinge certaine groundes or testimonies, certaine examples, similitudes, and other of the same kinde, and that (so much as in him lieth) taken out of the holy scriptures, or els out of the commentaries of the moste famous writers.
For truely ech man perceyueth that the proofes gathered together in such breuitie and straightenes as is vsed of the Logicians, doe make ye treatise to become bare & slender, and to breath foorth onely the ecliptick kinde of speakinge of the Scoles: but if there be added further some certaine lightes and ornamentes of thinges, together with a certaine cleannes (at the leaste waye) of speach, then will the honour seemely for the Church, and congruent to the mindes and eares of the frequent auditory, appere. For it is not méete that ye teacher of the multitude, should stand altogether vppon simple and bare inuention, but he at his libertie breaketh through and interrupteth the order prescribed of the Lorgicians, accordinge in déede as it is expedient, yea and where all thinges are most chiefely instituted by arte, there he studiously hideth and dissembleth [Page]arte. And we maye sée euery where in the sacred Scriptures the wonderfull libertye that is vsed in orderinge the propositions of argumentations, reasons, confirmations of reasons, exornations, complexions, and howe holy men bestowe greate laboure and diligence in this behalfe, namely ye their indifferent oration should not abhor from the popular coustome of reasoninge.
V. Last of all this diligence is also required, that the manifolde spirituall vse, of those thinges whch are duly collected to the explication of any question, be added with out delaye.
For as many arguments as are handeled for the explaning of any question, it is very méete to be declared, and it is greatly for the behoofe of the godly to knowe, what fruite they may reape out of them.
For certes (which maketh maruelously to the prayse an dignitye of the holy Scriptures) there is nothing occurrent in them neyther doe we attempte to discusse any thing out of them, in which is not layed vp some notable doctrine very profitable to the confirmation of our faith, hope, charitye, to the stirring vp of our mindes, that we maye acknowledge the good will of God towarde vs, that we maye gyue him thankes for his incomparable benefites, that we maye be made prompt and chéerefull to render vnto euery man the duties of loue, also that we maye priuatelye leade an holy and blamelesse lyfe, that we maye timely and moderately correct those that erre either in Doctrine or maners, and finally that we maye obteyne comfort and redresse in publicke or priuate calamities.
And this order of openinge the vse of those thinges, which shall be explaned in the kinde didascalick as touchinge any common place, we may finde euery where in the Sermons of the prophetes, Christ, and Thapostles, yea and in the Epistles themselues: [Page 130]Where truely vnlesse the lawfull vse be kept, and all things transfered to the proofe of pietie, and amendement of life, the knowledge doubtlesse of most excellent thinges remaineth very barren and vnfruitefull.
Of this kinde it is, that in the Epistle to the Romains the beginninge of the fift Chapter, is discouered the spirituall vse of the doctrine touchinge the iustification of man by faith, whilest many notable effectes are repeated, which accompany iustification by fayth, and doe wonderfully extoll the dignitie of Faith: that also in the sixt Chapter, after hee had spoken of Baptisme and the effectes thereof, hée annexeth a graue exhortation, that they should recken themselues dead vnto sinne, but lyuinge vnto GOD, to the intent they might diligently foresée that sinne should reigne no more in them, neither that they should giue their members (as weapons of vnrightuousnes) to sinne &c.
Againe the eight Chapter to to the Romains contayneth the vse of the whole disputatiō afore going touching mans iustification by Faith without workes.
In like maner to the Romains Cap. 11. is put foorth to bée séene the vse of the discourse concerninge the reiection of the Iewes and vocation of the Gentiles.
Wherefore that, one while at euery argument or reason, an other while next after the tractation of any question or entier place accomplished and ended, those thinges ought to bée added which may declare the vse therof, I supposse it may by these thinges appeare:
Howbeit whosoeuer shall haue alwayes in a readines the diuine places of Inuention of the first forme or order, he shall be able profitably to performe somwhat in this behalfe. But wée will in a briefe example indeuour to demonstrate, how greatly it auayleth to folowe the aduice giuen in these fiue obseruations.
Let a single theame therefore be taken in hande, to wit Sinne, & as touchinge it let vs examine onely two questiōs, [Page]namely, what it is: and then, Howe manifolde it is, or how diuerse the formes thereof be.
To him that considereth somwhat of the first question and of the places subiected thervnto,A declaration of sinne, by the question, what it is. these thinges come to memory: we perceyue yt a mā doth sin, so oft as he trāgresseth the lawe of god. Truely therefore it is said of Iohn in his first Epistle Cap 3. [...] Sin is the transgression of the lawe.
From him dissenteth not the Apostle Paule Rom. 4. sayinge: Where no lawe is, there is no transgression. And Rom. 5. Sinne is not imputed, while there is no lawe.
Againe in ye same Chapter: The lawe entred therevppon that the offence should abound. Beinge therefore moued with these most weighty testymonies, we shall not vnexpartely conclude with Augustine in his booke 2. Cap. 4. touchinge the consent of the Euangelistes, that sinne is the transgression of the lawe. Nowe here vppon we gather that man is vtterly lyke to a most miserable and vile seruaunt, and of what state or condition soeuer he be in ye world, yet ye he is not at his owne choyse or libertye, but brought perforce into the power of an other. For he is the seruaunt of the most mightye Lorde, namely God, which also created him: yea and in this lyfe still preserueth him, & by his sōne giuen for his raunsome, redéemeth him, & besides all this hath power finally to determine of him what he will. This Lord after his pleasure and wisdome prescribeth a lawe, to which if man will obey, he shall receyue incomperable rewardes: if not, he shall susteyne bitter paines both in this lyfe and also after this lyfe
Which thing if we would somwhat more déepely consider, all our pride should forthwith of necessitie be quayled & beaten downe. Why therefore doe we not wtout delaye acknowledge onr estate, & layinge a side all haughtines & pride, submitte our selues vnto our Lorde and master, being for nothing more carefull, then that we maye obey his commaundementes, and please him al our lyfe longe? [Page 131]But yet is it not for all this, thoroughly knowen what sin is. To the intent therfore we may more narrowly serch the nature of sinne, it is requisite that we looke vppon the lawe it selfe, by the transgression whereof sinne is committed.
For so counselleth the Apostle, where as Rom. 3. he sayth: By the lawe commeth the knowledge of sinne. Againe Rom 7. I knewe not sinne but by the lawe. For I had not knowen concupiscence, excepte the lawe had sayd: Thou shalt not luste. Let vs weigh therfore what the lawe requireth of vs, what it commaundeth, & what it forbiddeth, so shall the nature of sinne more clerely appere vnto vs. Certes the lawe forbiddeth parcialitie in wordes.
Thou shalt not beare, saith it, false witnesse. It prohibiteth likewise vniust doinges. Thou shalt not kill, saith it, Thou shalt not steale, &c. Moreouer it commaundeth as well honest wordes as déedes, where it ioyneth the parentes to be honored, forasmuch as it is playne, that the dutyes of honor, ought to be performed, not onely in wordes, but also in déedes. I procéede further, and finde that in the first precepte of the former table it is commaunded, that we shoulde worshippe God with all our harte, with all our minde, and with all our strength and againe that in the last precept of the second table it is forbidden, that we should not luste. By these thinges nowe it is manifest, that by the lawe of God are condemned wicked wordes and déedes, all sinfull lustes & affections, & peruerse cogitations and thoughtes hidden in the very entrayles of the harte. I will conclude therfore that sinne is euery lust, thought, will, study, worde and déede dissenting from the lawe of God.
And doubtlesse as touching déedes vniustly cōmitted, there is no man but iudgeth of them,Iacob. 1.3. yea and those thinges that are wickedly & desperately done, all men doe (at the least) priuilye detest and abhorre as well in others as also in them selues. Furthermore all men doe agrée, that wée ought to be slowe to speake, that our tongue is [Page]to be refreyned, and that he finally is perfect that fayleth not in his speche.
Besides this,Math. 12. Christ himselfe affirmeth that we shall giue account of euery idle worde that procéedeth out of our mouth. Howbeit that saying of thoughtes may séeme peraduenture to some ouer hard and dure, and therfore that it néedeth a mitigation.
But so it is verily: he that hath to doe with God, there is no place left vnto him either of feigning or dissembling.Heb. 11.For all thinges are bare, open and vncouered in the sight of God. Man iudgeth onely of those thinges that be apparaunte without, wherein he is both ofte times deceyued, and also deceyueth: but God sercheth the very harte and reines, and bringeth to light, whatsoeuer lye hidden within. Therefore Genes. 6. it is sayd, that God sawe all the thoughtes of mannes hart to be turned allwaies to that which is euill. And Genes. 22. God sayd that he knewe well inoughe, with what minde kinge Abimeleche woulde cause Sara Abrahams wife to be brought vnto him.
But how should any Christians doubte, whither the secretes of hartes be open vnto God, when as the very Ethnickes haue fréely confessed, that God hath reserued that office onely to himselfe? For the Gentiles as Paule reporteth Rom. 2. are a lawe to themselues, and shewe the effect of the lawe writen in their hartes, their conscience also bearinge witnes, and their thoughtes accusing one an other, or excusinge, in the daye when god shal iudge the secretes of mē. And therfore truly doth ye cōsience prick, perce, sting, and torment without ceasing: forasmuch as it knoweth that God not onely sercheth and findeth out all secrete sinnes and offences, but also most seuerely punisheth thē. And verily so déepe is this knowledge touching the condemnation of wicked affections imprinted in the mindes of al men, that euen the heathen lawe makers and iudges doubted not to pronounce, that the will somtimes is to be estemed as the déede it selfe. [Page 132]Which thinge also the Satyricall Poete in his Satyre 13. noted in these verses followinge.
Now hitherto doe these thinges tende, and therefore are they thus appointed, to the intent we may know how that God, like as he would haue man by him created to consist of two most excellent partes, that is to saye of minde and body, so also that he would perpetually kéepe and reteine him wholly adicted to himselfe, and bee of him deuoutly worshipped in eyther of the said partes.
But God veryly is a spirite, and therefore that kinde of worship chiefely pleaseth him, which procéedeth from the moste noble part of vs, to wit, the minde, the spirite or soule. And to the ende this thinge might the more conueniently be in this wise of men accomplished, it hath pleased God to impart his spirit also to the faithfull, by the which their spirite may be stirred vp, gouerned and holpē forward to the right exhibitinge of spirituall worship.
By meanes whereof the spirite of god also witnesseth together with the spirite of the faythfull, that they are the sonnes of god, & by like indeuoure induceth them to crye: Abba, Eather. Moreouer by this meanes the minde, the harte, the soule, the spirite, the affections, thoughtes, will, study and by what name soeuer it may be called, whatsoeuer is found to be most excellent in man, doe procéede further in the internall and true spirituall seruice of God, and in the same are exercised without intermission.
Againe forasmuch as the same God is the creator also of mannes body, it is very méete doubtles, that this wonderfull worke in like maner doe acknowledge, reuerence and celebrate his maker. Wherefore it behoueth vs also to worship God in our body.
This thinge is the cause, why the Apostle Romaines 12. beseecheth all the beleeuers, that they woulde make [Page]their bodies a quick sacrifice, holy, and acceptable vnto God, their reasonable seruice. And Rom. 6. he exhorteth them in this maner: As you haue giuen your members seruauntes to vncleānes and iniquitie, from one iniquitie to an other: Euen so nowe giue your members seruauntes vnto rightuousnes, to holines.
Which thinges forasmuch as they are so, consider, O mā, and applye thy selfe vnto this, that thou maist with all thine indeuour consecrate thy selfe wholly vnto god, serue him with all thine harte, with all thy soule, and with all thy strength, yea and with all thy bodye also.
Kéepe thy handes and beware, least thou commit anye wicked acte with them: Refraine thy tongue, neither let any reproch, filthy speakinge, leasinge, scurrilitie, or euill language procéede out of thy mouth: last of all studye also to bridle thy corrupt affections and cogitations.
Take héede thou be not brought into that beliefe, that thou maiste followe thy fancye as touchinge thoughtes, for that they are not séene, neither can any man reproue thée for them: Inasmuch as out of thē all maner of offences, whither they be cōmitted with ye tongue or any other members, doe take (as Christ witnesseth Marke. 7.) their beginninge. But when thou féelest thy selfe ouer weake and almost destitute of strength, knowe that it is thy part & duty, to cal cōtinually vpon god thy heauenly father and wt inwarde groninge & teares to praye vnto him, that he would create a pure harte within thée, yt he would turne awaye thine eyes, least they behold vanytie, that he would apply thy tongue to speake that which is good and godly,Psal. 5.119. &c. that he would direct thy handes to the doinge of laudable actions and such as are acceptable vnto him, that he would kéepe thée wholly both in minde and body harmeles and innocent, and that he would alwaies further thée to the exercising of the duties of godlynes and pietie.
For vndoubtedly except God of his mercy doe prouide that thou be not tempted, or if temptation come, that thou bée spéedily deliuered from it, thou canst in [...]o wyse be frée [Page 133]from sinne. But thus far touchinge the question what the thing is, I feare least ouer much. For in case wee should séeme to proséede in this order, our discourse would grow to be ouer tedious.
It is requisite therefore that we vse henceforwarde breuitie,A deuision of sinne by the questiō, hovv manifold the thinge is. Psal. 51. Rom. 5. [...] Ephes. 2. and note onely certayne poynts of things briefely as touching the seconde question. The sinne in which we are borne is by the fall of our first parentes deriued into all their posteritie, wherof so great is the force, that we can neuer be inclyned to that whiche is good, nor obey the law of God: wherefore we are founde guilty also through our owne offence. There is a sinne ye euery man, whē he is now come to perfect reasō & vnderstanding, cō mitteth of his owne wil, by transgressing the law of god either in thought, word, or déede. That sinne they cal oryginall, this actual: of which chiefely we haue hitherto entreated. Moreouer the holy scripture cōmemorateth, sins of omission & ignoraunce, as namely when one is founde to be gilty,Leuit. 5. Psal. 25 for that he hath not perfourmed those things which he ought, or in such order as he ought to haue done: agayne when he sinneth, where he least thought, yea supposed also ye he had done well,1. Tim. 1. after which sorte S. Paule confesseth in moe places then one, ye he had grieuously offended. Furthermore some sins are called straunge or extraordinary, 1. Tim. 5 Rom. 1 as when a man commeth into daunger, & sustayneth blame for an other mans offence.Math. 18. Rom. 14.15 [...]. Cor. 8 And what wil ye say to yt sinne? where Christ pronounceth him worthy of most grieuous punishmēt, which shal minister to an other an offēce, & occasiō of falling? But how hard a thing is it to know, whether ye brethren ye are present be weake & soone offended, or whether they be strong & throughly instructed. Againe further,Math. 12. Luke. 12 ye sin committed against the holy ghost is saide neuer to be forgiuen. Now among so many & sundry sorts of sins Iohn teacheth 1. Epist. cap. v. ye there is one kinde of sin vnto death, & an other not vnto death. But what shal néede many wordes? We are compelled to [...]btles to say with the prophet:Psalm. 19. Our errors or sinnes [Page]who may comprehend? So great therfore is the varyetie in sinnes that it enforceth vs to confesse, the law of god to be most largely spred abroad, neither that we can so easely attayne the sence and effect thereof, as a great number doe suppose. For what soeuer thinges are any where discoursed or rehersed in the sacred scriptures as touching good or euill déedes, those thinges ought with very good right to be taken of vs for a commentary and interpretation of the same law.
Moreouer it behoueth vs héere to consider the seuerytie of Gods iudgement, when as wretched man is so many wayes euery where beset with perils, and for the causes that he least supposeth, found giltie of sinne. For by this meanes the whole worlde is in daungered to God, and God concludeth al men vnder vnbeléefe: which neuerthelesse we may not so interpret to be done, that he shoulde destroy all men, and damne them for euer, but rather that he shoulde haue compassion vpon all men,Roma. iii.xi and by that meanes set forth and make knowne his goodnesse euery where.
Howbeit these thinges doe admonishe all the sorte of vs, that we should be sober, vigilant, ware, circumspect and that we should studiously avoyde not onely open and manifest, but also priuy and secret sinnes, yea all occasion of sinne, and euen suspition also.
We are lilke vnto Pilgrimes or to those that trauaile in a straunge and vnknowne country by waies, in which we are euery moment in daunger of théeues, wilde and venemous beasts, waters, downe falles & such lyke hurtful and perillous things. The diuell, the worlde, and our flesh doe neuer cease to lye in awayt for vs, they séeke by a thousand wiles to draw vs into their nets and snares. But we must resist & valiantly striue against thē by faith, prayers, fastings, by the word of God, and other spiritual weapons, which Christe the inuincible confounder of all vices and wicked spirites hath prepared, & hath vouched [Page 134]safe to shew vs how we should vse them. 1. Pet. 5. Ephe. 5. Math. 4.17. &c. Thou séest what great plenty of things doe offer themselues, and how large fields are opened vnto him, that wyll procéede after this maner. Wherfore we will make an ende.
In asmuch as the other questions may be reserued tyll an other time, namely that touching the causes of sinne, and another touchinge the effectes, of which sort in the scriptures are handeled no smal number and (alas wretches that we be) in so many troubles and calamities of our times, great store may dayly be obserued.
But forasmuch as death also is numbred amonge the effects of sinne, we will adde lykewise an example (but briefely handeled) as thouching this.A declaration of Death by certaine questions. He that will speake therfore of death, may aptly prefixe two questions, out of which he shall finde sufficient plenty of matters that he may declare to the commodytie of his hearers.
Let them therfore 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 sinne iustly inflicted of god vnto al men,Gene. 2 Deut. 30. Rom. 6. Rom. 5. like as al men also are sinners. It is deriued of the causes, and aboundantly proued by the testimonies of the scriptures: God threateneth the payne of death vnto sinners.
The reward of sinne is death. Through one man sinne entred into the world, and through sinne death, and so death came vpō al men, inasmuch as al we haue sinned. In which place are touched the chiefe causes of death, man, I say, & sinne, whervnto may be added out of Gene. 2. ye the Serpent also or the diuell is the author of death, which to the Hebrues. 2. is sayd to holde the empier of death. Heb, 9 it is saide: This is appointed to all men, that they shall once dye, and after that commeth the iudgement. Out of which places, diuers and sundry things may be drawen, to demonstrate more amply what Death is: And by like industrye may the godly be excited to true humilitie of minde, to the contempt of carthly thinges, to passe theyr [Page]lyfe in the feare of God, to call vpon Gods mercy for the intigation of the paynes whiche we through our sinnes haue deserued. &c.
When he shall come to the question of the effectes, it shal be necessary to discerne the effects of death in the Godly, from the effects of death in the vngodly, and that partlye by this meanes: first: The godly are perswaded that death shal in no wise happen vnto thē to their condemnation & destruction, but rather to their health and saluation, inasmuch as the sentence of dampnation now long since pronounced agaynst vs, is by the death of Christe vtterlye cancelled and rased out.
The law of the spirite of lyfe through Christe Iesus hath made me free from the law of sinne and death. Rom. 3 Heb 2. 1. Pet. 3. 2. Cor. 5. Christe by his death hath abolished the power of death. Christe hath once suffered for our sinnes, the iust for the vniust, that he might bring vs to God. We know, that if our earthly mā sion of this tabernacle bee destroyed, wee haue an other building of God, a mansion not made with handes, but eternal in heauen. But as touching the vngodly [...], they know, that death is appointed to them, as a moste bitter paine, & doe féele vndoubtedly ye heauy iudgement of damnation: by reason whereof it commeth to passe also, that in temptations, but chiefely in their extreame conflictes they are vehemently troubled, afflicted, and doe miserably faint and giue ouer, I will not say for the most parte vtterly dispayre. For what can they els doe, in whom remayneth no hope or confidence at all touching the remission of their sinnes? Euill shall slea the vngodly, and they that hate the rightuous shall be desolate, Psal. 34 Secondly: The godly, forasmuch as they suffer continually many aduersities, and so long as they liue in this worlde, are vexed of the vngodly, doe willingly longe after death, and with ioyfull mindes imbrace it, as they that are not ignoraūt, that by it is giuen vnto them an entraunce to a happy & blessed life.Philipp. 1. I desyre (saith Saint Paule) to be dissolued, and be with Christ. [Page 135]We mourne inwardly in our selues for the adoption looking for the redemption of our body. Rom. 8. 2. Cor. 5. We grone in this our tabernacle, longing to be translated into that which is from heauen. And after a few words: Wee truste and doe better lyke, to be farre 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, ye vngodlye, for that they enioy héere in this life wealth & prosperitie, and all thinges happen vnto them for the moste part, after their hartes desyre, are plucked away sore against their willes, and doe take it very grieuouslye if a man doth but once make mention of death vnto them.
But what followeth?
When they flatter themselues most of all, and thinke to settle themselues heere most sure, sayinge: O soule thou haste great aboundance of wealth, enioye it at thy pleasure: Not long after, yea the very same time, & when they least do suspect, they héere it sayde: Thou foole, Luk. 2 [...] this night shall they fetch thy soule from thee. And generally both of the godly and vngodly we reade. 2. Thes. 1. It is a rightuous thing with God, to render vnto those that persecute you, afflictiō, & vnto you that are persecuted, peace & tranquilitie with vs, when our lord Iesus shall be reuealed from heauen. And moreouer Abrahā saieth vnto the ritch man Luk. 16. Sonne remēber, that thou in thy life time receiuedst thy pleasure, and Lazarus in like maner receyued paine: but now is he comforted, and thou art punished. Thirdly: when death is now to be entred into, the godlye are not afrayde, they remayne constant and inuincible, they pray and call vpon GOD, they desyre to haue their sinnes pardoned through Christe, they prayse and extoll their most mercifull and heauenly father, they giue hym thankes, they wholly dedicate and commend all that euer they haue vnto hym.
They say we the apostle: I am fully perswaded, Rom. 8. that neither death, neither lyfe can separate vs from the loue of God, whiche is in Christ Iesu our lorde. And agayne Rom. xiiii. [Page]whether we liue, or die, we are the Lords. But the wicked & vngodly are altogether troubled, they tremble for feare, their harts faile them, they are angry wt God, they cursse, they blaspheme. An example of such great diuersitie we may behold in the two théeues yt were hanged on ye crosse with Christ, of whō both the actions & endes are described to be very diuers, Luke 23. Math. 24. 1. Thess 4. 1. Pet. 5 Apocalip. 20.21. Fourthly: The godly being now dead, do rise again to euerlastīg life but to ye wicked remaineth a second death to be suffered after ye death of their body. This difference moreouer is expressed Luk. 16 by a manyfest document as touching the ritch man and Lazerus.
These things be of no small force and moment to admonish and warne all estates of men.
The vngodly may in good time be admonished to bethink them of conuersion, and amendement of lyfe. To the auoydinge of sinnes it wyll profyt greatly, if they oft times be mindefull of death, and of those thinges that follow after death. The godly againe may learne out of al these thinges, how they ought to behaue themselues as well in their lyfe as also in death it selfe, they may learne that deathe is in no wise to be feared of them, they may learne to despise the world and all thinges that are in the worlde, they may rightly prepare themselues vnto death throughout their whole life, they may minister vnto others that are sicke and at the poynt of death apte consolations, they may learne how to strengthen and sustaine themselues in their very last conflict with death.
He that shall both by good reasons and also by apte and plaine words declare and illustrate all these thinges, or certaine other haply besides, not disagréeing from his purpose, shal be iudged to haue bestowed a very good and holsome labour in speaking.
But, as I sayde, there is left great libertie in the handeling of these kinde of theames, to the teachers in ye church, forasmuche as it behoueth them ofte times to enterlace [Page 136]many thinges, that conduce to reproue them that be of a sinister iudgement, to exhort, to rebuke, to comfort: by reason wherof it commeth to passe that the bounds of the Logicians be of necessitie transgressed.
Chrisostome ofte times compareth the ministers of the worde with those men, that vse to furnishe their tables with deinty and delicate meates, the better to entertaine many guestes of diuers and sondry dietes. And very aptlye in my opinion. For lyke as that feast maker is not thought to satisfy his guestes, that setteth before thē one onely kinde of meate, and that alwayes dressed after one & the same maner, but ought rather euer & anon to alter ye kindes of meate, and then cause them to be brought vnto the bourd now dressed after this fashion now after that: Euen so the Preacher except he vse somtimes chaunge and varietie of matter in the inuention and disposition of thinges, the hearers will soone be weryed and yrked, & euen glutted (as ye would say) with a certaine fulnesse and lothsomnesse of stomack.
Wherfore it may truely be saide, that it is a work moste harde and difficult, to prescribe rules or perpetuall obseruations, and suche as may be sufficient, to the colledge of Preachers.
One most certayne rule there is, and that can in no wise deceiue vs, namely, to imitate and followe with all dilygence and endeuour the examples of the holy Sermons, which are extant as well in the sacred scriptures, as also whiche 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 maister of all true teachers, what time he is in the beginning of the sacred Sermon, with a feruent harte and perfect fayth called vpon, wyll both liberally minister and suggest, and also most wisely dispose and put in order, what thinges so euer are to be spoken: so farre foorth that the excellent preachers doe oft times perceyue far other matters to come into their mindes standing in the pulpit, then they had premeditated [Page]at [...], and that the same matters vttered ex tempore the [...] to a better yssue, and are more gredily and fruitfully receyued of the hearers, then those which they had before exactely prepared and digested.
Howebeit examples of Sermons in which are to bée sene simple theames godly and profitably handeled,A heape of examples. thou maist finde in Chysostome in his fift Tome, as touching praier, fastinge, repentaunce, of which also he entreateth ther in many sermons
Of his sermons touchinge gods prouidence we haue before mentioned.
There be besides in mennes handes certaine orations of Basilius magnus concerninge fastinge, baptisme, humilitie, thankes giuing, ire, enuye. And of Gregorius Nazianzenus, touchinge peace, & touchinge baptisme.
I can not, but that I must needes add by the waye for the better admonishemente of the reader that a simple theame is at some times in such wise declared, that the whole tractation thereof doth passe to an other kinde of Sermon, then to the kinde didascalick.
Some one promiseth (peraduenture) that he will entreate of almes, but whilest hee goeth on his whole Oration is spent in exhorting and perswading, that all men woulde giue gladly to the poore.
It is certaine, that this Sermon shal more iustly be referred to the kinde Institutiue, then to the kinde didascalick. Agayne one taketh in hande to entreate of death, but he teacheth in ye meane time that it is not to be feared of ye godly, ye the dead are not immoderatly to be lamēted May not a man say ye he comforteth more rather then teacheth? In lyke maner he ye intendeth to speake of ire, or enuy, and reproueth those vices as vehementlye as hee can, declaring that they are greatly to be abandoned of all men, there is no man (I suppose) that will not graunt hym to be occupied in the kynde Correctiue.
¶ What the way and maner is to declare a theame compound in the kinde didascalick. Cap. IX.
A Theame compound is then offered to bée handeled, when the state of the Sermon to bée had is declared in many wordes, & euen in a full proposition (as the Logicians vse to speake) as when we say: Christ is very God and very man, man is iustified by faith without workes, they that are iustified ought to bée giuen to good workes, the dead shall rise or reuiue againe. But as oft as it is required of vs, that we should expound a parte of an holy boke, or also some certaine place taken out of the holy Scripture, it is by all meanes very requisite, that we expresse the state or summe of those thinges, whereof wée will entreate, in one theame compounde. And that the like thinge happeneth somtimes, when entreatie is made of an entier booke of Scripture, wée haue already by examples brought as touchinge Ecclesiastes, Cantica Salomonis, and the Gospell after Iohn, aboue declared. Besides when any thinge falleth out by occasion to be talked off in the pulpit, it is necessary, that the same be propounded in a theame compounde.
Of this sorte it is, if I say: Honger or drouth is paciently and quietly of vs to be endured: God by his iust iudgement, sent the calamitie that fell through haile: Of the one Theame Basilius Magnus most grauely entreateth of the other, Gregorius Nazianzenus. Now hereby it maye plainely appeare, that the vse of those thinges which are to bée touched in this Chapter, is of very great importance in the Church of God. In the meane time it shall be lawfull briefely to absolue these thinges, forasmuch as very many pointes doe accorde herevnto, which are sufficiently at large discussed in the former Chapters.
I. Where if so bée therefore thou be determined, to handle a theame compounde, when a whole booke is taken in [Page]hande to be declared, or a part out of any booke of scripture is proposed to the multitude: there is no man yt seeth not, the very text of the diuine wordes which are recited in the sacred assembly, to minister and suggest by it selfe many and diuers things, which may both godly and relygiousely be vttered, and through euery part thereof be aptly dilated and amplified. It shall then therefore be best, to imitate & followe some one of those orders of expoūding, which we haue comprised in ye 3.4.5.6. chapters of this present boke.
II. But, where as no reading or lecture of holy Scripture ouer longe shall goe before, but onely either a briefe sentence, or a place out of some sacred booke shall be taken in hande, or els no wordes at all be premised out of the scriptures: thē truely it shall be expedient thoroughly and exactly to consider all those thinges in order, which we haue in certaine obseruations comprehended, noted in the seauenth Chapter, as touchinge the maner of handelinge one place or sentence of scripture. For it is conuenient, that ye same consideration be had as well of a sentence, as of a theame compounde. A proufe hereof is this, that oftentimes those that are purposed to declare a theame compound, doe gladly borrowe some sentence out of ye scriptures, which may be agreable to their purpose, & doe prefixe it before their Sermon, or in any wise insert it.
The Apostle to the Romaynes 4. intendinge to proue that man is iustified by faith, taketh that sentence out of Gene. 15. Abrahā beleeued god, & it was imputed vnto him for rightuousnes. In the Epistle to the Galathians handeling the same matter, he produceth out of Geneses. 22 the promise of god made vnto Abraham: In thee, or in thy seede shal al the nations of the earth be blessed. Moreouer in the two sayd Epistles, & in that to ye Hebrues, is prefixed a theame compounde, Rom. 1. Galat. 3. Heb. 10. or briefe sentence out of ye prophet Abacuc, 2. The iust man shall liue by fayth. That the same craft or cunning therfore is aptly to be applied to the tractatiō of a theame cōpound, which a litell before we shewed to be requisit to ye discussing of a sētence, or place of holy [Page 138]scripture, ther is no cause why any man should doubte.
III. And forasmuch as wée then also admonished, that it is somtime very necessary, in case a resolution of a sentence or place taken out of the Scriptures be had, and all the partes therof examined a parte, it shall be profitable also to vse the like experience in the tractation of a theame compounde. When this thinge is to be done, it shall be conuenient not onely to goe that waye to worke which we haue shewed to bee open vnto vs in the holy Scriptures, and that truely very excellent, but also wée shall gette furniture of teachinge both substanciall and plentious out of those thinges whiche in ye former Chapter bée of vs declared as touchinge ye explanation of simple theames. For certes ye places, which deuided into two formes or orders we shewd to be attributed to ye kinde didascalicke, doe giue occasion of deuising and finding out great and weightie thinges of euery theame that is offered.
Wherfore wee shall not without cause require ayde and succoure of them. As touching all which thinges, here to repeate againe with many wordes, that which hath bene already sayd, would bée very superfluous.
IIII. And surely séeinge the multitude and varyetie of thinges is infinite, that are treated off in the Church, so ofte as the vse and order of time doe require, there can no better counsaile or aduice be giuen, then that euery man haue a speciall regarde vnto their Sermons, which haue most aptely and holily handeled theames compound, and that he endeuour so far forth as lieth in him to render and expresse in his sermons that which he perceyueth to haue most force and grace in them. Such Sermons are with great care and exacte iudgement to be pervsed, to ye intente thou maist examaine euery thinge occurrent in them, and that which is best to bee liked choycely digest and put in order as things to be adioyned to thy household stuffe, & to be vsurped as thine owne when time and occasion shall serue. To make any futher declaration it is not necessary.
But examples wherein theames compounde of the kinde didascalick are most learnedly explaned, these inespecially be commended in the sacred Scriptures. In the Epistle to the Romaynes the Apostle declareth at large, that men are iustified by faith without the workes of the lawe. Againe cap. 9.10.11. That ye Iewes are reiected of god, and the Gentiles called, to be the people or Church of God. In the first Epistle to the Corinthes cap. 15. it is proued by stronge argumentes that the deade doe all rise or reuiue againe. In the Epistle to the Galathyans, it is againe confirmed, that men are iustified by fayth without the workes of the lawe, in the last part of the second Chapter, and also in the 3.4. and some parte of the 5. Chapters. In the Epistle to the Ephesians Thapostle teacheth in thrée Chapters, that men by the onely grace of God in Christ, are elected, called, iustified, and glorified.
The author of the Epistle to the Hebrues in two Chapters declareth with wonderfull perspicuitye, that Christ is true God, and true man.
In the same Epistle cap. 7.8.9.10. out of one sentence of scripture are drawen fower distinct theames compounde, and euery one of thē is with certaine and assured reasons established and explaned: whereof the first is, that Christ is a preist after the order of Melchisedec: the second, that the priesthode of Christ is farre more excellent then the priesthod of Aron or Leuiticus: the thyrde, that by the priesthod of Christ the Aaronicall priesthod is abolished: the fourth, that by the priesthod of Christ the olde ceremonies, sacrifices, and euen the lawe it selfe doe take an ende.
In déede I must nedes confesse, that the sayde Epistles are not writen in the popular kinde of teaching, but it is vndoubtedly to be graunted, that in them maye be noted such a trade and maner of collectinge argumentes and proufes, and likewise such a disposition of thinges, as is to be founde in no other bookes of scripture beside.
Therfore euen for this cause do we here worthily cōmend and set foorthe the examples conteyned in them, where we haue appointed to entreate of inuention and disposition. As for the Sermons of Christ and the prophetes, we haue out of them shewed some examples already in the seconde Chapter of this present booke. Out of Chrisostom Tome 5. may be added these sermons entituled thus: that Christian ought to leade a holy and vertuous life.
That we must doe well in the least thinges. That a Christian man ought with great endeuour to tender Gods glory. That it behoueth euery man to be carefull for his owne saluation. That their trespasses are to be remitted that haue offended vs. That the remembraunce of sinnes past doth much profit. How we should communicate the sacred misteries. That we ought with all kinde of duties to giue thankes vnto God. That loue doth direct and accomplishe all thinges. That we ought to loue euen our enemies, that persecute vs.
But it behoueth not the younge beginners, for whom we haue writen these thinges, to be accombred and ouercharged with the multitude of examples.
Hitherto haue we procéeded touching the diuers formes of Sermons in one and the same kinde Didascalick, in the tractation whereof like as with singuler fidelitye, so also with great diligence and industrie haue we specified those thinges, which we supposed were most profitable for our purpose. We haue in déede bene the longer herein, partely that we might make all thinges plaine and easye, and partely least we shoulde of necessitie be compelled (to our great griefe) to repeate againe the same thinges in the discourses following. For certes that in euery kinde of Sermons, so ofte as the cace requireth, one while the partes and manifold readinges of the sacred bookes, an other while some sentence or certaine place out of ye Scriptures, moreouer somwhile simple theames, somtimes theames compounde are expoūded & declared, there is no man that is ignorant. [Page]And whosoeuer he be that hath now already rightly conceyued, what ought to bée done in euery forme of sermon in the kinde didascalick, he shall easely vnderstande, what is likewise to be done in the other kindes of Sermons, of which we will nowe take in hande to speake. For in case thou doest except the palces of inuention, and also ye cantions proper to euery kinde, the order and proportion of all the kindes will in a maner be all one.
¶ With what great care and industry it is to be prouyded, that those things which are alleadged in the sermon out of the fountaines of the scriptures or from any other place, may skilfully & accordingely be applied to the matters present. cap. x.
THat which shall now bée spoken off, will profit much as well vnto ye thinges, that haue bene hitherto touched, as also vnto those thinges that remaine, & may worthily be accounted amonge the chiefe and principall vertues of a faithfull teacher. That is this, that all those to whom it appertayneth to enstructe the multitude, doe with great care and diligence endeuoure themselues, cunningely and aptely to aplie those thinges which they in their Sermon produce out of the fountaines of the Scriptures, or from anye other where, either for proofe, or illustratinge of their cause, to ye present state of things and matters incident. For verily that it is by all meanes to be prouided and foreséene, that nothinge, harde, wrested, or in any wise far fet, be alledged out of the scriptures, when we intend to stablish 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 onely to admonish the godly sorte of this, but we aduertise thē also, ye a speciall diligence ought to be emploied in this, ye the testimony which is founde now fully [...]o agrée with ye busines in hande, be with an apte forme of wordes declared, to be as fitte and correspondent therevnto, [Page 140]as if the diuine author out of whom it is borrowed, had first purposely spoken of the very same matter. And doubtles we sée some, whē as they vtter a prophesie, a promise, threatening, graue sentence, or a notable example out of the canonicall scriptures, to expresse it with such comelines and decencye of speache, and so to apply it to the present state of thinges, and euen present it (as ye would saye) to the eyes and senses, that the hearers are compelled to iudge, and not vnwillingly to confesse, that the same thing was longe agoe spoken or writen, for their sakes, and especially of their times: neither can it be tolde, how greatly good men are delighted in their mindes, if at any time they chaunce to here some one excelling in this craft. And in déed all Preachers for the most part doe after one and ye same manar goe about to apply ye places of scripture to ye peculiar affaires of their owne church, but they do it not in any cace we like successe. Wherfore if we sée any in this behalfe to surmount the reside we, we must needes interprete it to come to passe by the singuler gift of the holy ghost. Which thing séeing it is so, we with very good right exhort all the ministers of gods word, yt they would with all their power & enforcement apply themselues vnto this point, and craue of god their heauenly father yt he would vouchsafe to giue thē his holy spirite, which may enstruct thē in all thinges. There are found in ye sacred scriptures some formes of such applications, if not described wt many wordes, yet right worthy to be of vs exactly obserued, and studiously followed. For they enforced me by their grauitye & importaūce, yt I should thinke it expedient, to put those that will teache in ye church in remēbraunce of them.Luc. 4.Our sauiour Christ the prince of all preachers entred accordinge to his custome on the sabboth day into ye sinagog, and stoode vp to reade. And there was deliuered vnto him the boke of ye prophet Esay. And when he had vnfoulded ye booke, he found ye place where it was writen: The spirite of the Lorde is vppon me, and therefore he hath annointed mee, &c. Wherevpon he began to say vnto them: This day is this scripture fulfilled in your eares.
In which place Christ vndoubtedly did with manye wordes apply the oracle of the prophet vnto that time, as it was also conuenient, to the intent all men might clerely vnderstande, that Esay prophesied simply & without any ambiguitie of Christ himselfe, and of that very state of thinges which then was. And albeit ye applicatiō as Christ did exhibit it, be not committed to writinge, but onely the summe or state thereof expressed, yet that it was very fitly and congruently prepared, it appereth sufficiently by the wordes that the Euangelist addeth.
And all, saith he, gaue witnes vnto him, and marueled at the grace of his wordes, Actes. 2. which proceeded out of his mouth. Moreouer when the vngodly scoffers and deriders harde the Apostles speake with diuers tongues, they were not ashamed to say, that Thapostles were droncke and ouerladen with wine.
But Peter remoueth ye vice of dronkēnes both from himselfe and from the rest of the Apostles, and as the case then required, interpreteth the prediction of Ioell the prophet to be fulfilled. These are not droncke, as yee doe suppose, seeing it is but the thirde hower of the daye, but this it is, that was spoken by the prophet Ioel: And it shall bee in the later daies, sayth God, I will poure out my spirit vppon all fleshe &c.
And so a litle after he applyeth them vnto those thinges that had happened, sayinge: Yee men of Israell, here these wordes: Iesus of Nazareth a man approued of God among you in miracles, in signes and wonders, which God did by him in the middest of you, as you your selues also know, him by the determinate counsell &c. And againe: Hee beinge therefore axalted on the right hande of God, and hauinge receyued of his father the promise of the holy ghost, hath shed forth this, which ye now see & heare &c.
But least any man should obiecte and saye that those prophesies were in such sort vttered in times past of Esay and Ioel, as that they could not be expounded of any other thinges then those ye happened in ye time of Christ, I will [Page 141]produce other examples that stretche further, and may not vnaptly be referred to all times.
Saint Paule entending to shew how that men are iustifyed by faith without the workes of the law,Rom. 4. taketh a most strong and valyaunt reason of the example of Abraham, whom the scripture pronounceth to be iustified by faith, saying: Abraham beleeued in God, & it was counted vnto him for rightuousnes. And after diuers & sundry reasons deduced out of the same testimonye, he applyeth the very order of iustification to all sorts of men vniuersally of euery age and time in these words: It is not written, saith he, for him onely, that it was imputed vnto hym but also for vs, to whom it shall be imputed, if we beleeue in hym that raysed vp our Lord Iesus frō the dead. Agayn to the Rom. xi. Thapostle confirming that God hath not vtterly forsakē ye people of ye Iewes, whō he knew before, but that alwayes some of them shall be saued: Knowe ye not, saith he, what the scripture saith of Elias? How he maketh intercessiō to god against Israel, saying: Lord they haue killed thy prophets, & subuerted thine altars: & I am left alone, & they ly in await for my life. But what saith the answer of God vnto hym? I haue reserued vnto my selfe seauen thousand men, that haue not bowed their knees to the image of Baal. So therfore euē at this time also are some left according to the election of grace.
And we sée the same example to be transferred of writers to the elect and true Church of all times. But a most pro [...]er and elegant forme of appilcatiō Saint Paule hath left vnto vs. i. Corin. x. where he affirmeth that the fathers in the olde Testament vsed in déede holy misteries, which might worthily be compared with oures, but when they abstayned not from wickednes, they were seuerely punished according as thei had deserued, and were ouerthrowen in the wildernesse.
And these were figures, saith he, to put vs in remembrāce, least we should couet after euill thinges, as some of thē coueted. And least wee should be worshippers of images as [Page]some of them were, as it is writen: The people sate downe to eate & drinck, and rose vp to play. And that we should not be defyled with fornication, as some of them were defyled with fornication, and fell in one day three and twenty thousand. And that we should not tempt Christe, as some of them tempted, and were killed of serpents. Neyther murmer as some of them murmured, & were destroied of the destroyer. Al these thinges happened vnto them by figures. But they are writen for our learning, vpon whō are come the ends of the worlde. Wherefore let him that thinketh he standeth take heede least he fall, &c.
These therfore and many other examples moe in like maner handeled, we may perceiue to be applied to exhort and perswade men of all ages, which through a certayne confydence they haue, that they are once registred in the Church of God and doe vse in common the Sacraments, are séene to become the more boulde vnto all kindes of sinne.
With no lesse diligence the Apostle to the entent hée might proue them ye beléeue the Gospell,Galat. 4. and are iustified by faith, to be frée from the burdens of the law, declareth that it was long time before signified by an exquisyt type or figure, of the two sonnes of Abraham, the one borne of a bondmaid, the other of a frée woman: Of whom neuerthelesse he (we omit many thinges for breuities sake) betokening the law and those that séeke to be iustified by the lawe, is commaūded with his mother to be cast out, but to this imbracing the Gospel is ye inheritaunce giuen to enioy. He applyeth those wordes to his purpose in the beginnng, saying: Tell mee yee that will be vnder the law, doe ye no heare the law? For it is writen that Abraham had two sonnes, &c. Very wittely doubtles and pythyly to make them attent. Againe in the ende: Wherfore brethren we are sonnes not of the bondwoman, but of the free womā. Stand therfore in the lybertie that Christ hath purchased for vs, and bee not againe tangeled in the yoke of bondage.
Thapostle likewise by the way in serteth somwaht touchinge the vnquencheable haters and contentions of the same brethren, and transferreth it to his, yea and to our times, and to all the posteritye of the Church, saying: Like as then he that was borne after the flesh, percecuted him that was borne after th [...] spirite, euen so it is nowe. But ther is no néede that any thinge should further bée added, séeinge euery man nowe may easely perceiue how and after what sort it behoueth vs to followe and imitate holy and diuine writers. Howbeit if any man be desirous to knowe what maner of sayings chiefely out of the scriptures, may and ought to be applied, vnto things present and matters incident: We briefely make him this answere, that what thinges soeuer are occurrent in the canonicall Scriptures are rightly and duely to bée vsed, so that as well the wordes as matters be agréeable and correspondent to our purpose▪
For thou séeste how the prophisies and promises of the prophetes are of Christ & Peter expounded of those things that then came to passe in Iudea: thou séest Rom. 4. a very shorte sentence touchinge the maner whereby Abraham was iustified, to be applied to the interprised disputation: thou séest Rom. 10.1. Corinth. 10. Gal. 4. historicall examples to be added to.
And in the place where the apostle 1. Corinth. 9. goeth about to proue, that to the ministers of the Gospell all thinges necessary for this lyfe are duly to be ministred of the hearers, he taketh out of Duet. 25. a certaine precept, and showeth it to agrée very well with the cause that he hath in hande.
Speake I these thinges after the maner of men? Saith not the lawe the same also? For it is writen in the lawe of Moses: Thou shalt not mosell the mouth of the oxe that treadeth out the Corne. Doth god care for oxen? Sayth he not this altogether for our sakes? Yea for our sake is this writen, that he which eareth, might eare in hope: and he which soweh in hope, might be partaker of his hope. [Page]It is no harde case to note in readinge many moe examples, in which diuers things that are spoken off may aptlye be ioyned together, and may aunswere accordingly to the purposed matter.
For like as the Prophets doe take and apply those their sayinges out of the law, Christ and the Apostles both out of the lawe and the Prophets: So haue we frée lyberty to borrow all maner of sentences whatsoeuer, out of the law, prophets, and apostles.
And not onely olde and auncient matters out of ye holy Scriptures, but also late and new, not much past our memory or the memory of our fathers, yea and such daily as styll come to passe, adde also thinges taken out of other writers, as Poets, Historiographers, and such like, may somtimes fittely and opportunly be adioyned to the confirmation of any thing belonging to the present state of thinges.
For Christ when he laboured to moue all men alyke to repentaunce, to the entent they might so with feare and trembling looke for the comming of the Lorde, and some were then present that shewed hym of the Galilaeans, whose bloud Pilate had mingeled with their sacrifices, he aunswering them that told him such newes, sayth:
Suppose ye that these Galilaeans were sinners aboue all other Galilaeans, bicause they suffered such thinges? I say vnto you, no, for except yee repent, yee shall all likewise perish. Either els suppose ye that those eighteene persons vpon whom the towre in Siloe fell and slew them, were detters more then al the inhabitaunts of Hierusalē? I say vnto you, no, but except ye repent, ye shal al likewise perish. And Mat. 11. & Luk. 7. Christ speaking of ye stiffenecked Iewes, which would neither admit his preaching nor ye preaching of Iohn Baptist: To whom shal I resemble, saith he, the men of this generation, & whō are they like? They are like vnto childrē sitting in the market place, & crying one to an other & saying: we haue piped vnto you, & ye haue not daūced: we haue song vnto you a mournful song, [Page 143]and ye haue not wept. For Iohn Baptist came neihter eating bread nor drincking wine, and ye saye: he hath the diuell. The sonne of man came eating and drincking, and ye say: Behold a great eater and drincker of wine, a friend of Publicans and sinners. And wisedome is iustified of all hir children.
Likewise the interpretations of the parables, as they are of Christ hymselfe made and put forth, be replenished with this kinde of craft and workmanship of applyinge. And how the Apostle in his most graue Sermons and Epistles, hath vsed the testimonies or sayinges of the Poets, to witte, of Aratus Act. 17. of Menander 1. Cor. 7.15. of Epimenides Titus. 1. it is better knowne then that it shall be needefull to reherce the places themselues.
But out of this admonition touching the heaping together of proofes or argumentes, to be skilfully and conueniently applyed to the businesse of which intreaty is made or to the present state of the Church, floweth an other exhortation, as holesome and necessary as any other.
That is, that all men would wisely weigh and consider with themselues, how farre forth it shall be expedient to vse the holy sermons, whiche other haue made and setle forth.
The causes of this exhortation when thou shalt heare, whosoeuer thou art, I knowe thou wilt pronounce thē to bée iust and lawfull.
Wée se (which is greatly to bée marueled at) the minysters of Churches euery where to be so tied and fastened wholly to the bookes that conteyne the diuine sermons cō piled, with no litle study, by others, that by reason therof they neglecte to reade the sacred Byble, there wanted litle but I had sayd, plainely contemne it.
But it can not be dissembled, that the authors of those sermons doe ofte times adnixe long and tedious digressions, also interlace without order reasons and argumētes somwhat discrepant from ye scriptures openly recited: namely [Page]forasmuch as they iudged them in especially to be méete and conuenient for the place and time.
Now it can not be, that those selfe same thinges, shoulde be apt and correspondent to the present state of ye church, wherein thou supplyest the office of teaching. Howbeit let vs 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 praye thée, if the whole explanation as it lyeth, be directed most chifely to those poyntes of Christian doctrine, whiche in those places and times were in déede very aptely and with great grace handeled of the Preachers, and fauourablye receiued of the hearers, where as nowe in these dayes and with thy audien [...]es they will all bee out of season?
To what ende serueth the explication of that portion of Scripture, wherein are confuted the mayntayners and defenders of two contray beginninges the Manichees or other hereticks: whose assertions haue now no where any place? What shall it profyt to inueigh against those that gad to the Lystes or Theater to beholde playes and games, before that people whiche is vtterly ignoraunt what those termes meane?
Moreouer it is no poynt of wisdome nor conuenient to vtter straight wayes euery thinge openlye (especially in diuine matters) that is gathered together by the labour and iudgement of other men.
For they doe alledge in déede out of the Scriptures, sentences, examples, proofes and probations of all sorts, but forasmuch as some of them doe note the same very briefly, and onely, as ye would saye, by poyntes or titles, some also doe scrape them together at all aduentures, out of others, whiche haue lykewise lately published and put forth Sermons: it is very requisite (except thou wilt cast as well thy selfe as thy hearers into open daunger) that thou shouldest diligently examine euery thing, & takynge a narrow new of the fountaines of scripture & obseruing [Page 144]there all thinges that either goe before or followe after, what causes or circumstaunces hange together, agayne what driftes of reasons or arguments there be, & what force they be off, determine finally with thy self, whether they be agréeable to thy purpose, or no.
And by the same paynes taking that thou must of necessitie sustayne in this behalfe, thou thy selfe mightest as wel after thine owne lykement deuise a new and entier sermon according to the state of thinges present. But (to draw to an ende) be it so, that those straunge and forreine Sermons be in all respects perfect and sounde, and that there is nothing, as touching either matters or wordes, wanting in them: yet art thou very much deceyued, which supposest that thou shalt with as good a grace sette foorth the doyngs of an other man, as thou vtterest thine owne made at home in thy house.
Labour, striue, enforce thy selfe so far as thy wittes wyll suffer, and yet truely will there neuer appere in thée that voyce, that plyauntnes of sounde, that moderation of gesture and mouing, that grauitie, that ardent affection, that power and vehemency in words, which were found in the first author.
Euery man is the best and most graue reciter of his owne doyngs. And the chiefe part of a Preacher, teaching with commendation is absent, when he wanteth pronounciation.
I omitte to tell that if it shall fortune any of thy hearers to haue ye very same author at home, of whō thou borrowest in a maner all thinges, it will come to passe that in short space thou shalt procure to thy selfe great haterd and contempt amongst all men. I could my selfe (wil they say) make as good a Sermon as our Preacher. I can read at home at my house euery day in the wéeke al ye he preacheth, neither is there any cause why I should after this resort to the church.
And by this meanes is engēdred in their minds a certein [Page]contempt of holy assembelies, and by litle and litle all ecclesiasticall actions and the whole ministery of the Church begin to waxe vile and lothsom.
Verily I beléeue that those which doe alwayes thus vse, yea rather abuse, the labours of other men, & bring forth litle or nothing of their owne, are of Gregory Nazianzenus well and thriftely taunted and taken vp, where as in his Apologeticus he saith:
And certes it is to to be lamented, that the labours of most excellent men replenished with no lesse learninge then godly zeale, shoulde be racked to a far other end and purpose, then the authors, when they put them forth, looked they should haue come.
For we sée how shamefully both the vnlearned and learned do abuse them alike.
Those verily, when by the helpe of them, they craftely and deceitfully intrude themselues into the ecclesiastical function, for the which they are vnméete, and these for that assoone as they haue gotten them, they become all together sluggishe and slouthfull, they neglect to peruse [Page 145]the holy scripture and other godly bookes, they are not carefull, neither doe they once thinke any more to frame sermons by their owne with and labour.
And yet it is most certaine, that the scope and meaninge of those good men was not, to aduaunce and promote vnto dignitie any impudente, vnlearned and shamelesse persons, or to maintaine the slouth & vnlustines of any meane schollers, and of all other they ment least to withdrawe any from the readinge of the canonicall Scriptures.
But this rather they alwayes wished, and hoped by all meanes it woulde come to passe, that the Lucubrations which they consecrated to the whole Church, and submitted to the iudgement thereof, should redounde also to the profit and vtilitie of all the whole Congregation.
And amongest other, their desire was chiefely to profite those, that being called to the ecclesiasticall ministery, beginne with commendation to exercise themselues therin, to the intent doubtlesse they might out of their most sacred workes gette a ready and familiar methode of popular teachinge, to the intent they might learne apte and vsuall phrases, the maner of findinge and disposinge all maner of proofes, of chosinge and applyinge common places, and to be shorte, the order of mouinge of affectious: againe to the intent they might by their example be stirred and prouoked to the continuall readinge of the prophetical and Apostolick books, to the collection of apt reasons and argumentes out of the same, and to the diligent deuisinge and framinge of sacred Sermons.
For like as those mē that sell Sinamon, Galingale, nutmigs, cloues and mace, and such like straunge and precious spices, doe vse to giue a peéce of euery of them for a taste to the commers by to the intent they might the raher be allured to bye. Euen so they that haue put forth bookes of holy sermons, haue wished, and desired nothinge more, then by giuinge (as ye would say) a certaine taste of diuine matters, to excite all men to the reading of holy bookes, and to encrease their, diligence in the study of [Page]imitatiō. Now hitherto doe al these things tende: We couit to perswad al those ye haue already applied their mind to the ministery of the Church, yea and we beséech them in Christ Iesus: that first & formest they would withall possible diligence peruse and turne ouer the sacred Scriptures conteined in the body of the holy Bible, that they would make them to be most familiar vnto them, whiles they may haue out of them sondry and manifoulde matter of heauenly doctrine prepared against all euentes & purposes: then after that they would with as great endeuour as they can, enure themselues to make and describe godly Sermons after the patterne and examples of the Sermons of Christ, the prophetes, and Apostles: and lastely that they would aptly and conueniently apply to their busines in hande, those things that they shall finde in other doctors of the Church whither they be Greekes or Latines, to be profitable for their vse, directinge in the meane time all thinges to the glory of God alone, and to the edifyinge of their hearers. And so finally by this meanes shall they be iudged, and that truely by the verdicte of the authors themselues, rightly to vse and enioye the laboures and trauiles of other men.
¶ Of the kinde Redargutiue, or Reprehensiue. Cap. XI.
IN this kinde which is ordayned to reproue false assertions, Sermons cōmonly 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 subuerted a false assertion, in an other is affirmed, and with as great industry as may be, vrged a true assertion.
Where if in case the matter so requireth, many Sermons also are appointed to this busines.
But as touching affirmation or application, how and after what sort it should be vsed, it is playnely shewed in the preceading Chapter: wherfore now the order of confuting or reprouinge is onely of vs to be declared.
To ye furtheraunce therfore of this matter auayleth very much whatsoeuer is of ye Logicians or Orators profitably put forth to confute and to assoyle reasons or argumentes with all. For those that obtrude false assertions to the simple and vnlearned, or sowe them in ye Church, are perceyued oft times to bring in for ye mayntenaunce of thier quarell proofes very subtill and sophisticall, and to defend themselues most chiefely by the healpes and sleightes of mannes wisdome. Wherfore whosoeuer he be that will valiauntly ioyne battayle with them, must be indifferently well furnished with all kinde of weapons and pollecy of fightinge which they doe vse. False assertions be reproued many waies, and weake and féeble argumentes are diuersly subuerted.
I. The first way and maner therfore is this: to ye intent thou mayst finde what truth and falsehod ye troublesome, to wit, the fower fold, fiue folde, and such like curious and peynted proofes of the aduersaries doe conteine in them, it shall be very requisit, to reduce them into the forme of sillogismes or apt reasons, such (I meane) as are taught and set foorth of the Logicians. For by this briefe and compēdious meane, if there be any default lurking either in the forme, or in ye matter of ye argument, it may both quickly, and certainly be perceyued. And how the forme of a reasō is to be sifted and iudged off, may out of those things which are put foorth touching the making of sillogismes enthimemes & oher kinds of argumentations, againe how the matter is to be tryed and examined, may out of the places of inuention, and the rules adioyned therevnto which they call consequencies, be aboundauntly knowen. Where therfore if the preacher shall in any of the prooues made by the aduersaries perceyue defaulte either in fourme or in matter, he shall not doubt publykely to [Page]denounce and disclose it: so notwithstanding as that hée may purposely kéepe backe all arte and cunninge so far as in him lyeth, keuered (as ye would saye) with a veyle. For in cace thou shouldest exhibit ye craft and workemanship of Logick openly of all men to be séene, which commeth chiefely to passe by producing the very wordes of art out of ye schole into the Church, it is to be feared doubtles, least thy solutions become as greatly suspected, as the obiections of thine aduersary.
II. The second way and meane to discerne and ponder according to there importaunce the reasons of those that teache false thinges, dependeth vppon ye diligent enserchment of the Paralogismes, if there be any peraduenture entermedled with them. Therfore it is to be considered, whither the Paralogisme be committed within ye compasse of ye worde, namely by equiuocation, amphibologia, composition, diuision, accent, phrase of speche: or whither the Paralogisme happeneth to be without the compasse of the worde, as when there is brought in a fallacion of the antecedent, a fallaciō of the consequent, a thing so after a sort spokē as though it were simply so, the not cause of a thing as the cause, petitio principij, many interrogations, ignoraunce of the elenche.
III. Moreouer it profiteth much to obserue the captious and subtill argumentes, such as are: antistrephon, ceratine, crocodelites, vtis, pseudomenos, cacosistata, asystata. For these are accustomed somtime to fall into doubtfull and perplexed disputations.Solution reall And all these thinges verily pertaine to the solution (called of the Logicians of our time) reall, as it is in their bookes to be séene. Further, the preacher oft times also taketh aduice of those thinges,Personall. that belonge to the solution called personall, and of the Orators very much vsed.
IIII. Somtimes againe we refell obiections by regestion, that is to saye, by shewinge that it becommeth not the aduersaries to bring forth any such cauilling obiections, or by setting against them other questions alike crabbed [Page 147]to sée to. Which two maners of regestiō, we may perceyue in the holy Scriptures. The former we haue to the Romaynes cap. 9. Thou wilt say then vnto me: why doth he yet complayne? For who can resist his will? Thapostle aunswereth: But O man who art thou that pleadest the matter against god? Albeit he addeth straight wayes also an other apt and directe solution. Example of the later is extant Math. 21. The Pristes and elders of the people sayd vnto Christ: By what authoritie dost thou these thinges? and who gaue thee this power? Christ aunswered them: And I wil demaūd of you one thing, which if ye shall shew me, I will also tell you, by what authoritye I doe these thinges. The baptisme of Iohn, was it from heauen, or was it of men?
V. Nowe and then also the sayinges of yt aduersaries are subuerted by eleuation. And this is brought to passe two maner of wayes: first by reiection, to witte, when ye obiection of an other is reiected as a thing light and very slender with a certayne signification of contempt or indignation, as Rom. 3. whē some sayd: Let vs doe euill that good may come thereof: the apostle reproueth thē saying nothing els then that their damnation is iust. Which wordes doe procéede from a troubled minde by reason of the vnworthines of the thing. Secondly it commeth to passe by [...], whereby through expressing ye wordes & gesture of the aduersaries, or by like meanes, we deride them and laugh them to scorne.
This maner ye Apostle vseth Coless. 2. where against those that sought meanes to drawe them that were newe borne in Christ to the obseruation of Iewishe ceremonies, hée sayth: Touch not, tast not, handle not, which all doe perishe with the abuse thereof.
VI. The aduersaries may in like maner be met withall by digression, whereby an excursion is made from the purpose. Albeit the Preacher shall scarcely vse this any other where, then where ye solution of the obiection propounded is easie & apparaunt to euery man, or where peraduenture [Page]some inconuenience might redounde to the hearers through a more plentifull tractation of that matter.
VII. Furthermore those thinges that are put forth of the Orators profitable to confute and solute withall, the preacher shall duely challendge to himselfe as common both to him and them.
Cicero in his booke. 1. de inuentione entreatinge of reprehension, and Fabius Quintilianus in his fifte booke cap. 13. touchinge confutation, doe teach some thinges not to be refused.
In which notwithstanding the preacher must prudently dis [...]earne, what may rightly by introduced into the Church, where all things ought to be accomplished with great reuerence and without the breach of charitie, and what is to be left to the brabbelinge pleadinge place.
VIII. Diuinitie sheweth also certaine formes of solutinge or assoylinge peculiar in a maner to it selfe and very much vsed and frequented. Chiefely and principally ye iudgement of God is oft times set against the iudgement of men, or the sayinge of the superior against the sayinge of the inferior.
In which respecte verily Christ Math. 15. infringeth the opinion and tradition of the Pharises, by opposinge against them the worde & assertion of god him selfe: when he proueth them guilty, by reason they transgressed the commaundement of God through their owne traditions.
IX. The true and natiue interpretation of the Scripture is alleadged against that, which was of other peruorstly put forth.
Christ Math. 4. vnto that that the diuell saide: If thou be the sonne of God, cast thy selfe downe headlonge: For it is writen, he shall giue his Angels charge ouer thee, and with their handes they shal beare thee vp, least at any time thou hurt thy foote against a stone: answereth eftes [...]nes by bringinge a true interpretation: It is writen, saith he Thou shalt not tempt the Lorde thy God.
X. To the sentence by an other alleadged is sometime [Page 148]added or opposed that which in the same matter is chiefely to be considered.
When the diuell had sayd vnto Christ: If thou be the sonne of God, commaund that these stones be made bread. Christ maketh aunswer: Man liueth not by bread onely, but by euery worde that proceedeth out of the mouth of God. As who sayth, Christ addeth that wherevppon dependeth chiefely the sustentation and preseruation of our lyfe, and opposeth and preferreth spirituall nourishment to that which is corporall.
XI. Necessitie requireth often times ye a concilement of ye places outwardly repugnant be vsed & made, as touching which matter Augustine hath copiously entreated in his bookes de consensu Euaingelistarū, likewise against Adimantus the disciple of Maniches: & we also haue briefely touched some thinges in our second booke de Theologo, cō cerninge the order of diuine study.
XII. And moreouer ye same places may stand vs in great stead, & be oft times applied to redargution, which in the preceeding chapter we recounted fit to the confirmation of true doctrine. The diligent reading and examining of confutations, which doe here & there occurre in ye sacred scriptures, will euidently demonstrate many moe thinges perteyning to this effect.
XIII. And like as to the solutions of argumentes and reasons are very opportunely and fitly added, those thinges that may stirre vp and prouoke ye mindes of men to assent: euen so at the ende of that part or whole Sermon which is ordeyned to reproue, shall not vnprofitably be heaped togither certen perswasiue, or rather dehortatory reasons wehreby men may be deterred frō embracing false assertions, & premonished to take diligent héed of ye infection of hipocrites. Such are reasons deriued of ye study & scope of false teachers, after which sort Christ and the Apostles doe oft times forewarne the belieuers, lykewise of the unprofitablenes, of the unrightuousnes, of the perill and daunger of the thing, &c.
Whereby are declared the dammages & inconueniences, which out of errors and dissentions, doe redounde as well publikly to the Church, as also priuately to euery mans conscience.
In which behalfe may some thinges lawefully be entermedled méete for the mouinge of affections.
But like as in the former kinde, so in this also are certaine Cantions very requisite and necessary.Cantions.
I. The preacher shall endeuour himselfe with all industry and diligence to bringe to light ye subtill sophistry and fraudulent workinges of the aduersaries, but with such pollicie and discretion that he againe be not thought to vse like sophisticall dealinge. The talke of truth ought to be playne and simple. For in case thou doest nothinge els then subtelly inueigh against subteltie, thy tale will be as much suspected and disliked as their tale whom thou impugnest, and the hearers will iudge none other but that there is come before them som noble payre of sophisters, as if they behelde Protagoras and Euathlus on a day appointed brauling in the brabbelinge consistory.
II. Howbeit neither is it necessary, nor expedient, publikely to ensearch and narrowely to examaine all thinges, which are produced of the authors of false assertions whither they bée Ethnickes or heretickes: leaste verily whilest we goe about to withdrawe men from error, wee minister occasion to some amonge the hearers, especially to the curious, to enquire more scrupulously after them and by this enquiry (as it commonly commeth to passe) to slide and fall into erroure. Counsell not much vnlike to this giueth S. Augustine, who in this booke de catechizandis rudibus cap. 7. hath these wordes.
That whiche Augustine therefore thought good to be done in teaching the elder sort, that I suppose in consideration of our times wyll be profytable to the whole multitude, in which (no doubte) a number may be founde more rude and ignoraunt then those rude and simple of whom he maketh mention.
III Moreouer the Preacher shall take diligent héede, least he be thought to vtter and pronounce any thinge of a corrupt affection, of which sort it is, in case he immoderately flattereth himselfe or those that fauour his opinion, if he commendeth all his owne stuffe more then is méete, or if so bee hee inueigheth ouer bitterly against any of his aduersaries, as though he were more incensed with hatred of the persons, then with desyre of defendinge the trueth.
In déede he may touch the persons, sometimes also sharpely, after which sorte we sée the Pharisies to be handeled of Christ: but [...]e must in no wise pretermitte grauitie, wherevnto it behoueth a godly zeale to be ioyned, and that (as the Apostles speaketh) accordinge to knowledge: finally thorough loue he ought to auoyde all offence giuinge.
IIII Againe in the whole Sermon behoueth great moderation to be vsed, whereby all men may be giuen to vnderstande, that their saluation and repentaunce is ernestly sought for which haue erred from the trueth: and not their condemnation. The good sheapheard directeth al the drifte of his endeuours to this end, that he may bring [Page]safely home the wanderyng shéepe to the folde. Many examples there be of Sermons pertayninge to this kinde Redargutiue.
Esay in his eight chapter reproueth the Iewes, for that they trusted more in the strength of man then of God, what time they made a league with the idolatrous AEgiptians.
The same in his 28. chap. preacheth against those, that vrged mens traditions before the law of God. Againe cap. 29.31. he inueigheth against them that reposed their confidence in the help of man, and neglected to call vpon God. Item cap. 44.46.47. is idolatry confuted we stronge and waighty reasons: cap. 66. hipocrysy and hypocriticall obseruations.
In the 14. and 15. of Ezechiel, is disproued their opinion which maintayned ye God spared the wicked, for the godlyes [...]ake that are meynt with the multitude. Of the Euangelistes are described & set forth many sermons wherin Christ shaketh vp the Pharises and the most part of their false assertions. Math. 5.6.7. Christe ouerthroweth their iudgement, ye would haue the rightuousenes whiche is accepted of God, to depend onely vpon outwarde actions; and as touching the inwarde rightuousenes of the minde, which God most chiefely requireth, made no mē tion at all.
Math. 12. he reiecteth the preposterous interpretation of the Pharises touching the halowing of ye Sabboth day, & declareth in what poyntes the true vse thereof consisteth. Cap. 15. he subuerteth their false perswasions concerning washings, choice of meats, &c. of which also. Mar. 7. Again Math. 22. he disputeth against the Saduces denying the resurrection of ye dead. Cap. 23. he impugneth diuers & sundry assertions of the Pharises, sharply rebuking them and threatning vengeaunce vnto them. Math. 19. & Mark. 10. is confounded the false opinion of the Pharises touching diuorcement. The confutation extant in the epistle to the Romaines, which beginneth in the fift chapter, where it [Page 150]is sayde, That hope maketh not ashamed, and is protracted to the eight chapter, forasmuch as it is ful of arte and skil, might worthily be put for an example, but that the whole disputation approcheth more néere to the scholasticall maner of teaching, then to the common or popular. Albeit the exhortations annexed well nigh to euery solution be very meete and requisite for those that doe teache the people. i. Cor. vii.
Thapostle assayleth them that simply condemned maryage, againe those that dissalowed the seconde maryage, that permitted diuourcement for religions sake, lykewise that exacted perpetuall virginitie. In the same epistle cap. 8.9.10. the apostle rebuketh those that abused the lybertie of the Gospell, to the offence of theyr weake brethren.
In the first to the Thess. in some part of the. 5. chapter, & in the last cap. 2. he reproueth them of error, whiche had spred abrode that the end of the world was then at hand, and that Christe shoulde come euen straight wayes to iudgement.
And although all thinges be of the Apostle very briefely and compendiously handeled, yet is it not without profit for vs to haue shedwed the maner of inuention which is in him to be séene.
Chrisostom in his fift Tome hath left vnto vs two learned homilies 49. & 50. wherin he entreateth of those ye beléeue not the paynes of hell.
There is also homily 21. bearynge this title: An enstruction or information to those ye were to be lightened & as touching women ye decked themselues with garlands and golde, & followed forceries, & inchauntmentes. Lykewise in a certaine homily had on the Calendes or first day of the month, he disputeth against them that obserue new moones: homily.r. hath some things against idolatry. Ther be read two sermons of his made against desperation, or wherin he sheweth, that we ought not to dispayre.
Now amonge the Sermons that are entituted, as [Page]touching the prouidence of God, there be some which are spent in impugning of fatum or destenye, whiche it behoueth vs to ascribe vnto this order, and as such as declare a theame simple.
Besides, those against the Iewes, against the Anomaei, and other in generall had against hereticke, be appertayning to this frome.
Basilius in a learned oration confuteth thē, that supposed God to be the author of euill. Out of all these thinges it becommeth playne and euident, that what things soeuer be of the orators ascribed to the iuditiall kinde belonging to the state definitiue, those ought to be referred to these two kindes hytherto expressed, the didafcalick, I meane, and redargutiue.
For as oft as question is moued touching any principle or point of doctrine, certes to the ende thou mayest determin whether it be true or false, and maist defend ye which is true: and destroy that which is false: thou hast néede to be wel aduised by those things which we haue giuē forth as touching these two kindes.
¶ Of the kinde Institutiue or Instructiue. Cap. XII.
TO the kinde Instructiue doe appertaine al those thinges in especially which the Rethoricians haue placed in the kinde deliberatiue. What things are to be ascribed out of the scholes of the Rethoritians to the kinde instructiue. For perswasions, exhortations, admonitions, no man perceyueth not to tend to the right information of mans lyfe in rightuousnesse, lyke as we haue aboue also declared. Further, those thinges ye he peculiar to ye kinde demonstratiue, & encomiastical, shal be reduced to this forme. For when it falleth out ye there is praised in ye ecclesiastical assēbly, either some person, as Abraham, Iob: or déede, as ye inuincible fortitude & constan [...]y of ye Machabees in confessiō of y• truth: or any thing els, as bountifulnesse towardes the poore, hospitality, concorde, Prophesye, fastinge, Prayer: no manne doubteth these thinges therefore chiefely to bee done, to the [Page 151]entent the hearers might be prouoked either to the imitation of the lyke in their common trade of lyfe, or truely to praise and magnifye God, which would haue such notable thinges accomplished of his chosen.
Moreouer 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 stirre vp the people to giue God thankes for his benefits receiued as wel spirituall as corporall. Lykewise also funerall orations, whereby are praysed in some respecte the persones which haue led an vpright and holy life, and of whō the church can iustly testifie and beare record. Againe further it is no harde matter redily to recount such places as doe agrée to these diuers fourmes of Sermons.
If therfore thou be desyrous to perswade thy hearers, either to allow or to accomplish any thinge,The maner of persvvading. as that they would procure to be builded an hospitall for the poore comming out of straunge Countries, or collections to be made on the feas [...]ful dayes to redéeme their captiue brethren, or that they woulde labour to erect some decayed schole, to restore the censure of the Churche, which they call excommunication, that they would receiue againe into fauour those persons that haue bene the authors of great and publike offences, &c. We will shew a compendious way how these thinges may be brought to passe.
I No small number of reasons may chiefely be deryued from those places, which we sée to be in vse with the Orators: as,
- Of the honesty. Of the cause or matter.
- Of the iustice and equitie. Of the cause or matter.
- Of the goodnesse. Of the cause or matter.
- Of the profitablenesse. Of the cause or matter.
- Of the surety. Of the cause or matter.
- Of the comlynes & cōmendation Of the cause or matter.
- Of the necessitie. Of the cause or matter.
- Of the easines or possibilytie. Of the cause or matter.
II To declare any thing to be iust, godly, praise worthy, necessary, many grounds and proofes may be drawen out of the most plentifull storehouse of the sacred Scriptures, whiche thou mayste dispose in what order thou wilte:
- Of the commaundement of God.
- Of the promises of God.
- Of the counsell of the holy prophets or Apostles whiche séeme to perswade some such lyke thing.
- Of the examples and déedes of the holy Saints.
- Of the profit and vtilitie, which wyl redound to ye mindes of the faithfull or to the whole church.
Of the illustration of Gods maiesty and glory when namely we shew ye to the settyng forth of Gods glory, & to the sanctyfying of his name vpon earth, the thing that we speake off, wil wonderfully auayle.
Of the edifying of others, when we declare that the same déede wil be profytable to a great number of other, to the end they may be confirmed in godlynes.
For these and such lyke places moe, be as ye woulde say domesticall and companyon lyke to diuinitie, but to the Orators they are straunge and vnaccustomed, if so bee, I meane, they be handeled after the same maner, that we sée them to be handeled in the holy scriptures.
Now if thou be disposed to exhort or admonish,How to exhort. thou hast in this behalfe also certaine places at hand.
I And worthily in the first place shalt thou put before thée those thinges that may be taken out of Diuinitie, as a treasury by it selfe very ritch and plentifull.
Argumentes are deriued:
Of the prayse of the thing wherof entreaty is made, or also of the persons which we desyre to admonish. For so the Apostle doth oftetimes through praysing stirre vp mens mindes.
Of the hope of the successe. For God fauoreth & gladly helpeth the endeuorus of the faithfull. [Page 152]Of the publike 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 trueth of honest & good men, is an honest poynt. And all men ought to labour in this, that they may to all euery where bee a good sauour of Christe.
It behoueth all men to profit a lyke both by good reporte, and euill report, and to promote the thinges that are Jesus Christes.
But yet shall no good man couet ouer much to séeke after glory with men, much lesse shal he rest in it being gotten: and that for this cause, least whilest be obteyneth temporall glory of men, he be spoyled of a more ample glorye, to wit, immortall, which he should haue enioyed of the immortall God.
Of the feare of ignominye or reproche.
For it may be obiected vnto them that they profit not in Christ, but rather reuoult from Christ, as we sée the Galathians to be taunted of the Apostle, whom he doubteth not to call foolysh, [...].
Of the certaintie and greatnesse of the rewards which remayne for vs as well in this lyfe as also in the lyfe to come. For there be promises of both kyndes put foorth vnto vs.
II And héere againe be effectuall those places that a litle before I reherced, to wit:
- Of the commaundement of God,
- Of the promises of God,
- Of the threatnings of God,
- Of the counsell of holy men,
- Of the examples and déedes of the same,
- Of comparisons, &c.
III What shall I saye, that of causes moreouer and circumstaunces, may no slender argumentes be taken, when as in these oft times lye hid many thinges, which minister no small force to the styrring vp of mindes?
IIII Neither shall héere be pretermitted the craft or cunning of mouing of affections.
For in case thou desyrest to induce the multitude to the loue of vertue, to the hatred of vice, to compassion towardes the oppressed with wronge, to indignation against the despisers of vertuous exercises, to the seruēt study of any thing, it shal be thy part to set abroch all the engins of art and grace in speaking. Hitherto finally do pertaine also communications, obsecrations, contestations, and such like figures, as we sée oftentimes the prophets and apostles to haue vsed.
Furthermore he that wyll prayse eyther a person, or déede, or thing, shall vnderstand that he must somwhat otherwise frame his talke in the Church, then the company of Rethoritians is accustomed at the barre, or in the Scholes.
For these truely when they prayse any person doe prefixe before their eyes these places:The waye and maner of praising. the nation, countrey, lygnage, wounders or miracles that went before the natiuitie, name, ornamentes of the body, as fauour, strength, comlines: moreouer education, studies, artes: also the goodes or ornamentes of the minde, as witte, docilitye, sharpnes of sight, prudence, gentilnes, sobrietye, grauitye, constancy, fortitude, godlines, zeale of religion: then the kinde of life, state or condition; likewise the benefites of fortune, as riches, friendships, possessions, enheritaūces: againe the actes done both publickely and priuately: afterward the rewardes of the actes done, as honours, offices, triumphes: last of all the thinges accomplished in the olde age, death, end of life, opinion after death, signes or wonders going before or following after death.
After this sort, I saye, are ye Orators wont to run through all the degrees of age.
But somtimes they distribute those places in this order, ye first they speake of the gifts of the body, next of the gifts of fortune, and finally of the giftes of the minde.
But verily the preacher in all this busines vseth somuch [Page 153]vnlike practise.
I. First truely the Churche hath not bene accustomed to prosecute with prayses those that be a liue, & still subiecte to all kindes of tempations and sinnes, as the Orators haue done in puttinge forth their Panegyricall and plausible Orations vttered in prayse and commendatiō of men: as who saith iudgeinge that to be either the propertie of flatterers, or of such as prepare a triumph before the victory: Of whom that the doinges of those are shamefull, of these fonde and folishe, it is plaine and manifest.
But it prayseth and extolleth those onely whom all good men trust assuredly to be now translated into the felowshippe and societie of Saintes.
II. Againe the Preacher that will celebrate the praises of any good & holy man, dealeth very slenderly with those places which wée reherced, yea so far is it off that he taketh matter of prayse, of the benefites 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 giftes and benefites.
III. Moreouer, the Preacher many times expoundeth some Chapter of the holy Scriptures recited in the publicke assemblie, in which also he standeth somwhat longe: and at length by litle and litle he taketh in hande one or two, or certes not lightly aboue thrée places as touching his lyfe whose memory they wish with all honour to be preserued, commendinge in them some vertues of his more eminent and perspicuous.
IIII. Last of all the Ecclesiasticall Teacher doth with more earnest endeuour enforce himselfe to this, that hée may direct all his discourse to the correctinge and amendinge of mens corrupt maners, and to frame in ye mindes of his hearers impressions of true godlynes, also to illustrate and séet forth the glory of the heauenly Countrey: [Page]then howe he may make that blessed man to be had in admiration, to be wondered at, or worshipped.
For he that is occupied in praysing of any vertuous person ought to prefixe to himselfe a double scope or ende. The one, that by hearinge the gracious and excellent déedes of worthy and famous men the godly hearers may be prouoked to prayse and magnifie GOD, who vouched safe to elect and call them, and to brings to passe through them great and mightye thinges, wherby his name might be sanctified and celebrated vppon earth.
The other, that the multitude maye be stirred and enflamed to the imitation of their so notable déedes. Either of these scopes is euidently set foorth in the Scriptures. Touching the former Christ sayth Math. 5. Let your light so shine before men, that they may see your good workes, and glorifie your father which is in heauen.
To the Galath. 1. Thapostle: In me, saith he, they glorified God, which preached the fayth that before I sought to destroye. As touching the later likewise Christ Math. 11. Learne of me for I am meeke and humble of hart.
Againe 1. Corinth. 11. Paule sayth? Be yee the followers of me, euen as I am of Christ. And Heb. 13. Remember them that haue the ouersight of you, which haue spoken to you the worde of God: whose fayth followe ye, considering the ende of their conuersation.
Hitherto touching the prayses of persons or holy men.
Moreouer whosoeuer desireth in his Sermon to praise an acte or déede,How deedes are to be praised. as the acte of kinge Iosias breaking in péeces the Idoles and restoringe the true worship of God, or of Elias stoutely striuing against the priestes of Baal, or of the Machabees valiauntly venturing their liues for the dignitye of the truth and the ordinances of GOD, or of them that a litell before these times prouided by all meanes that sincere doctrine might be aduaunced in churches, that the necessitie of the poore might be relieued, &c. ought to haue in a readines those thinges that serue to [Page 154]this purpose.
I. He shall declare before all thinges that the facte or déede which he speaketh off is honest, iust, godly, profitable, prayse worthy, agreable to the worde and wil of God.
II. Further he shall not neglecte to encrease and amplify his furniture, by the causes and circumstances thereof.
III. But he shall bestowe his chiefe and principall labour in exhortinge vnto imitation, or if so bée his hearers haue already attempted the like déedes, then to goe forwarde in their good beginninges.
Good déedes are to be adorned with due commendation: but yet the chiefest care of all ought to bée employed about the profit and vtilitie of the hearers.
Wherefore it is expedient that those good déedes be inespecially praysed and set forth, wherevnto we chiefely couet (hauing regard both of the time & state of the Church) to stirre and prouoke them that are committed vnto vs to be taught.
The maner of praysinge of thinges is all one with the maner of praising of déedes,The maner of praysing of thinges and the selfe same places are founde very aptly applied to either purpose.
For the thinge is honest and iust, that hath God for the author, which is commaunded of God, which he cōmendeth with diuers promises, and whereby the knowledge that wée haue of God, receyueth encrease or furtherance.
That thinge is good & godly, which auayleth to the stirringe vp of mindes to the study and embracinge of godlynes, or whereby godlynes is declared. Profit and vtilitie is deriued into many partes.
First that is profitable, which helpeth to the settinge foorth & sanctifying of gods name on earth, then yt whereout commodities also doe flowe vnto miserable mankinde. Besides, ther is one cōmoditie cōmon to ye whole Church [Page]an other peculiar to euery priuate beléeuer. Againe one consisteth in spiritual and internal giftes, an other in corporall and externall giftes.
But it is not necessary that we should deuide al the places in this order. The chiefe thinges that are accustomed to be praysed in the Church are, the word of God, the continuall reading and meditation thereof, the sondry kindes of life, ye ministery of ye word, virginitie, matrimony, likewise the gifte wherewith God voucheth safe to adorne his Church, as those that be rehersed Rom. 12.1. Corinth. 12. Ephes. 4. finally ther are praysed almes déedes, hospitality, patience, &c.
As touchinge funerall Sermons, what the auncient fathers were accustomed to doe,Funerall sermons. and what the maiestye of our Churches and religion requireth to be done, we will briefely declare.
There be extant in the workes of Gregory Nazianzene diuers and sondrye funerall Orations, as those had at the buriall of Basilius magnus, likewise of Athanasius Alexandrius, againe at the buriall of Gregorius his father, Cesarius his brother, and Gorgonia his sister.
Ambrose hath left behinde him fower such orations, one of the Emperour Theodosius, an other of Valentinian, and two as touching the departure of his brother Satyrus, albeit Ambrose himselfe doth entitle these last rather by the name of bookes.
And like as it appereth those fathers to haue borowed this example of pronouncinge orations in funerall solemnities of the Gentiles, whose custome (as we reade) was to prayse men when they should be buried, especiallye such as were noble and famous, in an oration before a great assembly of people: Euen so they followed also their trade and fashion, when (as ye would saye) sticking fast to the rules of the Rethoritians as touchinge the prayses of persons, they rehersed many thinges of his lyfe that was fallen a sléepe in ye Lorde, repeatinge all thinges [Page 155]from his very childehod euen to his olde age. And certes who séeth not this practise to sauoure of the very rites and institutions of the Ethnickes?
But the ecclesiasticall Teachers of our time in my iudgement (as I may speake without the displeasure of the godly) doe in this behalfe goe more sincerely to worke and more accordinge to sounde religion,Funerall sermons hov [...] to be framed. whilest they duly execute theyr office, in that order that followeth.
I. If when they commend a funerall with their Sermon, they handle not prayses curiouslye contriued and couched togyther, but other places much more holesome and fitte for the enformation of the hearers, such as are these: of preparation vnto death, that death is the penaltye of sinne, of the miseries of mannes lyfe, of the delyueraunce from them by death, of the contempt of the world and all earthely things, of desiring ye felicitie of the lyfe to come, of the immortalytye and eternall blessednes of sowles, of the resurrection of bodyes, of the last iudgement, how an accompt is to be made therin of all the life past, of Gods mercy open to all sinners if they repent but euen at the last gaspe, againe that the deade are not immoderately to be bewayled or lamented, but that GOD rather is to be thanked, which hath deliuered them out of the most filthy prison of theyr body, that the death of the sayntes is pretious in the lordes sight, that they are all happye and blessed, to whom it is giuen to sléepe in the LORDE, that is to saye, in the confession of a true fayth, and who is able to recken vppe the residewe?
II. Where if so be it be thought good after these places declared, that somewhat be sayde of the brother which is brought to buriall, then add they briefely, and (as ye woulde say) shamefastely some thinge touchinge the kinde of life that he imbraced, and shewe how deuoutly he serued God therin, by diligent performinge of those thinges that were his dutye to doe. [Page]Wherby ye hearers also are giuē to vnderstand what great industry it behoueth them to employe, to the intent euery of them in their callinge and kinde of life may become acceptable to God.
III. Peraduenture also they commende, and set before them ye be aliue to be followed, one or other vertue wherin the brother deceassed excelled, or some notable acte done by him for the behoofe of the Church, for the common wealth, for redressinge the calamities of the poore, or his confession of Faith made in the very conflicte of death.
Further,Doxologiae. as touchinge the Doxologiae whereof wee made mention before, they are not now in vse.
They were bestowed altogether in aduauncinge and cōmendinge of gods goodnes towarde mankinde, and in times past were premised in the sacred assemblye, to the intent the people might with more willinge mindes, and with greater deuotion sing holy himnes vnto God, & giue thankes to him for his most ample benefites poured vppon them, as well spirituall as corporall.
But now commonly for the most part in some partes of the Sermon is commended and set foorth after the same rate, the goodnes and clemency of God, his iustice, seueritie, wrath, power, prouidence, and other poyntes to him attributed, and that verily to the ende men might be moued and induced to thankes giuinge, to eschewe vice, to repentaunce, to amendement of life, to put their trust and confidence in God.
But how these partes ought to be absolued and accomplished, it may be knowne out of those thinges, that bée already saide.
Bée it therefore sufficient to haue in this wyse giuen enstruction touchinge all these thinges, now will wé add certayne Cantions, Cantions, and then afterwarde examples.
I. The first Cantion. The Preacher must not endeuour himselfe to perswade any thinge to the multitude, but that which is necessary, and showeth foorth presente profite and vtilitie.
II. In perswasions or exhortations there must appers in the speaker a francknes or libertie ioyned with a certaine fauourable simplicitie.
For the one addeth weight or importaūce, and vehemently moueth, ye other putteth away al suspicion, that ye preacher be not thought either craftily to handle his cause, or otherwise to séeke his owne priuate commoditie.
Some there be that endeuour to set foorth certaine things, and doe cunningly pretend a certaine veyle of religion, but by litell & litell they bewraye themselues to tender more their owns gaine and lucre, then the furtheraunce of true religion.
Of which sorte of craftesmen our age (alas the while) hath brought foorth to to many: whom the successe hath openly proued to be such, as haue sought meanes to pamper their gréedy paunch, and to gaine, not soules to Christ, but money to the vnsaciable God their helly.
III. By like reason he must take héed, that in any wise he be not perceyued to submit and abase himselfe in perswading more then is méete, for that truely is the point not of teachers with grauitye, but of flatterers with great leauitye.
He that teacheth the multitude, ought not to be carelesse in defending of his owne authoritye
IIII. Further as our exhortations ought to be-voyde of all rude inciulitye, so againe must we prouide that we séeme not ouer nice, secure, colde, or timerous.
V. Neither certes shall a man thincke that he doeth as much as he néedeth to doe, when he once or twise putteth his hearers in minde of any thing, or exhorteth them to doe this or that, but he must often times and with great feruentnes repeate the selfe same cause, and that so longe till he shall perceyue owe fruites to followe.
Chrisostome that it ought so to be, declareth in many wordes in his sixt homilie vppon the first Epistle to Timothye.
And we may sée in the Sermons of the sayd father, diuers. [Page]and sondry admonitions, sometimes also very longe and applied to the mouing of affections, as touching the selfe same matters.
This likewise must not be forgotten. Where there be many ministers in one Churche to sustayne the laboures of teaching, there they shall viligently common and entreate amonge themselues, of those affayres which they shall iudge to be profitable and necessarye for the behouse of the Church, that with like study and agréement they may handle the same before the people.
VI. Again he that purposeth (the time so requiring) to publishe and set forth the prayses of some holy men, shall doe it very sparingly, yea and shall purposely auoide fond and fabulous histories, and the vaine rablement of miracles.
There be some stories of Saintes carried about which are altogither vnsauory and vntrue, some also openly reiected, as it may appere Distinctione XV. C. Sancta Romana. Paule the Apostle to the Romaines 15. reporteth that he by the power of Christ had done many signes and wonders, and yet Luke in the Actes toucheth very fewe.
Let vs therfore likewise followe here in the wysdome of Luke.
II. In the prayse and commendation of déedes and of thinges nothinge must in any wise be spoken for fauour or flattery. But as in other thinges, so also in prayses ought a meane and measure to be prefixed.
VIII. Besides in all prayse he must be sure to obsteine from such comparisons as may engender enuy & grudge. For comparisons are wont for the most part to procure hatred and offence, euen in prophane matters:
Wherefore ther is no cause why thou shouldest hope that they will bée well thought off and allowed in diuine matters.
IX. And with the same modesty & prudence it behoneth him to procéed in funerall Sermons, in which some thing [Page 157]is inserted to the praise of him that hath left this transitory lyfe.
X If there be any pointes beside in all these things to be obserued, the due consideration of the causes and circumstaunces therof will easely prompt and minister the same.
Now let vs note some examples of this kinde of sermons.Examples of persvvasory Sermons. Esaias cap. 49. laboureth to perswade all men that thei would embrace the Gospell and the sonne of GOD Iesus Christ, and so be graffed into the Church. There is extant in Ieremy xxvii. a swasory Sermon, where the prophet perswadeth the Iewes, that if they will be saued, they must yéelde themselues to the king of Babilon. The same cap. 29. is a perswader of them that were in Babilon, not to attempt any alteration of the state in the common weale. i. Cor. xvi. and 2. Cor. 8. Thapostle perswadeth ye Corin. that they would make a collection of almes to be sent to Hierusalē, Chrisostom in a certaine homilie in his fift tome, perswadeth ye the bishop Seuerianus is to be receiued againe, the force of whose reason is expressed in ye Tripartite history lib. x. cap. x. In an other homilie he perswadeth the people, that they shoulde not be moued or disquieted in case it were his chaunce to be put away.Examples of hortory sermons. Hortatory or admonitory sermons are very rife & plentifull in the sacred scriptures. Moyses Deut. 6.11.28.29. warneth all men straightly to kéepe and fulfyll the law of God. Looke Esay cap 40.55.56. Also Ieremy cap. 3.4.18.33.44.
For in all these places are graue and weighty Sermons wherin they exhort their hearers to repentaunce, to the loue of Gods word and amendement of lyfe, &c. Cap. 22. Ieremy exhorteth the king to imbrace iustice.
There is none of all the prophets in a maner in whom thou mayst not note a number of such lyke places. Moreouer there be sundry sermōs of Christ pertaining to this effect. Mark. 9. Christ exhorteth all men to beware least they giue offence to any. Cap. x. he exciteth euery man [Page]to deny himselfe. cap. 12. he admonisheth his hearers to shonne the Phariseis.
Saint Paule Act. 20. commaundeth byshops to take diligent héede to their flock.
Chrisostom in his v. tome, in diuers and sundrye sermons exhorteth to repentance, to humility, to loue, to concord, to liberalitie towards the poore, to the contempt of earthly things, glory, honour, &c.
Whereof in some may be séene the order of handelinge theames simple, in other some theames compounde. The same Chrisostom explaneth a sentence or place of Scripture in this kinde with incredible skill and [...]unninge in that his homily so well knowen touching the wordes of the apostle vnto Timothy: Vse a litle wine for the weakenesse of thy stomack. Gregorius Nazianzenus hath put foorth a notable oration as touching reléeuing of the poore.
The praise of a person is to be séene handled in Esay. 42 where Cyrus king of the Persians is commended,Examples of a person praised. and that so much the more magnificently, bycause he bare ye type and figure of Christ.
Christ Luk. 7. prayseth Iohn Baptist.
Saint Paule in moe places then one greatly commendeth Timothy. Chrisostome in his v. tome preacheth in commendation of Iob, 1 Cor. 4 16 2. Cor. 1. Philippi. 2. 1. Thssa. 3 of Elias, of the Macabees, of the thrée children put into the firy furnace, of Susanna, of Inuentius and Maximius martirs.
Nazianzenus in lyke maner of Cyprian and the Machabees.
The praise of a déede how it is to be adorned and set foorth,Examples of a deede praysed. may be learned out of the epistle to the Philippiās, and out of the first to the Thessalonians. For these the Apostle praiseth, forasmuch as they pers [...]uered constant in the confession of the trueth, and suffered not themselues to be withdrawen from the truth by any delusions or sophistications of the false apostles. Chrisostom in his tome v. celebrateth in full sermons the hospitalitie of Abrahā, the patience of Iob, and the notable déedes of other holy [Page 158]men beside. To this order in lyke case may be ascribed out of tome v. his third homily touching bishop Flauianus supplying an ambassade for the citie of Antioche to the Emperour Theodosius, where is extolled a like the déede both of the byshop and the Emperour. In the 9. homilye are commended those that absteyned from the custome of swearing.
In the homily 10. those that after meales repay [...]ed imediately to the church to heare the diuine sermon. Nazianzenus hath left to posterytie thrée exquisit sermons as touching peace making & atonemēt of parties at variēce.
Concerning the praise of a thinge be these thexamples:Examples of the praise of a thing. Psalm 119. conteyneth a praise of the lawe and worde of God. Psal. 78. a praise of the church. Psal. 133. a praise of vnitie and concorde. Paule i. Cor. xii. xiii. xiiii. commendeth diuers giftes, especially prophesye (which is the facultie of interpreting the Scriptures) and loue. To the praise of faith perteine those things that are read Heb. xi Chrisostō in his tome v. praiseth almes giuing, in a certaine homilie wherin he proueth it to be an arte, and that truely of all arts the most gainefull.
Tertulian and Cyprian commend patience in Sermons purposely writen thereof. As touching funerall sermons we haue spoken sufficiently before.
Those may be counted for Doxologiae, Doxologiae. which are expressed Esay. 12.25.42. Againe likewise many of the Psal. songen in the way of thanks giuing: but aboue the residue those are most fit & apt herevnto, wherein the whole multitude is prouoked to giue thankes, and prayse God: of which sort are the Psalmes 81.92.93.95.96.98 99.100.103.104.105.
Chrisostom in his tome v. homilie xi. exciteth the people to giue God thankes for their deliueraunce out of the daungers that were feared by reason of discorde and sedition.
Homilie xii. he exhorteth them to be thankfull for their lybertie obteined of the Emperour Theodosius.
Lykewise in the homilye whiche he made after his returne out of exile.
Herevnto may be adioyned also thrée other homilies, whereof in the first hee teacheth, that God is to be thanked, forasmuch as he commaundeth no grieuous thinge to be done: in the second, that to acknowledge GODS benefytes is the greatest Sacrifyce that may be: in the thirde, that we ought to be thankful vnto God, not onely in wordes, but also in déedes.
Of the kinde Correctiue. Cap. XIII.
AS in the kinde of Sermons Redargutiue are properly confuted and amended all errors contayned in assertions or principles of doctrine: Euen so in the kynde Epanorthotick or Correctiue is reproued & corrected whatsoeuer is founde vicious and offensiue either in maners or rites.
Therfore to this kinde pertaine all Sermons and Orations ordeined to reclayme men to a better trade of life, or to suppresse vniust dealinges, or to condemne vices which are rifely vsed, whither they doo consist in perswasions, or disswasions, either in dehortations, or rebukements.
For all these formes must we vse when we take in hand to correct the maners and conditions of men. For why we perswade and exhort that men leauinge vice woulde embrace vertue, we disswade and dehort from those thinges that are iustly to be reproued.
Moreouer we blame the persons that are subiect to any notorious vices, and we teache and commaunde theyr company and fellowship by al meanes to be auoided, we rebuke naughty and vncomely déedes, we reproue the thinges themselues, namely all kindes of sinne and wickednesse.
Unto this kinde may inuectiue Orations, worthyly be thought to be allyed. For what doe they else contayne, then gréeuous corrections, or reprehensions of vniust and iniurious dealinge? Of such are a couple extant put forth of Gregory, Nazianzene, agaynst Iulianus. Of the same sort is there an Oration of Chrisostome, touching Babilas the Martyr, As in which be contayned, also many things agaynst the sayd Iulianus, which Oration notwithstanding beareth the title not of an Homilie, but of a Booke.
Albeit some man peraduenture may iudge, ye such wrytings tend not to ye correction of any ye haue offended (for how may he be corrected which is there chéefely assaulted and inueighed agaynst, when it is playne & euident ye the same wicked person had now alredy by the myserable & ougly ende of his lyfe sustayned the paynes of his impiety?) but rather to the comforte of the Godly, which ought to reioyce and be glad, for that they are by Gods prouidence safely deliuered from the tyranny of their no lesse crafty then cruell enimy.
Howbeit after what sorte soeuer thou be disposed to frame thy selfe to ye correction of corrupted manners, whether I say by disswading, or dehorting, or reproouing, or by any other meanes, the very same places truely maye serue thy turne in this behalfe, which are recyted orderly in euery the partes of the former kinde. Onely this must thou doe, namely tourne all the sayd places into the contrary parte.
For where any thing is to be perswaded (as we sayde) by reason of the honesty, of the iustice and equity, of the surety, of the easinesse thereof, and so foorth: in this kynde of Sermons verilye thou shalte with no greate laboure disswade any thinge, if in case thou canste proue it to bée dishonest, vniuste, iniuryous, perrillous, diffyculte. &c.
In the same order shalte thou procéede in dehortations, and controlements.
For those places which we haue digested in the Chapter afore going, being declared after a contrary sort, shal euery where be vsed and applyed.
And doubtlesse whosoeuer he be that heareth his purpose or fact to be reproued and condemned with such lyke reasons and perswasions as these, it can not be chosen but that he shall inwardlye be moued, and by litle and litle pierced (as it were) in conscience, wholy submit and prostrate himselfe.
Which when it commeth to passe, there is good hope offerd, that he will euery day more then other forsake his former euill lyfe, and returne into the right waye agayne.
For in déede it ought to be the scope of all corrections, to bring men to the knowledge of their sinnes, to the intent that séeing the greatnesse and filthynes therof, they might be touched with the care of their saluation, and brought to amendement of life.
Wherfore what pointes soeuer be helpfull and necessary to this ende, whither they be taught in the workes of the Rhetoritians, or set foorth in the holy bookes of Diuines, shall aptely and rightely be applyed vnto this kinde of Sermons.
As touchinge other pointes that are to be obserued and marked in this kinde, they may bee perceiued partly out of those things that we haue said in the preceding chapter, and partly out of the cantions following.
But forasmuch as a number of things be required, yea and no small helps of wisdome requisyte in him, that wil rebuke sinnes with any fruit at all, therfore it is necessary that we héere drawe forth and let downe many cantions.
The first shall be of the care and feruentnesse,Cantions. that ought first of all to be accounted off in Preachers.
I First verily the teacher of the church shal often times, and with all his power (as I may say) consider with himselfe, that a good porcion of his office consisteth in reprouinge [Page 160]of sinnes and vices, and that he then finally truely executeth the function of a faithfull Sheaphearde, when with all diligence he prouideth and forséeth, least with the scabbe and ytching of some one swine the whole flock in the Lords fielde should be corrupted and infected.
For vndoubtedly that whiche in times past the Lorde sayde vnto the Prophet Esay Cap. 58.
Crye out of thy throate as loude as thou canst, spare not, lyft vp thy voyce lyke a trumpet, and shewe my people their iniquitie: that also ought all Preachers to iudge to bee spoken vnto them by the same Lorde euen vntill this day.
And I beléeue verily Preachers might (as it were with spurres) prick forwarde themselues to the execution of their office, in case they would oft times consider & haue before their eyes that graue and weighty protestation of Paule thapostle vnto Timothy, and would interpret it to be made priuately to euery one of them, yea & imagine that the liuely voyce of so worthy an Apostle resounded dayly and hourely in their eares.
The words of the Apostle be these: I protest before God and the Lord Iesus Christ whiche shall iudge the quicke and the dead at the time of his appeering and in his kingdome: Preache the woorde, bee feruent in season and out of season, reproue, rebuke, exhort with all gentlenesse and doctrine.
It is certaine that whosoeuer shall déepely engraue and imprinte these words in his minde, will not lightly giue occasion that any man may iustlye saye of him, that he eyther for feare of daunger, or for hope of any commodytie is slouthfull and negligent in reprouinge and condempninge the wicked.
But what maner of person it behoueth him to be ye shall with grace and authoritie accomplishe this thinge, wee will eftsoones declare.
II It perteyneth verily to euery Preacher freely and seuerely to controle vices, but none other for the moste [Page]part shal doe it with dignitie and comlyn [...]s, except those that be in some credit and estimation with the multitude. Such most chiefely are olde and auncient men honorable to all men by reason of their age, and such as being somtime conuersaunt in publyke affayres are supposed to haue gotten the experience of many thinges.
Next vnto these are those that be commended and well thought off for the wonderfull puritie of their lyfe, and be themselues voyde of all crime.
For with what face shall they accuse others, that are touched with the shame and remorce of their owne offences? Then thirdly such as by their excellent learning and erudition, deserue to haue their wordes credited in al thinges.
In which two vertues, I meane learning and innocencye of lyfe, Timothy excelled, although but a younge man.
Last of all those in whose wordes the powre of the spirit doe more openly shew foorth it selfe.
It followeth of the time wherin it is conuenient to reproue sinnes and vices.
III And certes then ought sinnes to be reproued and controlled, when either the place of scripture that is expounded, or state of the churche, or maners of the people doe require the same.
For at what time certaine vices and enormities begin to infect the multitude, the ecclesiasticall 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
And verily the Phisition of the soule shall first of all [Page 161]endeuoure himselfe to cut away the greater maladies, then shall hée take in hande those that bée of lesser daunger.
IIII. And it is not to be passed ouer that Chrysostom sayde in his 4. homilie vppon the Epistle of S. Paule to the Philippians: That then the Preacher ought to keepe silence, when hee holdinge his peace, and findinge fault with nothinge that is done, there is sure and certaine hope, that the euills which are committed, may bee turned away: but if the contrary commeth to passe, so that he keepinge silence enormities are not onely not rooted vp, but all thinges also become worse and worse, then it is necessary, that hee goe forwarde in reprouinge so much as hee may doe. For hee that sharpely rebuketh sinners albeit he doth nothing els, yet thus much bringeth he to passe, that he suffereth not the mischiefe to growe any further.
And no lesse worthy to bée noted is that which Augustistine hath left writē in his booke 1. cap. 9. de ciuitate dei: If therefore any man forbeareth to reproue and finde fault with wicked doers, for that he awayteth a more conuenient time, or feareth least by that meanes they should become worse, or that other weaklinges, which ought rather to bee enformed to a good and godly life, should bee hindered, and oppressed, and turned from the faith, this seemeth not to rise of any corrupte desire that hee hath, but rather of the rule and aduice of charitie.
And after a fewe wordes in the same chapter: They that are placed in the higher degrees of life, prouiding for the most part for their fame & safety, whilest they feare the wiles & inuasions of wicked men, doe refraine themselues from reprouinge of them.
And although they stand not so greatly in doubt of them, that they yelde through any, their threateninges and impieties to perpetrate the like euils: yet neuerthelesse the very same thinges which they commit not with them, they will not commonly finde fault with, when as peraduenture they might by reprouing correcte & amend some [Page]least if they coulde not, their owne safety and renoume should come into harsarde and decaye. And this they doe not vppon that consideration whereby they see their credite and safety to be necessary for the profit of men to bee ēstructed, but father thorough that infirmity, wherby they are delighted with a fawninge and flattering tongue, & with a faire and calme day, and whereby they feare the iudgement of the common sorte, and vexation or destruction of the fleshe, that is, by reason of certaine bandes of couetousenes wherewith they are enwrapped, and not for their duties sake of loue.
Thus much S. Augustine. Wherefore by these thinges when and how far foorth it is lawful to intermit the reprehension of vices, euery man may easely iudge. Nowe what thinges remaine chiefely to be reproued.
V. There is no kinde of sinnes, in which the Preacher ought to wincke and be tongue tied, or that may be pretermitted without reproofe.
Therefore it is not inought egerly to inueigh and abandon such vices as are very great and heynous, but euen those also shal be brought to the iudgement of the Church and called into question, which ye common people estéeme to be but trifles in respecte, neither doe account them so great, as in déede they are. Prouided that those euills be spoken against with more diligence and vehemeny which are growne to be of greatest force with the multitude, and by reason whereof greater inconuenyences are feared.
VI. In the meane time the godly Preacher must take heede, least that beinge moued with the false reportes and surmises of some men, hee fall to carpinge and comtrolling of certaine vices.
It is ouer often tried by experyence, and that truely with the great offence of the whole Church, but with the greatest perill of the estimation and good name of the preachers thmselues, what masses of mischiefe the ouer [Page 162]hastines of some in beleeuinge euery one that commeth, especially women and light persons, haue brought in.
And AEneas Syluius reporteth in his booke de aulicorum miserijs, that is, touchinge the miseries of Courtiers, how a certaine mā of Millaine in times past made a grieuous complaint to one Bernardinus a Preacher, of all those that lent their money vppon vsury, and that, verely to this ende that when other shoulde ceasse and leaue off so to doe, hee alone might reape huge gaines & prayes by that trade.
Therefore neither those thinges that are noysed of the simple and ignorant, nor those that be reported of subtill and craftye men, shall the minister of the Gospell rashly admit forthwith to be declared out of the pulpit to the people. The surest and saffest way is, (where at least be had lawefull méeting and consultations of the Elders of the Church) to rebuke those crimes and enormities, as touching which it shall be determined before in the selfe same assembly, that they should openly be reproued and spoken against. Now followe diuers thinges touching the maner of reproouing.
VII. Whensoeuer it séemeth good to rebuke viees before all thinges it is necessary to premise certaine doctrine and reasons, where out men (though blunt and rude) maye learne, that those things which are of thée reprooued, be very grieuous sinnes, and such as deserue eternall damnation. For very weake and slender is that reproofe or rebuke, which is not grounded vppon Gods word, and taketh strength therefrom.
And that is it that the apostle meaneth, when, after he had sayd, improue, rebuke, exhort, he wisely addeth, that it must be don, by applying of doctrine.
VIII. And that all corrections ought not to be framed a like, but one more bitter and vehement, an other more milde and moderate, is a things well knowen of it selfe, partly by the kinde of crimes committed, [Page]and partly by the state and condition of those men that are snarled and entangeled with the same crimes. To the intent I saye not, howe in the Sermons of the prophets and of Christ we may obserue the lyke trade.
looke what prudence and circumspection is requisite in driuing awaye the disseases of the body, the same truely is required in expellinge the maladies of the minde. And as touching this difference wisely to be made Chrisostom hath somwhat in the beginning of his Enarration of the Epistle of Saint Paule to the Galathians.
But it behoueth vs notwithstanding to declare, where it shall be conuenient to giue place to the milder and where to the sharper sorte of rebukes. First therefore of the milder sort.
IX. There be certaine offences touching the amendement wherof it shall be sufficient after a friendely and louing maner to admonish the hearers.
Of which sort it is, if a man speake against the affectation of newe and straunge apparell, against the contempt of mennes fond traditions, &c. Which for the most part bée peculiar but to fewe, and are in no wise to be accounted among the manifest and greater sort of sinnes.
If a man therefore should with tragicall clamours and bitter rebuckes crye out against these thinges, he shoulde bring to passe ye not onely ye phantasticall people, but euen the wiser sorte also returning home, would in their common talke sooner laugh him to scorne, then bethinke them of any amendement at all.
X. And albeit the exhortation be gentill & soft, yet must héede be taken, least any thing in it séeme to extenuat the nature of sinnes.
For in déede it is an horrible sinne for a man, in his talke to minish sinne, or to make it séeme lesse then it is.
XI. Againe this must likewise be foreséene and taken héede off, least whilest thou gentilly admonishest thy hearers, and purposely also séekest to a auoyde the extenuation of sinne, thou so depaintest in the meane time and settest [Page 163]forth sin in his coolours, that thou priuily tickle ye mindes of thy hearers and (as ye would say) egge them to conceyue eyther a certaine new desyre of sinninge, or els to take a certaine pleasure of their sinne lately committed. Thou shalt finde those that are wonderfully delighted, when they heare those vises pleasauntly described, which they knowe themselues to be addicted vnto. Nowe of the sharper sort of rebuckes.
XII. Full well is it sayd of Chrysostom: To speake gentilly and mildely to scollers when there is neede of roughnes and sharpnes, is the part, not of a teacher, but rather of a corrupter and an enemy. Many sinnes there be therfore which require more seuere controlment and rebuke, especially those, that are most apparauntly repugnaunt to the fenne commaundementes, that minister manysolde matter of offences, wherewith a great number of men of all sortes are entangeled, finallye that are supposed to be such as can not be taken awaye, without searing or cuttinge.
XIII. And in reproouing of these sinnes those thinges may haue place whereof we sée mention to be made of others. Chrisostom vpon Genesis homilie 24. requireth to be pardoned speaking more sharply.
I knowe, saith he, that these thinges will sting your eares, but pardon me. I speake them through greedines of your saluation. Peraduenture he imitateth ye Apostle 2. Corinth. 11. speaking in this sort: would god you had suffered me a litell in my foolishnes. And in deede ye suffer me: for I am gelous to you warde through the zeale of God. Am I become your enemy for speaking vnto you the truth? My babes of whom I trauaile againe in birth, &c. Somtimes he that taketh in hand to accuse and rebuke others, numbreth himselfe with those whom he accuseth.
The prophetes doe adioyne themselues to the residwe of sinners, and praye for pardon. And Paule 1. Timoth. 1. Christ came into the world, saith he, to saue sinners, whereof I am chiefe.
Chrysostome on the first Epistle to the Corinthes homilie 23. hath these wordes: All men at the very hearinge of holesom Doctrine waxe deafe, and therby are replenyshed with many euils: and we may behold the naked soules to be as men are cōmonly wont in an army after the bront of battayle, some deade, other some woūded: euen such ther bee in the Church. Wherefore I exhorte and admonish, that wee may bee prouoked one to helpe and comfort an other: for I also am of the number of them that bee wonuded, and of those that want medicine. But doe not therfore dispaire. For albeit the woundes be great, yet are they not past cure, &c. And moreouer the same Chrysostom in his homilie 4. touchinge the Fayth of Anna Samuels mother, when hée perceyued a very fewe to be come togyther to the Church, inueigheth straight waies in a bitter Oration against those that were absent, whom hée would haue to be seuerely admonished, of them that were ther present. The place is very proper and to the purspose, but longe and tedious. These thinges therefore and such like which may serue to their vse, it behoueth the studious diligently to obsere.
XIIII. But in all this whole busines, he that speaketh must take héede that he neuer chafe and become angry in such sort, as that he forgette ye boundes of modesty, or be thought to be enflamed more with the displeasure of some men, then with the hatred of their vices. Wée haue séene at times some both in voyce, countenaunce, eyne, gesture, and to bée short in the whole state of their bodye, fowlely to deforme & disfigure themselues, againe with rude yellings and outcries to fill all thinges, & at length, through the rage & impotency of their minde to depart out of the Pulpit, or at least forgetfull of the thinges that they spake off a litle before, not able to returne to their purposed matter.
Surely their hearers feared least they had bene on the sodaine attached with an Apoplexie or some such like dissease. But I praye you was not this with the more follye [Page 164]to finde fault with ye lesse [...] or with a greater madnes so séeke to reforme madnes of others? liberty in speakinge deserueth praise, fury is coūted blame worthy, & doth vtterly disgrace euen those things that are most wisely spoken: as we may reade in the homily 17. vppon the Actes of Thapostles in the worke which is of some ascribed vnto Chrisostome.
XV. Moreouer this discretion also is very requisit in a Preacher. He may lawefully entreate of some vices more openly & grosely, as when he inu [...]ygheth against a murtherer or a dronkard, he shal accordingly declare and paint foorth ye cruelty of the one, and ye filthines of ye other. But as touching some he must in no wise deale with many wordes, but onely with a grieuous detestation & horrour touch thē as it were houerly with his fingers endes, not displaying ye maner how they are don & accōplished. In which sorte are all those sinnes well néere, that be allied to whoredom, and leachery, the procurement of barennes or miscariage of childe, the vse of paynting whereby women doe make themselues to séeme bewtifull. Againe ye fraudulent craftes wherwith Chapmen & marchaūtes doe falsefie their wares, add vnto them coolour, weight, and other sleightes almost innumerable.
Certainely to broach and baye open these thinges is not good, least the same vices which thou endeuorest to suppresse, thou plant first of all thy selfe in the mindes of many that were before vtterly ignoraunt thereof.
Albeit how far forth also it is lawefull for thée somtimes to stand vppon these pointes, and to defect after a shamfast sort some secrete matters, to the shame and reproch of those that are guilty therein, thou mayst learne 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 Corinthes, and homilie 5. vppon the first to the Thessalonians.
Now let vs distinguish and sorte out the kindes of men, to the intent it maye appere and become euident vppon [Page]whom chiefely the dartes and dint of rebukes ought of right, most frequently to be throwne.
XVI. As it is apparaunt that there is no state or degrée of men voide of lustes or frée from sinne: so the Preacher shall in no wise let to blame and accuse the enormities of all men without exception. To which effecte it perteineth that the apostle writinge as well vnto Timothy, as to Titus, so prouidently teacheath them, how and after what sort they should behaue themselues in oxhorting & reproouing of al sortes of men. And againe the same hath generally cōmaunded that those which offend should openly be reprooued, to the terrour also of others.
That in like maner is vniuersally to be taken, which long before to the prophet Ezechiell (cap. 3.) god him selfe said: If thou shalt not warne the vngodly, nor speake vnto him to disswade him from his wicked way that he might liue, I will require his bloude at thy hande. But if thou doest admonishe him, thē hast thou delyuered thine owne soule. Wherefore to come to that which I was about to say, the Teacher of the people shall iudge all his hearers indifferently, in this behalfe, to be accompted in ye selfe same order, and that ther is none amonge them all whiche ought not to be subiecte to Ecclestasticall discipline
XVII. But in the meane time there appéereth to bée some difference made of holy Teachers in reproouinge & comptrollinge of persons. The prophetes, doe in their wordes both more often, and also more bitingely stinge the Iewes, (vnto whom had shined plentifully the knowledge of gods will) then the Gentiles drowned in ye diepe gulfe of ignoraunce. Againe the apostle Paule more seuerely chideth the Galathians, then he doth the Corinthians, or any other beside. The same admonisheth. Titus, that he shoule sharpely reproue the Cretensians. And this he doth truely, not as though they should thincke it méete to haue regarde onely of the crimes themselues, but also of their qualities and kindes. Moreouer wee sée the Prophetes, Apostles, and CHRIST chiefe Capteyn [Page 165]of the preaching schole, to be accustomed as most cōmonly, so also most grieuously, to assault the vngodly priestes, Doctors, Scribes, Pharyseis, the authors of false opinions, and that for this cause inespecially in that settinge out their externall and counterfet rightuousnesse, they sought meanes to haue the internall and true rightuousnes in déede to be vtterly buryed vnder foote, and agayne for ye they preferred mens traditiōs before ye law of god. With lyke lyberty of speach doe the prophets oft times shake vp the corrupt Iudges, terming them [...] and oppressors of the poore againste all righte and equitie. And peraduenture for this cause doe they assayle both the sortes, that is to saye, one while the priestes, an other while the Iudges, for ye of these two kindes of men depēd the safety of the whole citie, séeinge that from them sins and vices are soone deriued into all the people, and againe these being brought into order, it is an easy matter to reduce all the rest of their subiectes to the obedience of lawes.
What néede many wordes? we may gather out of these things, that how much the more fowlely any are fallen, or be of more obstinate dispositions, or hurt more through their offences, then others, so much the more studiously and seuerely are they to be corrected.
xviii. But in noting and reproouinge the vices of maiestrates there is néede of singular iudgement. For some potentates there be which wyll suffer themselues to be rebuked of some men, but not of euery man: some againe will admit no teacher or instructer at all.
Sainct Ambrose (as it is recorded in the Tripartite history lib. 9. cap 30) trusting to the goodnes of his cause which he had in hand, vnbashfully reprooued ye Emperour Theodosius, and he so worthy a prince tooke wel at worth the reprehension of so worthy a doctor, although it were bytter & publique. For vnto Ambrose was known right wel the notable towardnes of the Emperour, and the feru [...]t [Page]zeale of his minde enclyned to equitie: againe Theodosius had perfect trial & experience of the wisdom & integrytie of Ambrose. And certes where the preacher himselfe leadeth a pure and vnspotted lyfe, & the maiestrate for his part vnfeignedly imbraceth iustice, there doe the holsome endeuours of the minister of the Gospell aspire to most happy successe. Iohn Baptist doubted not openly to rep [...]oue the wicked kinge Herod, & he againe (as the Euangelist witnesseth) feared and reuerenced Iohn.
Christ Luk. 12 ouerthwartly pinched Herode, calling him fox.2. Samucl. 12. Nathan séemed to vse as it were a certaine stratageme or fine poleey, when intending to reprooue kinge Dauide, he sodeinly deuised a parable of two men, the one riche, the other poore. Neither is it a straunge thing to obserue other parables also put foorth of the prophets in hard and difficult matters, as Esay. 5. Iere. 24, &c.
To be short, it is plaine and euident that maiestrates are to be reprooued in time and place as ofte as they depart from the path of rightuousnesse: but with what foresight and prouision that is expedient to be done, no man canne certeinly demonstrate by rules, but it is necessarye, that euery man according to his owne discretion, doe partely out of the sermons of the prophets and of Christ, partely out of the kinde, causes, & circumstaunces of matters incident gather and deuise with him selfe.
Neither truely doe I knowe very well how it commeth to passe, that in the Sermons of the Apostles wee finde not any thing ouer hardly spokē against any maiestrates, but rather there occurre many thinges whereby subiects are admonished to obey them, yea though they be euyll and wicked.
But I suppose two causes may be rendred of that matter.
One, for ye al gouerners of cōmon weales at ye time were euery where ethnicks & vnbeléeuers, and therfore not as yet receiued into the societie of the church: whervnto the [Page 166]Apostles knew right wel that their authorytie only stretched. For those that were without,1. Cor. 5 they left vnto GOD alone to be iudged.
The other, that forasmuch as the doctrine of the gospell was euery where euill spoken off, & of a great nūber also flaundered, as seditious and tending to the decay of common weales, the Apostles iudged it very vntimely, to exasperate them with the ouer sharp controlment of their priuate vices, whō being stirred vnto wrath they knewe would forthwith séeke by all meanes possible to hinder and stop the course of the gospell. Where I might adde, that ye apostles peraduenture enstructed by the holy ghost saw before, yt in reproouing the princes of that age (whō God as yet vouched not safe to call) they shoulde loose all their labour and trauaile.
But the processe of our talke groweth further then wee think for.
XIX Certes that we ought more modestlye to deale sometimes with those that supply any publicke charge, and are placed in the degrée of worshippe or dignitie, the apostle séemeth to insinuate, where vnto Timothy he saieth: Rebuke not an Elder, but exhort him as a Father. 1 Timoth. 5
And we may doubtles prosecute the cause of religion and of the Church with great feruentnes, and may also vrge the seuerity of ecclesiastical discipline: but yet this whole busines requireth a certaine moderation and discretion. Wherefore of some is improoued the sharpnes of Chrisostom in his correctory Homilie entituled, against Eutropius, of which sée the Tripartite histo. lib. 10. cap. 4. The like iudgment haue a number giuen of the homily wherin ye same Chrisostom (by reason of Eudocia the Empresse,Tripartit. hist. lib. 10. cap. 13whom he knew to be grieuously displeased and to practise wiles against him) displaied and layed open ye vngraciousnes of women. Like wise of an other against ye saide Eudocia, ye beginning where of is:Eodem lib. et cap. Herodias once againe waxeth mad, and is troubled, shee longeth once againe to gette Iohns head in a dish.
XX But howsoeuer we prepare a Sermon to reproue our fuperiours, we must take diligent héede, leaste wee vnaduisedly powre foorth any thing, wherby the vngodly may snatch occasion either to vtter or attempt any thing seditiously.
So to secke to take away offences, that greater offences grow thereby, séemeth to be ye part of an vnaduised, or rather of a mad man. And vndoubtedly euery Ecclesiastical reprehension ought to tende, to amendement, not vnto tumult: to edification, not to destruction.
XXI And albeit so oft as any degrées of men are touched (by way of rebuke) it be expedient to refrayne from their names, yet when entreaty is made of such persons as procure destruction to the whole multitude, of whiche sort inespecially are the authors of sects and open rebels, then is it lawful to vtter their names, or to paint foorth their persons in their coolours.
For so doth Paule the Apostle 1. Timothy 1.2. Timoth. 2. call Himenaeus, Alexander and Philetus hetitickes by name, and willeth them to be auoyded.
Againe in the same Epistle cap. 4. he toucheth Alexander the copper Smith.
But least any man shoulde alledge and saye that this is done in an epistle writen priuately to one, looke Esay cap. 22. openly preaching against Sobna the scribe.
xxii Thou must not think much to reproue the selfe same crimes often times and in diuers sermons, and truly so long, till thou shalt perceiue some amendement to follow. Touching this thing Chrisostō admonisheth in a certaine homily entituled, of Dauid and Saule, and of tolleration or sufferaunce. The same also hath left vnto vs notable examples, especially where hee inueigheth against swearing, wrath, &c.
xxiii Now and then also he that hath the ouersight of the Church, doth wisely threaten those, that declare by euydent proofe, that they wyll by no meanes forsake theyr vycious lyuinge, howe hee wyll exclude them [Page 167]according to Christes institution from the holy table of the Lord, that is (as they vse to speake) excommunicate them, especially where the crimes be such that they minister reproche to the Church onely where they are committed, and be supposed to require such a remedye or medicine. Which thing we may sée Chrisostom to doe with a stout and valiaunt courage in his tome v. homilie 26. & 28. where he entreateth against those that vsed vnaduisedly to sweare.
XXIIII Neither is this ynough. The Preacher shal admonish also and exhort the christian maiestrate, to put to his helpinge hande to the suppressinge of sinne and vice. Which thing truely he may easely bring to passe, in case he will but inioyne a certaine ciuyll penaltye to those that dispise or deride the worde of GOD, and the censures of the Church.
For what shall the Preacher of the Gospell preuaile with brutish and degenerate people, though he stoutly set forth things profitable, & comptrole the contrary, if so be the maiestrate doth not acknowledge it also to bee a parcell of his charge, to aide and assist him?
Truely there shall neuer be any common weale established worthy the name of christian, where it commeth to passe that how much the teachers of the Churche doe build vp through their trauaile, in declayming continualy against vices, so much againe the ciuil maiestrates doe pluck downe, through their negligence, in neuer séeinge execusion done vpon those that be offenders.
XXV. But in all the order of reprouinge of sinnes it is very necessary, that the minister of the worde doe studiously teach by what meanes sinnes and the custome of sinning may best be auoyded of euery man.
Chrisostom in his tome v. homily. 5. doth skilfully show a way, how the wicked custome of swearinge might be eschewed. Ezechiel, whilest cap. 34. hee reprooueth euill [Page]pastors, by the same diligence declareth, what the office of a good sheapheard is.
xxvi I had almost forgotten this. Vnto euery bitter and vehement rebuke shall be adioyned some temperature of comfort, and that chiefely by propoundinge vnto them that repent, certayne and assured hope of mercy, which god accustometh bountifully to exhibit to all those that vnfeignedly craue it at his handes.
The maner is among the Phisitions of bodies, to put to their simple purging medicines, (when by their sharpenosse they molest the stomack or other parts of the bodye) certaine thinges to allay their strength, yea and with all bitter medicines (least the mouth should be brought out of fast) to intermedle swéet thinges.
We sée therfore that this deuise hath lyked also the prophets the Phisitions of soules, whose perpetuall fashion (in a maner) is, vnto rebukes to ioyne consolations, and vnto threatnings to add promises.
And why it ought so to be, this is the reason: The preacher must with all diligence bende him selfe to this, that he bring sinners not onely to sorrow of minde or contrition as they call it, but also vnto faith (for in these two partes, that is to say, contrition or mortification & faith, is repentaunce accomplished): and that for this cause, least such as finde themselues gilty of euerlasting dampnation, being cast downe by the seuerytie of Gods iudgement, should be driuen headlong into desperation.
xxvii At length when the preacher féeleth and perceyueth that by his fidelity and diligence, by his timely and vntimely entreatings, pursuinges, cryings, twitchinges, instigations, some are brought to amendement of lyfe, he shall at some conuenient time prayse them and comfort them, either publikely all in generall, or some also priuately, & (as much as lieth in him) shall be the author vnto them, of perseueringe in their good and godly purpose.
Which thing also we may perceiue the prophets to haue done oft times, whilst they commende and set foorth the felicitie of them, that reuoltinge from the tents of vngodlynesse, do repayre to the Ensignes of fayth and repentaunce.
And it commeth to passe truely by this meanes, that they doe not lightly returne againe to the filth of their former life, neither can iustly be touched with these prouerbes: The dog is retired to his old vomit: and the sowe washed to hyr wallowing in the mire. 2. Pet. 2.
xxviii After all these thinges if it happeneth that the Preacher by reason of his franck and seuere, but yet iust and necessary rebukes, doe fall into the hatred & displeasure of some men, yet shall he therefore in no wise bee faint harted, nor as one discouraged cease from his work, but rather he shall more and more harden him selfe, and goe forward by all meanes to wrastle out amongst them, to the intent that thinge may come to passe in very déede which he coueteth most chiefely to sée.
And let him oft times call to remembraunce, what an excellent function he is called and aduanced to, not of men, but of God himselfe: also what incomparable rewards be prepared of the same prisemaker God, for all those that doe valyauntlye scriue and continue to the ende of theyr course.
There is no doubt, but that which is pryuie in himselfe, that he hath with al diligent endeuour and fidelitie, faithfully perfourmed and accomplished whatsoeuer his duty was to doe, but that he (I say) shall féele present comfort neuer wanting vnto him, and the holy Ghost shall surely witnesse with his spirit that he hath God in so great labours and difficulties fauorable and merciful vnto him, and that he wil not suffer him through ye vnbridled rage of his enimies to be oppressed or by any other meanes to faint and giue ouer.
But the preacher himselfe moreouer shal molify & break in sunder ye hartes of a great number, & shall preuent the [Page]matter, least they shoulde wrathfully be inflamed against hym, if so be he sometimes inculke in his sermon: that he doth that which he doth altogether by vertue of his office: that it is not lawful for him so much as the bredth of a nayle to depart from the lyne of trueth, whiche the Lorde himselfe hath limited.
That he is the ambassadour and messenger of the highe GOD (for so doth the Prophet Malachy call the ministers of Churches Angels): and therfore that he neither can, nor will vtter any other thing, then that which hys mighty prince hath giuen him in charge.
Againe, that all thinges whiche he speaketh are grounded vpon the diuine Oracles, and defended by the force of the inuincible trueth.
That he in no wise feareth the iudgements of godly and learned men, which shall vprightly & indifferently weigh and consider his cause.
That he for his part full sore against his wil, and neuer without great griefe of minde, commeth to the painefull reproofes and rebukements of sinnes, but that he is drawn and enforced vnto it, seeing both publike necessity requireth it, and the common profite of his hearers perswadeth him therevnto.
That he chiefely doth that which good Phisitians vse to doe, who, not after the will of the pacientes, but after the nature of the diseases, doe minister medicines some sharper some gentiller.
That it is a thinge very vnciuill, and agaynst all humanitye to deale contumeliously with hym that well deserueth: that that sicke body is altogether vnworthy of help at his Leaches hand, which would rewarde hym offryng an holsome (though somewhat bytter) potion vnto hym, with reuilement for his labour.
Last of all, that he whiche will néedes stande presumtuously agaynst the pastor of soules, doth nothynge els [Page 169]then [...], that is to say, kéepe battayle with God himselfe: and that it is a harde matter in the meane time, which God sayd somtime to Saule, for him to kicke against the pricke. And that in déede the poore minister of the Church may for a time (as one hated and dispised of the worlde) be vexed and afflicted: but the trueth it selfe can neuer bée troden downe, or extinguished.
By these, I saye, and such like reasons, the Teacher of the people shall partly fortify and confyrme himselfe, and shall as ye would say pricke forwarde himselfe to the vnfearefull executinge of his office, and partely shall prouide and foresée, that fewe or none be offended with him by reason of that which he doth in reproouinge and comptrollinge of sinne.
Besides this the kinsfolkes and familiars of those that are stayned with the infection of sinnes, and doe stande in néede of the percinge meditine of rebukes, ought gentilly and friendly to admonishe them that they would not conceiue any displeasure against him that enformeth thē of such things onely as are iust, true, profitable, and necessary.
And that which is more, it behooueth the magistrates themselues to prouide, and with all diligence to endeuoure, that the Preachers bée not of any man baynously molested for their holesome reprehensions sake or the sounde doctrine that they teach.1. Timoth 5. 1. Corinth 16. Heb. 13.
For the Apostle in moe places then one willeth, those that laboure in the worde and in teachinge, to bée highly estéemed, to bée had in honour, & to be preserued from all hostile violence, to the intent they may liue with vs without feare or daunger, and with ioye and alacritie execute their office. But let this bée sufficient.
Wée haue gathered into this place, as it was méete and conuenient, manye Cantions, but yet many moe may euery man get and obserue, as well by the diligence perusinge of affayres incident, as also by the very order and procéedinge in preachinge. [Page]We will add herevnto some notable Examples of this kinde of Sermons.Examples. Esay cap. 28. griuously inueigheth against the excesse and superfluitye of the Iewes, and withall threateneth punishment vnto them. Cap. 58. he condemneth the glorious workes of the hipocrites, and requireth of them the déedes of true godlines.
Against the same also be preacheth cap. 59. Ieremy. cap. 2.3.4.5.6. hath left vnto vs a notable Sermon, which may not without good cause be put for an Example, as wherein he vpbraydeth and obiecteth to the pastors their ignoraūce, vnto all in common their neglecting of gods lawe, their felowship with the Gentiles, their oppression of the holy Prophetes, their cruelty to the poore Citizens, theyr Idolatrye, periuries, adultries, corrupt iudgementes, &c. Through all which thinges he teacheth that they had deserued great plagues, and threateneth, that vnlesse they repent & a mende their liues, they will shortly fall vpon thē. The same in a maner he doth cap. 7.8.9. Ezechiell cap. 11. laboureth in reproouings their contempt of gods word, their crueltye to their subiectes. Cap. 13.14. he toucheth false teachers and hipocrites. Cap. 16. are accused the Idolatrye and ingratitude of the Iewes. Cap. 17. he compttolleth the felsehood of Zedechias.
And cap. 19.20. he detecteth the wickednes of the princes and rulers, wherevpon he falleth to ye condempning of the common impietye and Idolatrye of all men. Cap. 22. 23. he is in hand with the same matter. Cap. 28. he entreateth against the pride of the kinge of Tyrus. Cap. 34. against the auarice and slouthfulnes of the priestes. Hose cap. 1.2.3.4. hath a full Sermon disposed against sondrye enormities, but chiefely Idolatrye.
Of the like argument be the 5.6.7. chapters.
To be short looke how many prophetes there be, so many masters hast thou excelling in this craft.
Againe such as these, be a number of Christes sermons, wherein he reprooueth the vngraciousnes, as well of the rude multitude, as also of the Scribes and Pharisees.
Looke Math. cap. 11.12.16.21.23. Mark. 2.8.11. And further to this ende ought to be referred, the histories or actions tendinge to the extirpation of vices,Mark. 11. Luke. 19. as that touchinge the castinge out of the Temple those that bought and solde. Neither want there examples in the Epistles to the Galathians 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 inueigheth against brawelinges in lawe and wisheth rather iniury to be suffered. In the same Chapter he speaketh against sondry vices, but especially against leachery and sensualitie. Cap. 11. against the custome whereby men prayed in the sacred assembly with their heads couered, and women with their heads bare. Likewise against those that came not soberly and [...]aritably to the Lordes Supper. Cap. 12. against strifes raysed by reason of spirituall giftes, and chiefely through prophesy, and tongues. To the Galat. 6. he teacheth how spirituall brethren ought to be haue themselues towardes those that are fallen.
In Chrysostome are extant diuers and sondry Sermons against the detestable custome of swearinge and periury, whereof some be wholly applied vnto this ende alone, as the 27. and 28. other some haue onely certaine pointes mixed here and ther to that effect; as homilie 5.6.7.8.9.10. 11.12.13.14.15.16.19.26.28. Of which in some thou mayst finde also certaine thinges scattered against backe biting. Against that vice are the homilies 29.30.31. against ambition the 43. against enuy 44.45.53.
Against dronkennes and riot 54.55. against such as come vnworthily to ye holy misteries in the Lordes Supper 60. 61. also, that we giue no offence to any man: that we followe not the concupiscence of the fleshe: against slouthfulnes in well doing: against the desire of vayne glory: aginst leachery and other pleasures, &c.
Moreouer it is be noted that vnto these two kindes of Sermons, the Instructiue, I meane, & Correctiue, may [Page]iustl, be added those thinges which the Rethoritians in the kinde iudiciall doe affirme to make statum qualitatis seu iuridicialem, the state of the qualitye or the state iuridiciall. For when entreatye is made of déedes, and it is called into question, whither a thing be done lawfully or iniuriously, or whether a déede be iust, or vniust: to the doing truely of those thinges that be iust, men are admonished and prouoked, or if they be don already, praised and commended: but the thinges that be vniust, men are deterred and diswaded from, or it they be already committed, blamed and cōdempned, and ye verily by the groundes and reasons taken out of those very places, which to these two kindes instructiue and correctiue we haue sayde to be accommodate.
Of the kinde Consolatory; or Comfortatiue. Cap. XIIII.
THat all mortall affayres are tossed and turmoyled euermore with the tempestuous waues of innumerable daungers, and that we bee all the sort of vs borne in that state and condition, that as well through the offence of our first parentes Adam & Eue, as also through our owne corrupt nature we are continually oppressed with sondry aduersities and calamities, it is not néedfull to be declared in wordes, séeing the dayly euents ye happen doe much more euidently then were to be wished, verify and demonstrate the same.
For truely we sée by experience that the greatest number of men is miserably vexed and distressed one while with warre, or besiegement or sedition, an other while with dearth and scarcitye of victuals, as hauinge thei corne fildes destroyed through vnseasonable weather, somtimes wi [...]th [...]stilence, and other contagious disseases, sometime with ouerflowinge of waters, somtime with the rage of fire, and burning of villages or some part of the citye, [Page 171]sometime with eruell persecution for the confession of faith.
He therfore that in these publike calamities can lift vp those that be downe, comfort the sorowfull, confirme tho weake and wauering, shall be thought verily to deserue well of all men, and to haue fulfilled the dutye both of a good pastor, and also of an expert phisition, But as touching ye Rhetoritians, they haue vtterly cast from thē this part, leauinge it to the Philosophers the masters of lyfe and maners.
Howbeit none in very déede can handle & adorne it more excellently then Diuines, as the profession of whom, like as it doth far awaye surmount & excell all others: so is it peculiarly ordeyned to the easing and asswaging of soro we and griefs. Wherfore whosoeuer is destrous to comfort ye afflicted must first of all borrow certaine rules or proofes out of the places of the kinde instructiue, Proofes. with which we vse either to perswade or disswade.
For what is it els to comfort, but to disswade frō griefe?
Then shall he procéede to places of Diuinitie.
Of the first sort therfore 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 inuincible courage to stand stedfast in euery daunger.
It becommeth men chiefely to imbrace all manhood and prowesse, but especially constancye.
II. Of the iustice and equitye of the cause.
It is méete and conuenient to lay a side mourning, especially séeing we are more fauourably dealt withall then our desertes doe require.
III. Of the profit or disprofit.
What profiteth it thée to lye tumbling in deformitye, to wast and consume thy selfe with sorrowe? Thou art grieuous both to thée and thine, thou disquietest both thy body and minde in vaine.
IIII. Of the comelines and commendation.
All ye be of a sound iudgement, doe thincke it very vncomly [Page]and womannishe to lament without measure, & to take so impaciently the chaunce that happeneth. All thinges doe inuite thée to pacience.
V. Of the easines. Thou so oft procurest to thy selfe a freshe newe heauines, as oft as thou procéedest to bewayle thy case.
VI. Of the necessitie. What meanest thou? Thou must bears and not blame that which cannot be remedied. These rules also bée taken out of the frontiers the Philosophers.
VII. Of the kinde of euills which wée suffer, to witte that they are not so gréeuous as they be commonly taken, yea that they bée rather benefites then euiles, as being certaine prouokementes vnto vertue. Againe that they bée not, neither can bée continuall: that they molest the body onely, and not the minde, which is frée from all dammage and detriment: that they bée common to vs with many: that they are recompensed with other commodities: that in respect of many other inconueniences they are very small: that wée haue before valiantly susteined the like, and also greeuouser thinges.
Nowe to the places of the other sort.Pleaces of the II. sort or order.
Truely there bée conueighed alongest the féeldes of Diuinitie, very pleasaunt and delectable riuers of Consolations, when as it appéereth to bée giuen of GOD vnto mankinde especially to this ende, (I meane to comfort with all) as the Apostle witnesseth to the Romains. 15. Such places therefore wée haue héere.Diuine places.
I. Of the prouidence of GOD. No man knoweth better then God himselfe what thinges wée haue néede off. Hée doth nothinge without speciall consideration.
Not so much as a haire of the beléeuers perysheth without his will.
II. Of the ayde and succour of the holy angels, vnto wh [...]m is committed the Charge of vs, God so commaunding [Page 172]it. Psal. 91. He hath giuen his angles charge. &c.
III. Of the iustnes of the thing. God being displeased with our sinnes, iustly laieth vppon vs present afflictions. Where if he would call our dooinges to a straight accompt, we should be found to haue deserued far greater plagues.
IIII. Of that, that all thinges worke for the best to the faithfull.Rom. 8
God when he sendeth aduersitie, exerciseth his children, prooueth them, and finally crowneth them.Rom. 5. And Affliction ingendreth pacience, pacience proofe, proofe hope, hope maketh not ashamed.
V. Of the vprightnes of the conscience.1. Pet. 3 [...] An vpright conscience is a most ample comfort in aduersitie.
VI. Of that, that afflictions doe minister cause vnto vs of humbling our selues, of calling vppō god, of exercising the duties of loue towardes our neighboure, of contemning earthly thinges, &c.
VII. Of that, that God dayly recompenseth the euiles which we suffer, with newe benefites doublefold. He inflicteth aduerstities beneath our deseit, but he giueth vs benefites far aboue [...]u [...] deseruing.Psal. 8. The mercy of God surmounteth his iudgement.
VIII. Of that, that affliction is an euident token of the fatherly loue, where with God imbraceth vs, and that we are the lawefull sonnes of God and no bastardes.Heb. 12.
IX. Of the promises of God, touching the deliueraunce out of vaungels in this life.1, Cor. 10. God neuer forsaketh those that be his, neither suffereth them to be tempted aboue their strength. The Prophets doe in their consolations enterlace promises of diuers thinges to come, of the comming of Christ, of deliueraunce by the same from spirituall tiranny and th [...]aldome, now and their of restoring the common wealth of the Iewes, &c.
It is a wise mannes parte diligently to enquire howe the same places may bee applied to our matters.
That shall most conueniently bée done, by comparinge the thinges that haue happened vnto vs, with those that in times past befell vnto the Iewes.
X. Of the necessary effecte of gods election.Rom. 8. Whom God hath chosen, them also hee hath glorified. If God be on our side, who can bee against vs.
XI. Of the example of Christ, which is set foorth vnto vs as a Captaine to be followed in humblenes, mortification, &c.
XII. Of the examples of holy men, whose wonderfull pacience hath appéered, but yet more maruaylous séemed their deliuerance accomplished by the power and goodnes of God.
XIII. Of the certainty of rewardes after this lyfe. Through afflictions is opened a way vnto glory and to the kingdome of heauen. Act. 14.
XIIII. Of the excellency of the rewardes that doe remain for vs 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 momētany, but the glory is euerlasting. 2. Corinth.
XV. Of the gloryfication of God. God is glorified by the fortitude and constancy of the godly.
XVI. Of the edifyinge of other brethen. The rest of the godly are confirmed by our example.
XVII. Of the present ayde of the holy Ghost in helpinge our infirmitie.Rom. [...].
XVIII. Of the nature of hope and pacience. By hope wee are saued. Rom. [...].
XIX. Of the effecte of Christes merites. For the fruites thereof are applyed at all times to the Faithfull.Ibidem.
XX. Moreouer of the very kinde of daunger against which consolation is required, diuers and sondry proofes may be gathered, if the causes and circumstances be wisely serched and considered.
If the pestilence or sicknesses which the Phistitions [Page 173]call Epidemiales doe rage and ware rife, this is no small comfort that these sicknesses spare none, neither ritche, nor poore: that the life passed in riot and excesse hath iustly caused them: that Dauid, when God pronounced his grieuous iudgment against him, chose rather to be striken with this rod, then with warre or hunger.
If men suffer for the confession of the truth, that also must we construe in good part according to ye saying of Peter, and interpret it to be a glorious thing, in these daies especially wherein the trueth of the Gospell is efts [...]nes most plentifully reuealed to the whole worlde.
Iudging our selues happye and reioysinge, Act. [...]. wee ought to giue thanks vnto God, which are counted worthy to suffer rebuke for his names sake.
If honger destroyeth our Countrey: yet that succour is to be hoped for of our neighbours the people next adioyninge vnto vs: that there is some where vndoubtedly a Iosephe remayninge which hath garners and Barnes full of corne and graine for many yeares: that the LORDE which feedeth Rauens, which nourished innumerable people in the wildernes, which by his angells caused meate and drincke to be ministered to the wanderinge Elias, and likewise to Agar, may also be intreated, to minister thinges necessary for our liuing: that he is able to bringe to passe that a litell meale (if any be left) as we knowe it came to passe to the widowe of Sarepta, shall neuer faile or be wantinge.
Some of these reasons are deriued of the power and goodnes of GOD, some of notable examples, and other some of other places.
And that I may briefely knit vp the matter, the holy Scripture is like vnto a large and mighty sea, whereout in maner of waues one wallowinge after an other by course, doe steame vp and flowe ouer wonderfull Consolations profitable for all purposes, which the Preacher digestinge into certaine places, shall alwayes haue in a [Page]redines, to the intent that as oft as any temptations shal assayle and inuade wretched men, he may as well publicklye as pryuatelye deale and distribute the same.
To note onely a fewe cautions in this kinde shall be sufficient.
For consolation is not (lyke to correction) subiect to the hatreds and abtrectations of men.
I. Hée that is determined to comfort others, must of necessitie so frame himselfe in all thinges, that he make them beléeue that he is earnestly touched with the griefe of the common calamitie, & that he is in the meane time ready bent to confirme and establish the mindes of other. I know not how it commeth to passe, he talketh a great deale better to our contentation, whom we perceyue to bee endued with the lyke affection, that wee are endued withall.
II It shall be alwayes better and more conuenient to collect many reasons taken out of spyrytuall and eternall thinges, then out of carnall and momentanye: like as it is méete and requisite that those thinges which doe issue out of the liuely fountaine of the sacred Scriptures, shoulde be preferred before those that are dreyned out of the standing lakes of Philosophy.
For after that sorte we may sée the Prophetes oft times to digest in order a number of consolations, as touchinge the time of publishinge the Gospell, and the spirituall kingdome of Christ.
III If we take vpon vs at any time to render and declare, any causes, procéeding eyther of the prouidence, or of the iustice of GOD or of any other occasion, for the which God scourgeth and punisheth vs, we must not be euer bolde in iudgeing and determining of them, neither must we alledge any, except such as the holy Scripture without any ambiguitie hath set foorth, as generall and correspondent to the state of our times.
IIII In lyke maner, when we promise that certayne [Page 174]and assured remedy or deliueraunce wil follow, we must neuer prescribe any one singular meane, whereby the same may be accomplished.
And that truely for this cause, least if it falleth out otherwise, then we saye, we become laughing stockes: as wee know some, which couetinge to be taken for Prophetes and Soothsayers, when they promised all thinges prosperous, and all thinges happened cleane contrary, were openly laughed to scorne for their labours, and truely in my iudgement not vnworthyly.
V It is lawful somtimes to acknowledge the sorrow or griefe to be instlye inflicted, yet must wee in any wise take héede, least in acknowledginge it occasion bee giuen, that it take increasement, and become vnmeasurable.
In comfortinge, eyther so to increase sorrowe, as that a womannish kinde of wayling and shricking should follow, or so to induce gladnesse that a childishe reioycement and exultation shoulde therevppon ensue, both these poyntes doe indifferently incurre reprehension.
VI As well those that teache as those that learne or heare, shall regarde more the internall consolation and quiet, which is setled in the minde and conscience, then the externall and that which consisteth in corporal and earthly thinges.
Truely eyther of them (if so be it may be obtayned without the losse of the health of minde) is verye profitable and worthily to be desyred: but if there bée no remedye but the one must be wanting, then may a man most safely content himselfe with the former.
They doe easely contemne all the bitter misfortunes of this life, vnto whom is giuen the fruition of quiet conscience.
Wherfore Augustin his Sermō or treatise [...]4. vpon Iohn truly & playnly teacheth, that the externall cōfort ought [Page]alwaies to bee measured by the internall consolation.
Albeit the same thing may out of the prophets more perspicuously be perceiued, which if at any time they enterlace (by way of comforting) promises touchinge corporall benefits, especially in the kingdome of the true Messias our sauiour Christ to be receiued, yet neuerthelesse will haue the selfe same to be vnderstood onely of things spyrytuall and internall.
For certes it is a familyar and as ye would saye a peculiar matter with them, to bring in and florishe ouer spirytuall thinges, vnder a certayne coollour or shadowe of thinges corporall, & that verily to the intent they might euen by this meanes the more easely lifte vp the rude mindes of men from grose and earthly commodyties, to the contemplation of heauenly and celestiall graces.
VII Last of al ye Preacher shal exhort al his hearers in general, to pray with their whole hart vnto God their heauenly father, that he woulde vouchsafe to send downe into their hartes the holy ghost the comforter, by whom truely alone may all heauinesse be expelled, sorrow mitigated, true fortitude encreased, and steadfast hope erected in the mindes of wretched men.
For it is, as it were, the proper office of the holy ghoste, to comfort and confirme those that be afflicted. In consideration whereof hee is of Christe Iohn. 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 chéere, for all thinges wyll fall out to their comfort.
Cap. 40 & in the eight following he comforteth the people in the captiuitie of Babilon.
Where albeit he hath many reasons taken of the promises touching the comming of Christ and the time of publishinge the gospell, yet there are sparsed other also, which may serue oft times to speciall vse in diuers and sundrye matters [...] For this Prophete aboundeth aboue the rest in places consolatorye. Ieremy sent [Page 175]a notable consolation writen to the captiues in Babilon 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 againste the persecutions that were to come.
Likewise he comforteth them being heauy by reason of his death néere at hand.Iohn. 15 Iohn. 14
Againe Luk. 21 there is a Sermon, touching the thinges that shal happen before the comming of the sonne of man, framed to the consolation of the godly, namely that they may know ye time of their redemptiō to be then at hand. After many other consolatory Sermons of Christe, the two Epistles to the Thessalonians are writen in this kinde.
The last part also of the eight Chapter to ye Romains tendeth to this ende. In like maner to the Hebrues, the later parte of the tenth chapter, with the first part of the xii. cap. In Cyprian is read a Sermon touchinge mortalytie or pestilence.
In Nazianzenus touching a straunge kinde of hayle and the calamitie that it caused. In Basill of honger and drouth.
Chrisostom in his fift tome, homily. 4.5.6.7. againe homily 13.14.15.16. With great diligence comforteth the people standing in daunger, by reason of the sedition stirred at Antioche. In many other of his homilies he handeleth héere and there diuers and sundrye consolatory places.
Homily. 62. hée teacheth moderate temptations to be profitable. Lxiii. that all thinges are to be endured for Christes sake, and that the alterations of thinges are not to be feared.
Lxiiii. and Lxv. that God is to be thanked euen in temptations and conflicts. Lxvi. that no man may come to the kingedome of heauen without afflictions.
Lxvii. that God recompenseth ye troubles which we suffer in this lyfe, with large and most ample benefits.
Lxviii. That to suffer iniuries with a valiaunt courage for Gods cause, is a most noble vertue. There is also a declamation of his wherein he teacheth, that no man is hurt but of himselfe.Funerall Orations.
To these may be added Funerall Orations, which he ordeyned to the comfort of them that be a liue.
Moreouer some thinges which the auncient writers haue published touching the pacient suffering of martirdome, are put foorth, partely to the consolation, partely to the confirmation of the faithfull, which in those dayes were by raging and frantick tyrauntes cruelly persecuted and tormented.
Of the mixt kinde of Sermons. Cap. XV.
THat in one and the selfe same Sermon (whether some entier booke, or parcell of a booke, or some matter incident by occasion of time be discoursed and declared) many and sundry places may now & then amonge be admitted to be entreated off, we haue before in the first booke admonished, alleadging also certaine examples out of ye holy fathers to the same effect. Wherefore with very good right there is appoynted a certaine mixt kinde of Sermons, framed and compacted indifferently out of diuers kinds by partes. Further it is no harde matter in the first entrye, and euen in the premeditation of the sermon ensuing to discerne, vnto what kinde euery place, or euery part doth belong: that is to say, whether it be of the kinde Didascalick, or of the kinde Reprehensiue or Redargutiue, or of the kinde Instructiue, or of the kinde Correctiue, or lastly of the kynde Consolatory.
And when the very kinde of the sermon is once known, it will be an easy thinge to collect a certaine order of expoundinge, out of those thinges which in the Chapters [Page 176]afore going, are seuerally declared touching euery kinde.
As for examples of mixt or meint Sermons, there be extant not a few in the Euangelistes.
For Christe doth ofte times in one continuall Oration discusse diuers and sundry places, and therof truely some pertayninge to the doctrine of faith, othersome to the information of life, or consolation.
It is no hard case to deuide the parts and to distinguishe one from an other.
The first Epistle to the Corinthes how plentifull is it in this behalfe? how diuer matters doth it contayne? yea thou shalt finde almost neuer an Epistle put foorth by the Apostles, which is not distributed into diuers places. Chrisostome as well other where, as also inespecialye where he popularly interpreteth the bookes of holy Scripture, as Genesis, the Gospell of Mathew, Iohn, &c. Lykewise Origen that longe before him laboured in the lyke calling, doe exhibit infinit examples of this matter, and the same also very fitte and conuenient.
But these thinges touchinge the mixt kinde thus compendiously to haue admonished, shall suffice.
¶ That three thinges, are alwaies to be regarded of the Preacher: the profit of the hearers, comelynes in gesture and pronounciation, and the studye of concord. Cap. XVI.
VErily I suppose we haue sufficiently expressed all thinges, which are requisite to be knowne to the framing of all kynde of sermons: wherfore it is méete now that our discourse draw to an ende. Onely I entend héere in this place friendly to admonish euery Preacher, yt he would inespecially remēber, [Page]thrée thinges, and (so long as hee shall sustayne the excellent function of teaching the people) endeuour with al diligence and enforcement to practise and obserue them.
The first is, that hée continually set before his eyes the profit and vtilitie of his hearers.
The seconde, that he be a very careful and diligent obseruer of decorum in the vniuersall 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 saye, neyther vary from his fellow labourers in doctrine, or opinions, nor minister any matter to the ignoraunt people of brawlings or contentions.
Touching these three poyntes truely he shall at all times be very solitious, yea and bende héere vnto all his whole care and cogitation, whosoeuer to the aduauncement of Gods glory vppon earth is desyrous in the Church faithfully to deliuer to the flock committed to his charge ye doctrine of sincere religion.
I But he declareth himselfe ernestly to seeke ye profit of his auditors, which as well sheweth aparaunt signification of some notable good wyl towards them, as also choseth such matters to entreate off, as out of which he trusteth most fruite and commodytye wyll redounde to his hearers.
Certes how desyrously, and with what [...]urninge affection Christ coueted the profit and vtilytie of his owne nation, he hymselfe expressed, where he sayth:Math. 23. that he would often times haue gathered together the inhabitauntes of Hierusalem euen as a Henne gathereth hir chickhens vnder hir winges.
Where I pray you is any creature to be founde that so muche tendereth the safety of hir younge ones as the Henne.
Againe Paule the apostle, how euidentlye, with what exquisyte woordes, and how often doeth hee declare, the [Page 177]incredible loue, wherewith hée imbraced those most tenderly from time to time, which hée had once instructed in the principles of religion? There bee innumerable places in his Epistles, demonstratinge the same.
But as touchinge the iudgement and dexteritie requisite in choosinge of fit and conuenient matters, forsomuch as wée haue already spoken in the first booke, wée will not héere make any newe repetition.
II. Howbeit as concerninge comlines in gesture and pronunciation, briefely and truly to speake what I thinke, looke how great care is to bée imployed in orderinge of the life, and dayly conuersation, euen so great also ought worthily to bée taken to the due gouernment and moderation of the speach.
For doubtlesse the spéech is a certaine portion of the life, and that truely not the least.
And ofte times by the spéech, is a great ghesse and iudgement giuen touchinge the whole inclynation and disposition of a man.
For it is playne and euident that puritie and simplicitie ioyned with prudence and discretion, like as in life, so also in spéech or communication is commended of all men.
Wherefore the Preacher must at all times, but then chiefely when hee beginneth first to exercise himselfe in Teachinge the multitude, take diligent héede, least hée vsurpe any thinge in wordes, in pronunciation, or also in gesture, which may bréede and ingender contempt of his person with the people.
Wee haue séene them sometimes that haue so to often and in euery Sermon repeated some one worde or sentence, wee haue seene them that haue mingeled (euen to the lothsomnes of the hearers) tropes or figures, nothing fitte and correspondent to the diuine matters which they had in hande, agayne wee haue seene them that [Page]in the hart of their matter haue vttered diuers times scarce honest and comely motions.
And these thinges ministered occasion to curious carpers and controllers of other mens doinges, to scoffers and iesters amonge the rude sorte, that when they were disposed to procure sport and laughter in their iunkettinges and tipling feastes, they thought there could be no utter thing for theyr turne, then cunningly and pleasauntly to represent the wordes, the voyce, the gesture of the Preacher.
Yea and moreouer they accustomed through the sames occasions, to miscall the Preacher himselfe by some ridiculous name, as oft as in their talke they made any mention of him. What should I say more.
By reason of their vndisereete and vnseemely gesture, some are made the common talking stocke and publicke pastime of the people.
But to ye anoyding of these inconueniēces which through vnskilfull dealing in wordes and behauiour be incurred and falne into, two remedies séeme good vnto me for this present time to be considered.
The one is, that whosoeuer taketh in hand the function of preachinge doe foorthwith set before him some one excellent Ecclesiasticall Teacher, whose name is famous and renowmed, and who with singuler grace and dexteritye expoundeth the sacred Scriptures, in all respectes so far as may bée, to be imitated and folowed.
For most commonly it commeth so to passe, that what all men doe iudge worthy of commendation in an other that also thou mayelt allure thy selfe (if at least thou feately and cunningly resemblest him in that point) will be well liked and well thought off in thée.
Hee that applyeth diligence to the imitation and emulation of an other man, it can not be chosen, but ye he shall at [Page 877]length obteyne some of hys vertues, whom hée coueteth to bee like.
And hée may alwayes finde some one, or more, (yea euen néere at hande also) right worthy to bée folowed & imitated, which shall not bée an arrogant and partiall esteemer of an other mans workemanshippe.
The other is, that the Preacher doe request some good man beinge of a sound and vncorrupt iudgement, that he would vouchsafe sometime to admonishe him priuately, when he perceiueth any thinge in the speaker, that offendeth either the eares or eyes of the hearers, and that in his iudgemente wolde bée amended.
Wee our selues doubtlesse are more blinde then Béetles in notinge of our owne proper faultes, to omitte (in the meane time) that a number also doe euen when they commit offence, folishely fawne and flatter themselues: but some other truely doe espye many thinges, which escape vs, and can wisely discerne what pointes are worthy of reprehension in vs.
Certes many a one there bée that would in time reforme their owne faltes, if so bee they might haue such a Monitor as were voyde of all guyle and dissimulation.
Which thinge séeinge it is so, so far is it off, that the Preacher (if he bee a wise man) should take the matter grieuously to be after a friendly and ciuill sort comptrolled of any man, that hée ought also to giue harty thankes to the comptroller, as vnto one (amonge sewe) that beareth him especiall good will and friendshippe, couetinge by that meanes to prouide very commodiously for his estimation and dignitie.
That great Prophet Moyses the loadstarre and chieftain of all gouernours of the Church, sufferd himselfe paciently to bée admonished of most weightie affaires by his father in lawe Hiethro, & willingly imbraced & accōplished his wholsom coūsayle & aduice: why should not therfore ye [Page]priuate reprehensiō of some honest and sober man louing thée from his hart, be as grateful and acceptable vnto thée also?
The foole despiseth the chastisemēt of his father, sayth the wise Salomon: but he that endureth correction, shall become wise. Againe, he that hateth correction, shall dye. Prouerbe. 15. But he that longeth to know more touching this whole busines of priuate admonitions, let him reade attentiuely the learned Homilie of Chrisostom, deferendis reprehensionibus, & de conuersione diui Pauli Apostli, concerning the taking in good part of reprehensions, and the conuersion of Saint Paule the Apostle in the first part whereof he yéeldeth entire thankes to certaine which had signified vnto him, that the prolixitie of the Exordiums which he very much vsed, greatly displeased and misliked his hearers.
III. Nowe it is requisit that we speake somwhat as touching the last point, that is to say, the study of norishing and establishing concord.
Surely the concord and tranquilitie of Churches is many waies interrupted and broken in sonder by the preachers themselues: of which seeing it would be ouer long and troublesom to recken vp all, we will onely at this present (forsomuch as the matter so requireth) rehearce some, omitting the rest.
We sée therefore oft times certayne Preachers, especially young men, or (as the Apostle termeth them) young Scollers, and the same puffed vp with a false opinion of their notable learning and integritye, both to saye and doe all that euer they can possible, to corrye fauour with the multitude, to hunt after vayne glory, and to bringe theyr fellow ministers into hatred and contempt.
Which when their Collages once vnderstande, they by & by are as busy for their partes, they béestirre them not a litell to bringe to passe, that they maye be counted as [Page 179]good men of their handes as they or better, yea and they seeme to be at a full point rather to trye and hazard any masl [...]ins, then they will suffer their glorye late gotten by their manhood and chivalrye to be obscured and defaced [...] the victory by any meanes to be taken from them in the battayle.
Sée then how immediately and euen at the first dash the vnlucky séedes of discord and dissention are sowen.
Some there bée that bring into the Chruches straunge and vnaccustomed phrases or formes of speach, and that to this ende that the ignoraunt and vnlerned might hée made to beleeue that they teach and set foorth maruelous and profound misteries, which other men neuer learned or hard of before: when as notwithstanding they vtter nothing worthy either of knowledge or admiration.
Wherefore euen here againe, as well theyr colleagues as the people, beginne to whisper and stomake somwhat against them.
Now and then thou mayst finde such as not onely in wordes, but also in the thinge it selfe, doe vehemently differ and dissagree from their fellowe brethren, whiles namely they goe about to graffe into the mindes of their hearers newe and straunge opinions touching the principles of religion, or at least imagine some other thinges as hurtfull and noysome: of which sorte is this, when they take vppon them without cause why to innocate certaine thinges in the Rites and Seremonies of the Church, when they pretend I knowe not what visions and reuealations, when they promise to prophesy and foretell of thinges to come, and such like.
For by these sleightes & wiles as it were with charmes and inchaun [...]mēts, they inueagle the simple sorte to wonder at theyr doinges and to haue them in admiration.
And there can be nothinge so absurde and inconuenient at any time abtruded but that it will of some bée [Page]friendly and plausibly receiued.
Againe the vnconstant people through hearing of strange deuises, are euen with the turninge of a hande deuided into contrary factions.
Certaine Preachers there are which doe set wide open their eares (such is their folly) to fonde detractors and backbiters, which delite to bringe tidinges, what this or that body hath at any time reported of them and their Sermons, or of their maners and conditions, and in the meane while they themselues feigne and imagine many thinges that no man euer thought off or speake off, yea & no small number of thinges well and friendly ment they wrest and wringe to the worst part.
Here vpon therefore & by this oceasion are againe harde from ye Pulpet many things vttered with great despight, angry and disdaynfull inuectiues, and if ther be any other thinges more bitter then these.
Wée haue harde of some that haue fallen to such outragious folly, that they would take aduice of most vile persons, and busy tatlinge Gossups, and would suffer themselues to bée stinted and limited by them of what matters they should intreate, and howe and after what sort they should frame their Sermons in the Church.
Wherefore héere againe is ministred manifolde matter of errors, and therefore also of contentions.
To bée short, by these and such like meanes (for I entende not to touch any more) it is brought to passe, that if there bee many ministers of Churches in one Citie, they heinously vary and contend one with an other, to ye great offēce doubtlesse not onely of their next neighbours, but euen of straungers also and such as dwel a great way off from them: but if there bée not many ministers of Churches together in one place, yet doe the rest of the states of the common weale and the whole people exercise most bitter iarres and priuy hatreds amonge themselues.
Thus the small foundations of discord and dissension being once layed, no man can lightlye expresse in wordes, how greatly the mischiefe groweth, and how far in short space it spreadeth abrode.
For sodenly from one place or other do breake foorth new deuisors of peritous treacheries, with whom it is but a sport or pastime to set simple and plaine dealinge men together by the eares, to minister féedinge to the flames of discorde, and (as it is saide in the prouerbe (to put fire to the match, or oyle in the furnace.
But by litle and litle the mischiefe créepeth further, and first goe to hauocke those thinges that are placed in the Church for good orders sake, then next is troden vnder foote the doctrine of religion, and (except politike prouision bée had in time) the whole Church is at length vtterly subuerted and ouerthrowen.
Seeing then so many and great inconueniences do budde foorth out of very smal beginninges of dissensions, and all truely bée ascribed to some one rashe and temerarious Preacher: Yée perceiue I doubte not (my déere brethren as many as are aduaunced to the excellent founction of Teaching the people) that yée haue with all your possible power and enforcement to labour and endeuour your selues studiously to imbrace & nourish peace and concord. It behooueth you ofte times to consider and to imprint déepely in your mindes, that in case ye shall doe otherwise, all men will foorth with crye out euery where with seditious voyces: that you are the great disturbers and hinderers of humaine societie, that you are the common distroyers and murtherers of men, that from and through you (whose duty it was chifely to prouide salue for euery fore) infinit euils and mischiefes do redounde to the perill and decay of wretched Citizens.
It shall be requisite therefore for euery Preacher to bee very carefull and pro [...]i [...]elite, least that being surprised with his owne inordinate loue, he so blinde and deceiue himselfe.
What doth not selfe loue and the ambitions desyre of [...] [...]usorce [...] or tall to doe? 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 worlde can not be the seruaunts of Christ.
It is one thing for a man to sake the glory of Christe, an [...] thing to [...] after his owne glory.
Further, [...] that is to say, Striuings about words vaine speaches, and new found phrases, they that teach the people shall auoyde and detest worse then a dogge, or Snake, remembringe that they haue longe beefore beene admonished of this thinge.
Againe, how greatly not onely ecclesiasticall Teachers, but also euen as many as are entred in the sacred rules of our religion, ought to abhorre frō the assertion of false and erronius doctrine, the authors of holy books do euery where inculkate and declare.
Moreouer that he is farre from a wise man which is as her hastye of credit, and will beleoue euery prater and backbiter, besides, that there rise innumerable inconueniences of detraction, although the wise Salomon had helde his peace, and the Prophetes and Apostles sayde nothinge at all, yet might it very well bee knowen and perceyued euen out of the Ethnicke writers which haue published many learned sentences touchinge the same thing.
Futhermore, 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 harkened vnto, euery man (I suppose) is perswaded sufficiently in his owne minde or conscience, albeit truely we are by many proofes and experiments taught in these daies, how meete and conuenient it is. What shall we further saye?
All good men ought assuredly to be perswaded of this, that hée which causeth trouble and perturbation in the Church, but chiefely he that is the first breaker of peace & beginner of discorde, doth more grieuously offend, & shal more sharpely be punished at Gods hande, then be that hath committed those heynous crimes so commonly detested, I meane, murder, theft, adultrye, felonye, or such lyke.
Whosoeuer shall once giue occasion of schisme and dissention in the Chruche, may thinke continually that all those thinges are spoken of and against him, which are mentioned of the holy Prophetes and Apostles against false teachers and fantasticall authors of sectes.
He néede not hope to aspire to the heauenly Hierusalem, wherein alone is the eternall fruition of eternall peace to be bad, which will not learne how happye and ioyfull a thing it is for brethren of this earthly Hierusalem, Psal. 133. in the Lordes house to dwell together in vnitie. But an end I must make there is no remedy.
To the suppressing therfore of al these perils & inconueniences, the most spéedy and effectuall remedy and moste soueraigne preseruatiue is, if all as well the Preachers as the people, doe before euery sermon, with as great deuotion as they can, humbly call vpon God their heauenly father, and require these thrée thinges to be giuen vnto them:
Fyrst, that he woulde vouchsafe to puryfye and illustrate with his holy Spirite all theyr hartes in generall.
Seconde, that he woulde giue vnto the Preachers themselues both the will and power fréely to set foorth all thinges profytable and wholesome: and also that hee woulde guide and gouerne their lippes, tongue, members, and all their whole action, least they vtter any thing which is vnséemely and vncomely.
Thirdly, that he woulde againe vouchsafe to furnish and enstruct all their harts and mindes together as wel with desyre of procuring and preseruing of peace, as also with an ernest indeuour of profyting in true godlynes, and (fynally) that he would make them all stedfast and constant in their holy and godly purpose. Wherfore that Preacher may trust assuredly to haue good and fortunate successe in Teachinge, which will duly consyder and remember those thinges, that haue now of vs beene sayde.
Soli Deo honor et gloriae.
¶ Imprinted at London by Thomas East, dwellinge betweene Poules Wharfe: & Baynardes Castle.