to the deuine nature alone as thoughe the humanity were of no force at all to the benefite of saluation Stancharus on the contrary syde because the worde of promise is of the seede of a woman and Paule calleth Iesus Christe beinge man a mediatour wyth draweth the benefite of redemption from the deuinitie and doth attribute the same to the onelye humanitye Here if there had beene the feare of our Lord and true humilitie and if the desire of contention and pride had beene absente they might easly haue iudged of these misteries by conference of the Scriptures Let the first care be to referre euery interpretation to the proportion of fayth from the which if the interpretation doe disagree it shal be accompted false But contrarywise if it do agree with it althoughe sometimes it erreth from the marke and minde of the aucthore yet oughte ye to knowe that this is done without the dauÌ„ger of saluation But what is it to call an interpretation to the proportion of fayth it is so to ordaine it that it maye be corespondente to the first principles of fayth and that it maye seeme to be as it were builded vppon them For those thinges are sayde to be done accordinge to the proportion which are made by comparison to another thinge or els when other thinges are framed by the comparison of others Wherevppon when Paule doth commaunde that Prophecye that is to say the interpretation of the Scriptures ought to be proportionable to fayth hee wylleth that the interpretour shoulde haue respecte to the firste principles of Religion which are plaine and manifest as conserninge the lawe and the promises of the Gospell with the which euery interpretation oughte to agree Wherefore the Papistes in the exposition of this saying If thou wilt enter into life keepe the commaundementes Do departe from the proportion of fayth when they do conclude of this sayinge That men may obtaine saluation by their owne proper workes for this interpretation doth striue with cleare and manifest principles As are these The seede of the woman shall breake the Serpentes heade also The Lambe of God that taketh awaye the sinnes of the worlde and againe If righteousnes be of the law Christe dyed in vaine And alwayes after this maner the mind of the interpretour ought to be bent to the firste principles of our Religion from the which hee shall not suffer hymselfe to be drawne awaye by any Sophisticall reason For hee that countemneth this proportion of Fayth commended of S. Paule to the interpretour and els where doth seeke an interpretation contrary to the rule of faith let him be assured that hee shal be plagued of god For like as in tymes paste vnder the olde Testamente fyer oughte alwayes to be taken from the fier of the Aulter wherewith their Sacrifice shoulde be burned so euery interpretation of the Scriptures should depend vppon the euerlasting word of god And euen as Nadab and Abihu for putting straunge fier in theyr Censors which they were commaunded to doe were punished of the Lorde so heretickes bringing in the deuision of reason and the deceites of Philosophie in steede of true religion are to be iudged worthye of punishmente And thus muche concerninge the helpes of an interpretour nowe will I declare that which in the second place was propounded ¶ The causes of interpretation IN the preface of Philip Melancthons places foure causes of interpretatioÌ„s are rehearsed whereof this is the first that the kind of speache may be vnderstode for hearers or readers do not in euery place vnderstand the phrases of a straunge tongue yea sometimes men of singuler learning take greate paines in this thinge for oftentimes it happeneth that a sentence being expouÌ„ded wâ—â—â— the word of a straung tongue which thoâ—ghe they aunswering truly in significatâ—â—â— yet notwithstandinge they keepe not 〈◊〉 same sence in both tongues and th◠〈◊〉 the difference of the phrase or manner of speache Therefore leaste here vnwares wee may be deceyued oftentimes a learned interpretour is needeful The second cause is the iudgement of the order of thinges For he that perceyueth not the maner of the handling shal certainly very ofteÌ„ times be deceiued as they are which recyte out of Paule this saying against the Iustification of faith Not the hearers of the Law but the doers shal be iustifyed Here if they had considered the maner of the handling they might haue seene Paule in that place not to haue preached of the iustification of works that is to say the men shoulde be couÌ„ted iustifyed throughe woorkes before God when as Paule there laboureth to confute this opinion against the doctrine of fayth Therefore an interpretour is needeful which may shew cunninglye an order and the partes thereof the profite of which thing is greater then that it caÌ„ be declared in few wordes The third cause ought to be the witnes of a true interpretation for when the hearers perceiue the interpretations to be brought froÌ„ the word of God do see the agreement of the word of God and of the pure Church with the interpretation they loue the doctrine more earnestly and do learne it more greedely The fourth cause is the confutation of false opinioÌ„s least learners should be infected with the poysons of heretickes These causes are sufficiently greate enough for that which God wyll haue the mynisterye of his woorde both in scholes and in Churches to be preserued ¶ The kinds of interpretinge ALthough by those things which I haue sayd alreadye concerning the causes of interpretations the kindes of interpreting may after a sorte be vnderstode yet because it is needeful to haue them seperated I wil intreate of them as plainly as I can accordinge as before I haue promised wherefore I haue noted foure kindes of expounding holy thinges in reading the commentaryes of diuers aucthours ¶ The Grammarian his kind of interpreting SOme nothinge carefull of the Methode of a treatise do onely expounde the wordes and the phrases after a familiar plaine manner which kinde of interpretation because it consisteth of a certaine exposition of Grammer it shal be called Grammaticall This kinde did Athanasius Theophilacte Ambrose and many others followe trulye this is prayse worthie that suche excellente men which were able both aboundantly eloquently to make long disputations and orations of euery matter that notwithstaÌ„ding hath submitted themselues to the GraÌ„mariaÌ„s For they knew wel that froÌ„ thence a true sentence shoulde be taken Furthermore this kinde of an interpretour oughte to be instructed with liberall learning For first he ought to haue the knowledge of that tongue which the authore of the wryting vseth vnlesse he desire to see rather wyth other mens eyes theÌ„ with his owne Althoughe a perfect knowledge is not here requyred yet there ought to be so much skill that hee be able to coÌ„ferre together these thre toÌ„gues the Hebrewe Greeke and Latin. For a deuine interpretour hath neede of these three tongues the conference whereof he that
of necessitye is ioyned with the former the comprobation for wee see both the Scriptures and the examples do ioyne these three together Dauid being fallen was sorye that he had sinned he fled by fayth to mercy and the rest of his life withall the endeuour hee might he kept innocente These members of partition if they be ioyned wyth definitions deuisions and their reasons a greate profitable and plentiful Oration wil ensue and arise thereof ¶ Of causes NOw we must ad the causes of a thing altogether after a naturall order must seclude or set a part those thīgs which seme to be the causes of a thinge and yet are not To euerye kinde of cause their reasons are to be added out of the word of the Lorde Compounded causes do runne together in their actions and doe stande with mutuall helpes and euerye one hath a certaine proprietye in actions Wherefore the orders of causes are diligentlye to bee considered least there shoulde be a confusion of causes from whence afterwardes great darcknes might aryse Furthermore this is also to be obserued when any thing is commaunded or forbidden al coordinate causes are commaunded and forbidden As whē the sanctification of the name of God is commaunded which cannot be withoute Fayth neyther without the knowledge of God which knowledge of God cannot be withoute the preachinge of the worde of god Therefore when wee are commaunded to praye for the sanctification of the name of God wee aske and praye for these thinges in order for the preaching of the word for the knowledge of God for Fayth and for the sanctification it selfe of the name of god Nowe I will brieflye shew an example hereof The causes of repentaunce are not the free will of man this is the seperation but firste the worde of God next the holy Ghost who inwardlye reproueth sinne stirreth vp a hatred of sinne in the harte of man and last of all a will not resistinge the deuine motion and the worde The endes are the glorye of God and the saluation of the penitente personne These are compounde causes and doe stande wyth mutuall helpes in theyr actions and it easelye appeareth that euerye of them hath a certaine propriety in theyr order to the effect Moreouer how these are to be declared by definitions and confirmed by testimonies maye by the former preceptes be vnderstanded ¶ Of the effect THe effects are to be expounded proued confirmed and gathered to gether and they which are attributed to a thing falsly are to be ouerthrowne by the Methode of confutation As if a man shoulde affirme the contrition deserueth remission of sinnes he is to be confuted after the same manner as before I haue declared ¶ Of the vse and abuse IF the thing haue bene abused first the abuse muste be confuted by the Methode of confutation Secondlye the true and righte vse muste be expounded proued and confirmed ¶ Of contarries COntraryes haue no certaine place neither in this Methode nor in others but are to be dispersed heare and there for illustration and amplifications sake For Rhetoritians do thincke that nothing maketh a thing so plaine and easye as the conferring of thinges which are contrary ¶ Of the simple kinde of teaching called Sintheticall THe Sintheticall exposition is when we begin with those thinges that go before the matter and by little and little by certaine steppes and degrees do put them together and lay them on a heape vntil al those thinges do seeme to be gathered which are sufficient to discusse the nature of the thing As if we should intreat of that peace which we haue in God by fayth these things may be expoūded by the figure called Synthesis that is to say composition First we must declare what the offence is Secondlye the partes of the offence Thirdly the mediatour Fourthlye the recompence and satisfaction of the iniurye and hurt Fiftly the reconsiliation Sixtlye the couenaunt of reconciliation Seuenthly the declaration or publishing of peace Eightly the fruites of peace If these were proued one after another cōfirmed and examplifyed by testimonyes and examples there would spring and arise a large and plentifull Oration On this wise Synthesis doth followe the order of nature and findeth out expoundeth proueth and confirmeth all those questions that naturally go before and doth by cōtraries examples similitudes and dissimilitudes examplifye them Furthermore this also is to be obserued that large and plentifull definitions by this Methode are made and framed as before ye may see in the definition of the Gospell ¶ Of the simple kinde of teaching called Analyticall THe Analyticall exposition is when wee begin from the whole or from the ende and afterwards finde out the partes those thinges which are required to the ende by an order cleane contrary to the former as if we shoulde intreate of prayer in this Methode wee must expounde what inuocation is for a definition contayneth the reason of the whole and what is the ende thereof After that we must number and coūt those thinges which appertaine to prayer as though they were necessary members therof as are the affections of the minde the causes wherefore wee praye who is to be prayed vnto by whom and what wee must praye for Which for memoryes sake I am wont to comprehende in this litle Verse Affectus causae quis per quem quidque petendum That is to saye In prayer these thinges are chiefely to be obserued Affections causes who by whom and what is to be asked Last of al indifferent circumstances may be added as the indifferent circumstaunces of prayer are place time and gesture If these trulye were proued and made manifeste by the Scriptures and by examples a greate and profitable copie of Oratiō would grow thereof Moreouer what so euer wee haue hyther to spoken of the simple treatise of thinges or places ought so to be vnderstāded that they ought al to be done according to the artificial maner of diuers Methodes of simple questions But because varietye delighteth them that are exercised some times learned Preachers do not follow the lawes of this Methode exactlye but do call the hearers as it were to counsell and to chuse those thinges of greate pleney which they thinke most profitable for to be known of the presente hearers And this reason of intreating of thinges some do call the Methode of Prudence which considereth the weight of thinges and the cyrcumstaunces of the present hearers As if a man woulde intreate of the Lawe of god Heare first he should behould the hearers and then consider the waighte of the thinges and then he should more easely reduce the treatise vnto a fewe Chapters easye to be vnderstoode borne awaye And firste perchaunce hee should expound what the Law is Secondlye whether any man may fulfil the Law of God Thirdly what is the vse thereof whē no man fulfilleth it Fourthly what maner of abrogation of the Lawe is to be vnderstanded The like maye bee done in other simple questions
worshipping of god Behold how many generall sentences this first and childishe rule doth minister vnto vs whereof the laste is most common and may be spread into many particuler arguments of the certainty wherof we must iudge oute of the rule followinge The example being confirmed in the subiect the thing is confirmed in the kinde Therefore when this facte is approued in Dauid the thing in the kinde ought not to be disalowed And on the contrarye syde the example in the subiect being reproued in matter is reproued in the kinde As for example Ozias the king of Iuda taking an other mās office vpon him displeased god Therfore kinges yea all men which meddle with other mens matters do displease God for it was the office of the priestes not of kinges to offer the insence of a sweete perfewme ¶ The second Rule IF in steede of the predicate superiours bee by degree and in order substituted as the next formes afterwards other other kindes a plētiful inuentiō or finding out of places will ensue thereof This rule certeinly most oftē is to be folowed in other thinges but alwayes in the Historyes of Christe As for example Christe healeth the Samaritan Leper calling vpon him Because this Samaritane is an Ethnicke and a man afflicted Gather thou from hence the Christe will helpe the afflicted Ethnickes and all men which cal vppon him And because out of the particuler actes of Christ his office generally is gathered it is lawful to frame a place after this maner That it is the office of Christ or of Messias to helpe the miserable and afflicted callinge vppon him ¶ The thirde Rule IF in steede of the subiecte and predicate thou substitute by order formes kinds plenty of common propositions will growe therof As for example Dauid committing adulterie was banished ought of his kingdome Therefore kinges greeuouslye offending and generally all men which liue wickedlye shall some times or other suffer due punishmente The filthines of wicked men was drowned in an vniuersall floud Therfore wicked men at one time or other shal be punished ¶ The fourth rule to make abstractes SOmetimes it is profitable oute of the cōcretes as the beleeuing woman of a Cananite Mat. 15. in her necessitye came to Christe called vppon him woulde suffer no repulse but was more earnest euen as also the ruler of the Synagoge who beleeuing did also conuert his whole family vnto the lord From hence gather thou the proprieties of Fayth that is to saye that fayth inforceth a mā in necessity to come to Christ to call vppon him for succour and maketh him earnest to th ende he maye obtaine it then he proueth the encrease and receyueth it and at length bringeth forth most acceptable fruictes vnto god This rule hath his force oute of that place which is called Comugata that is to say things ioyned together But because those things which I haue rehearsed concerninge Fayth are the principall partes of fayth I haue encluded them in two Verses after this maner Vera fides Christū petit rogat instat ab ipso Impetrat crescit fractificatque simul In Englishe thus True fayth doth seeke for Christ doth aske and maketh earnest sute Obtaynes of him and doth encrease and also bringes forth fruite An other example this is The man is blessed that feareth the Lorde The common place is True felicity cōsisteth in the feare of the Lord the vse of this rule is greate not onely in inuenting of places but also in defining of Concretes For as Aristotle Rodulphe do teache oute of the discription of Concretes the definitions of Abstracts are gathered As for example if thou wouldest define what godlines is take first the Concrete in a notable example As godly Abraham did feare the Lord and did worshippe him in true fayth and obedience Therefore godlines is the feare of the Lord fayth and obedience towardes him By this waye Aristotle founde out the differences of many vertues which they that are studeous in diuinitye shal easely perceyue not to be vnprofitable for them ¶ The fift Rule THose thinges are dilligently to be considered which goe before the matter propounded which are ioyned also with the same and which of necessitye do followe the same and are to be included into common places As Psal 2. Blessed are al they that put their trust in him First here it followeth oute of the antecedents that without Christ none are blessed For if they be then blessed whē they put theyr trust in Christ without this confidence al men are miserable This place also by a contrary sence is cōcluded after this maner all that put their confidence in Christ are blessed Therefore all that put not their confidēce in him are not blessed If they are not blessed certainly they are myserable Heare thou seest how this place doth mynister occasiō to reason of the wretchednes of mankind The second place is of things adioyning which is framed according to the .4 rule to wit the true felicity blessednes consisteth in the cōfidēce which we haue in Christ The third place that the benefite is vniuersal For a general proposition is not restrained to any nation or man but the benefit is offered vnto al which refuse not to put their trust in him The fourth place that fayth in Christ is a meane whereby men are made the partakers of the benefites of Christe The fift place of the diuinity of Christ doth follow out of this place For if fayth is only to be reposed in God bee is pronounced blessed that putteth his cōfidence in Christ it followeth of necessitye that Christe is true God. ¶ The sixt Rule THe necessary consequence of causes and of effectes is not to be neglected For if the cause be set downe the effecte is supposed to be concluded as in our Creede whē we acknowledge God to be omnipotent Faith from thence draweth forth a double effecte the one is that God doth bestowe his benefits vppon whom he wil the other that hee hath power to defend them whom he hath taken into his custodye But let vs adde a more famous exāple In the Lords Supper as oute of a consequence of causes effects particuler sentences are to be gathered oute of a true meditation of the Sacrament Therfore seing that the Lords Supper is a Sacramente of our redemption by the death of Christ First the celebration of the Supper both by little and little put into oure mindes the thoughte of sinne For the Lorde died for sinne Secondlye it admonished vs of the sacrifice accomplyshed for the redemption of mankynde from the lawe of sinne Thirdly the dignitie and excellencie of this sacrifice doth minister vnto godly myndes the thought not onely of the greatnes of the wrath of God in striking his sonne for our sinnes and of the vnspeakeable mercie of God receyuinge vs vnto his grace for the sacrifice of his sonne but also of the loue of his sonne making his
onelye serue the affections but also yf I may so tearme yt maketh the oration more sharpe and wyttye to the ende it may altogether pearce into the myndes of the hearers and so possesse the whole harte it selfe Hereunto interrogation subiection exclamation admiration dubitation hypotyposis dialogisme Aâ—topoâ—a and others of the like sorte whiche are named and expounded of Rhethoricians ought to be referred The conclusion which I haue made the fourth part of the treatise hath no neede of newe preceptes but is to be confirmed by the same meanes whiche is aboue declared notwithstanding to the ende that the vse of the preceptes may be seene I wil set down one example onely The example of the persuasible sermon THe occasion because I see many slacke slowe to heare the worde of God proposition I haue determined brieflye to stirre you vp to the loue of the heauenlye woorde whereby ye are compelled to the more dilligent hearinge and kepinge of the doctrine brought vnto vs from heauen the passion of the mynde although it is to be lamented that mortall men be so vnmindefull of their saluation that they haue nede of prickes to the ende they may make spede thether whether they ought to be caried with al violeÌ„ce The necessitie of the cause for therfore such a slothfull heauines is rooted in our mindes because we do not consider as wee ought to do what is the necessitie of the heauenlye worde can any man vnderstande the will of God without his worde verely if the wisdoÌ„ of the worlde as Paule truely affirmeth is but foolishnes before God it can not come to passe that wee should knowe the wylll of God vntil we haue vnderstoode the foolishnes of the fleashe The necessitie of the commaundement truely the commaundement of God the father doth seme to slippe out of our myndes whose wordes do sounde from heauen This is my welbeloued sonne heare him The sonne him selfe doth desire that his woorde may be heard of them that are his My sheepe here my voyce whereof it followeth that those whiche do contempne the voyce of Christe whiche he soundeth by his ministers are not his sheape The holy ghoste by the voyce of the Prophetes and of the Apostles dothe inuite and call vs to the lawe and the testimonie Therfore who arte thou whiche despisest the commaundement of the eternall father Who art thou that despisest the sonne whiche suffered for thee calling thee to the hearing of his word Who art thou that refusest the dominion rule of the holy ghost the necessitie of the vocation we are so forgetfull from whence and wherto we are called are we not by the worde brought out of the darkenes of Sathan into the marueylous light of God This worde hath called vs this worde hath made vs Christians but wee in the meane season being vnmindefull of so glorious a name haue contemned the misterie of saluation the profit but and if this royall and noble vocation moueth vs not truely the reason of our proper coÌ„moditie ought to moue vs where withall we perceiue that euen the very brute beastes are touched But who is able by any reason of man or of Aungels to recite at the least but certen porcions of this coÌ„moditie specially when Paule after Esaye sayth the eye of man hath not seene neither the eare hath hearde neyther hath it ascended into the harte of man what thynges God hath prepared for them whiche loue hym Neyther yet is there any cause why anye man shoulde dreame that hee loueth God whiche doth not heare his woorde nor meditate it neither compareth it together that the misserie which lieth hidde therein may by little and little be of him the better vnderstanded for Christe the euerlastinge worde of God sayth He that loueth me wil kepe my sayinges and my father will loue him To this loue of the father of the sonne there are annexed greater good thinges then whiche by mans capacitie maye bee perceiued Although Paule hath comprehended the summe of them in these wordes The Gospell is the power of God vnto saluation to all beleuers O foolishe man O stony harte that despyleth reiecteth and treadeth vnderfoote so great a saluation offered That wee may prouide for the belly What do we not do we not learne artes do wee not sayle vpon the Seas wee flye no froste wee refuse no heate we slomber at no tyme to the ende wee maye prouide for our miserable bellye When these thynges are readye to peryshe wee are moued and in the meane season wee leaue our saluation So great is our madnes so greate is our peruersnes wickednes we poore miserable wretches are so muche infected with the poyson of sathan that we would with more willing mindes dye in our wickednes then take holde of the stretched out arme of God and so to be saued But when wee haue nothing els to do then wee heare the worde of the Lorde and that with lesse reuerence truly theÌ„ those three halfpeny seruauÌ„tes which in times past did heare Esope reciting of his fables Would to God this our negligence were not an euident signe of the punishmeÌ„t of our ingratitude The dignitie of the persone of the thing who would haue thought at any time that men are so obliuious that they should be vnmindefull of their promise made in baptisme for there they are consecrated to the bodie of Christe and are made his members that they may be fellowe coÌ„paignions with him of heauenlye thinges neither can we by any other meanes abyde in the body of Christe then by faythe which commeth by hearing here not without a good cause a maÌ„ may doubte whether this may be ascribed to our madnes or dulnes that wee oftentymes moste vngratefullye do reiecte so greate a dignitie whiche wee haue in the body of Christe and so greate a treasure of heauenly goodes which we possesse by Christ examples It is maruell that we are not made more wary by other mennes harmes It is a wonderfull thinge that it sinketh not into our myndes howe all the worlde perished in the floode for the contempte of Godswoorde Wee are not moued by the examples of the holye patriarches Abell Seth Enoch Noe Abraham and of a greate sorte who nowe enioye the moste ioyfull presence of God in heauen I reioyce saythe Dauid when it is sayde to mee let vs goe into the house of the Lorde But we on the contrarie side reioyce wheÌ„ the worlde dothe inuite vs to pleasures wherewith not withstandyng wee are bayted tyll at the lengthe we hange snared and taken vppon the hooke Blessed is hee sayth the same Dauid whiche dothe meditate in the Lawe of God daye and nyghte But wee O griefe to tell do not otherwyse flye from the meditation of the heauenly worde then if all these thinges which are set before vs in the worde were but fearfull thynges to feare chyldren withall The Tomuri priestes of Dodonae neuer departed out of the temple whiche notwithstanding did embrace deuelishe
And althoughe these thinges he so yet shall the Methode of this art which I haue expoūded profite the new preachers which are not as yet practised that both to strengthen their memorie and also beinge longe time and muche practised therein that they may afterwards luckely folow both kindes Philip Melancthon of most holye memorye applyinge himselfe to the common capacitye of men in the explication of any simple matter iudgeth that these foure are to be propounded declared and amplifyed The definition of the thing the causes the partes and the duties The definition being drawne out of the cōference of manye sayinges and noble examples dothe gather the whole matter as it were in one bundle and propoūdeth briefly the summe of the matter the explication of causes doth fortifye the definitiō the rehersal of partes doth more distinctly set the nature of the thinge before our eyes In the worde offices the vse the effectes and the finall causes of the thinge are comprehended Moreouer this is also to be admonished that in handling of places whether they be simple or compounde if there be many places wee muste diligentlye take heede that that place which naturally goeth before do also go before in the treatise And if we should make an Oration of sinnne and grace first wee should speake of sinne before grace but if the places be vtterly seperated it skilleth not in what order thou do expounde them vnlesse perhappes in confirmation the one do mynister helpe to the other for then that is to be expounded in the first place which being done the other must be holpen ¶ Of the compound kinde of teachinge THe Sermon which cōsisteth of the compound kind of teaching or of compound places is when certaine compound places that is to say propositions and general and particuler sentences are handled which thing althoughe it be properly done by the Methode of confirmation and of confutation yet most commonly it chaunceth that a mixt Methode is added for if the partes of a proposition be obscure and darke resolution shall vnfoulde them and set downe the partes eche part by him selfe Deuision shal expound the partes set downe Compositiō afterwards shall compounde them and the Methode of confirmation confutatiō shal proue the compound and shall confute that which stryueth with it As if the first petitiō should be propounded to be intreated of halowed be thy name here of necessity first resolution must be added which might vnfould this simple propositiō into two parts into the name of God the word halowing Secōdly deuision would expresse both partes one after another with definitions deuisions Thirdly composition would compound the parts againe Now frō hence cōfirmation confutation mighte be added in their due time And this precept is alwayes to be folowed when the parts of a proposition haue neede of an explication otherwise not at al. Furthermore in parables resolutiō is to be added the first thou maist put down the parts vnfoulded thē apply the same by the cōparison of the thing to the which the parable doth appertaine afterwards frame the lessons and exhortacions as in the parable which is in the Gospell of the seede there be fiue partes of that parable The sower the seede the sowinge the earth and the fruite To the sower God to the seede the word to the sowing the preacher of the word to the earth the hearers of the word to the fruit of the seede the fruite of the word may be cōpared These beīg once declared thou maist frame lessons exhortations as the lessons of this present parable are The first the great care of Almighty God in procuring oure saluation For heare the Lorde is compared to the diligent husband man The seconde the dignity of the word The third the worthines of the mynisterye The fourth that if the word bring not fourth good fruit it shal be imputed to vs and the deuil Furthermore exhortations are to be drawen oute of the end of the parable for the endes of this presente parable are That the Lorde mighte storre vp the bearers to the loue of the word That he mighte reproue the negligent and might comforte the obedient But in this kinde of preachinge there is yet a greater force and wisedome of the Preacher to be requyred Wherrfore to th ende that in this part which otherwyse is harde enoughe I maye somewhat ayde and helpe the newe Preachers I wyl intreate of two thinges in order First I will shewe the Methode of finding out of places then I will declare a waye to handle them eloquently and profitablie in which two chapters this whole facultye seemeth to consist ¶ Of the inuention or findinge out of common places LEst any man shoulde take that for a common place which is spoken at all aduētures euen as they are wont to do who almost out of euery worde do hunte out some thinge little regardinge whether the same appertaine to the purpose or no for that they only seeke this that they may seeme to be greate deuisors and no lesse skilfull craftes men of common places Rules are necessarye within the limittes whereof the minde of the Inquisitour maye be comprehended And although the matter be greater then that it may be accomplished in few preceptes yet is it profitable for yonge beginners to keepe certaine common Rules which they may safely folow to theyr benefite whō they shal instruct First of al therefore when any text is read vnderstanded the occasion the briefe summe comprehensiō and the ende and the vse of the texte must be sought out which thinge how and in what order it oughte to be done in the Logitiā his kinde of interpreting before is declared Secondlye the partes or the propositiōs of the text must be sought out And last of al out of these according to the rules following cōmon places must be drawne which seeme to conduce to the ende of that matter which we haue compounded ¶ The first Rule IF the subiecte of the proposition be a singuler bonde or ende in steede thereof put by degree and in order his superiours that is to saye the forme in the first place Secondly the kind next Thirdly if you so thincke good the superiour and higher kinde And let these be compounded in order with the predicate of the proposition Psal. 122. in the beginning this is the proposition I reioyce sayth Dauid when it is sayd to mee let vs goe into the house of the lord First make a permutatiō of the person after this maner Dauid reioyseth when it is sayde vnto him Let vs goe into the house of the lord Here according to the rule first put the name of a kinge Secondlye of a magistrate Lastlye of a man This beinge done ioyne these in order with the predicate after this maner It is the dutie of kinges to reioyce in that they haue subiectes which agree with them in Religion It ought to be a comforte to all men to agree in the
intercession for vs and takyng or deryuing his fathers wrath and displeasure vppon hymselfe Fourthly contrition springeth out of the thought of synne and of the wrathe of god Faythe verely is styrred vp by the vnspeakeable mercie of God and the loue of his sonne payinge the pryce of redemption for vs Fiftlye this fayth is confirmed and encreased by the vse of the Sacramente so great a thing Sixtly faith being confirmed and augmented doth shewe it selfe acceptable to God and doth beginne a godlye honest and iust lyfe and loueth his neighbour with whome hee hath the price of redemption common Beholde what doctrine and lessons what plentie howe godly a meditation of the holy supper the consequence of causes and effectes doth minister vnto vs an other example Christe remitteth sinnes of his owne authoritie Here the effecte doth declare the diuinitie of Christe The theefe rebuketh his fellowe who was a blasphemer and calleth vpon Christe out of which effectes the contrition the faith the newe life of the thefe is to be gathered ¶ The seuenth Rule LEt the repugnauncie of a sayinge or worde and the repugnancie of a consequent bee sought out from whence twoo kyndes of places doe arise Let the saying be he that doth teache any other Gospell is accursed The repugnancie of this saying is this hee that teacheth the same Gospell is not accursed the consequence of the saying is that the Pope is accursed because he teacheth an other Gospell The repugnancie of this saying is ouerthrowen As the Pope is not the head of the churche and we must not obey the Pope ¶ The eight Rule IT is good sometimes by the contrary sense to frame a place when the termes or boundes be equall as for example The iust man liueth by fayth ergo hee that is not iuste liueth not by faythe Whereof it followeth that neither righteousnes nor life is of woorkes For so Paule dothe gather it Gal. 3. That no man is iustified by the lawe in the sight of God it is euidēt because it is written the iust man liueth by faith In like manner a forme by conterpositiō doth some times minister places as euery one that is of God doth heare Gods worde Here the place by conterposition doth gather that he whiche heareth not Gods woorde is not of god These be the principal rules of inuention of places whose fountaines are places of Logike rules of consequences there may be more added to them but I thinke that these are sufficient to newe beginning preachers which if they wil vouchsafe to folow they may both haue a ready way to seke out these cōmon places also they may iudge well of those places which are obserued by others Furthermore hereby they may also iudge what is the cause why diuers autors do not alwayes shew forth that selfe same places The reason of the difference is as well the diuersitie of inuention as also that other places do more contente or please our aucthours After that the godly preacher hath founde out places he must enter into a multitude or swarme of places To this he shall applie a threefolde instrument For first hee shall diligently consider whether the place founde out may expressely worde for word be seene in anye place of the Scripture Secondarely the place must bee examined by demonstration to an impossible thing if it be not expressed in the woorde of God. Thirdly the place must be concluded with some sillogisme and by a sillogisticall conuersion it must bee tried as it were with a touchestone Let this be an example of a demonstration to an impossible thing The place to be proued is that Christians may possesse that whiche is their owne take the opposite of this place No Christians may possesse that whiche is their owne Nowe seke out the proposition whiche is manifestly true whiche with the opposite sayinge may be one of the premisses in the sillogisme as for example all that doe geue Almes ought to possesse their owne of which twoo premisses a moste false conclusion doth follow to witte that no Christian man shall giue almes By the manifest falsenes of this the other of the premisses is to be ouerthrowne wherfore since the Maior is manifestly true it followeth that the Minor is false front hence nowe is inferred the truthe of the place propounded by the lawe of contraditions Nowe let vs gather together that whiche we haue sayde All that should geue almes ought to possesse their owne No Christians may possesse their owne Ergo no Christian shall geue almes But the cōclusion is false ergo one of the premisses not the Maior ergo the Minor which saith that No Christians maye possesse their owne Let this be the example of a sillogisticall conuersion The place some hearing Gods worde are not godly The sillogisme None that walke after the fleshe are godly some hearing Gods worde walke after the fleshe Ergo some hearing Gods worde are not godly conuerte it after this manner If none that walke after the fleshe are godly and some that here the worde walke after the fleshe ergo some that heare the worde are not godly For al they that heare the worde are not godly For all they that heare the worde are godly or els none that walke after the fleshe are godly None that heare the worde shall walke after the flesh or els some men that heare the woorde walke after the fleshe certaynely some that walke after the fleshe shal be godlye but none that do walke after the fleshe are godlye and some whiche heare the woorde walke after the fleshe The conclusion therefore remayneth firme and sure that some whiche heare the woorde are not godlie ¶ Of the manner of handling of places inuented both plentifully and profitably TO the plentifull and profitable handling of places foure thynges are chiefly requyred whereof the firste is the diductions of questions that is to saye of the places inuented The seconde a plentiful confirmation The thirde the digression to an other matter The laste is the artificiall conclusion I wyll intreate of these foure after that order as they are set downe before your eyes declaryng euerye one of them playnelye with preceptes and examples ¶ Of the diduction of questions HEre wee must speake not of the inuentions of Common places whereof now we haue intreated but of the diduction of cōmon places inuented that is to say of multiplying them into manye questions or places Therefore the place inuented is diducted either into simple places or into compounde places as for example If the fifte commaundement were sayde before vs to be expounded First here thou shalt seeke the common place according to the precept of the firste rule after this manner Fathers are to be honoured parentes are superiours ergo superiours are to be honoured This common place in the handling of the fifth cōmaundement is the principall chiefly to be touched But yet that it may plentifully be intreated of it shal be expedient to diduct or reduce
Iewes Of the Gentiles whiche thoughte that they wen iustifyed by the lawe of Nature And of the Iewes who boasted that they were iustifyed by the Lawe giuen vnto theym by god Oute of this confutation of preiudices S Paule falleth into a proposition which hee firste repeateth and after ioyneth to it a iust confirmation My iudgement is that this example of S. Paule is to be folowed so oftentimes as the hearers mindes are occupied with any other opinions then with their owne ¶ Of digression THe preceptes of digression maye be reduced to fiue pointes which are Place meane matter time and the retourne frō the digression As cōcerning the place this is to be obserued that digression oughte to be added vnto anye proposition that is proued For that is a digression oute of season which is made when the matter is not as yet confirmed Suche a meane is to bee added which may not interrupt the memorye of learners wyth troublesome tediousnes For they teache vnluckelye whoe neglectinge the doctrine and beinge vexed with some small iniurye doe declaime and spende whole houres againste some one or other whom they thincke haue offended theym The matter of digression appertayneth to exhortations consolations chidinges but not to euerye sorte For such oughte the matter of Digression to bee that of his owne accorde it maye seeme to flowe oute of the Doctrine and not to bee fetched anye where els For excepte the force and nature of Learninge do offer the matter of digression it can make nothinge to edification at all This precepte is therefore more dilligentlye to be obserued because often tymes they that are vnexercised offende againste it not withoute great iniurye of the woord of GOD and hurte of the hearers In the fourth place I haue put downe Tyme which of necessitye requireth a Digression for when the hearers doe eyther abhorie the Doctrine eyther are somewhat more slouthfull or els be faint harted then are they to be chidden prouoked and comforted The retourne from the Digression oughte not to be violente but the ende thereof oughte to bee applyed that it maye bee ioyned with that parte of the Sentence from whence the Digression was made whiche canne be scarcelye broughte to passe vnlesse the force of the doctrine haue shewed the matter of the Digressiō or some figure beinge added it maye haue recourse to the doctrine As sone as blessed LVTHER began to defende the doctrine of the Gospell againste the tyrannye of the Pope there was neede of more sharper prickes and therefore hee was more oftner occupied in Digressions as maye appeare by his writinges But now the doctrine is fortifyed and establyshed and a more peaceable estate restored to oure Churches wee muste vse these sharper prickes more sparinglye Furthermore because neyther the vocation is a like neither the aucthoritye of all men equall newe Preachers wyll thincke it to be a parte of modestye seldome to wander beyonde the marke Notwithstandinge if any shal require examples of the Digression of these preceptes let him reade the Epistle to the Hebrewes for that onelye wyll mynister a greate nomber of examples ¶ Of Artificiall conclusion I Haue toulde you before what manner of conclusion oughte to be added in the expolition of euerye argumente In this place wee muste speake of the conclusion of any place or whole Sermon where in these thinges are to be obserued First the place explicated is to be repeated in one proposition Secondlye a short reconinge of Argumentes is to be ordayned and especiallye of the chiefeste Chapters Thirdlye the illation or inference maye followe in the which three thinges maye bee ioyned which are to be finished in three propositions what the presente place teacheth what it confuteth and what it admonisheth vs of Fourthlye al thinges are so to be disposed that the passage maye be more easye into the place followinge if manye are to be expounded as for example the place which I proponed aboue beinge declared That no man of his owne power is able to fulfil the Lawe of God this cōclusion were not vnprofitable the repetition of the place whoe nowe after this will thincke himselfe to be able of his owne power to fulfill the lawe of God the enumeration of argumentes when as not onelye experience and nature do deny it the scripture in euery corner by manifest testimonies doth confute it but also the sacrifice of the same doth teache a farre contrary thing the Illation wherefore this place teacheth vs all to acknowledge our weakenes and synne confuteth the Iusticiaries whiche do boaste of the righteousnes of the lawe and admonisheth vs all that confessing our sinnes weakenes wee shoulde flie vnto Christe the transition whome the Gospell offereth vnto vs whereof wee must speake presentlye ¶ Of that kynde of Sermon whiche consisteth in exhortation called Parainetical kinde THe first kinde of preaching being exposided after a sorte whiche because it consisteth in teaching I haue named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now followeth the other the pareneticall kinde whiche therefore I will more briefly handle for that very seldome it is had alone and by it selfe for moste commonly it is wonte to be myngled with the doctrinall kynde The parenetical kynde is that wherby we perswade or disswade wee comforte or rebuke the hearers From hence springeth a three foulde pareneticall Sermone to witte perswasible comfortable and rebukeable of the whiche these thinges in order are to bee declared First the difinition next the inuention and afterwardes the treatise to whome I wyll ioyne moste briefe examples to the intente the preceptes more easelye maye bee vnderstanded ¶ Of the perswasible Sermon THe perswasible Sermone is whereby wee perswade the hearers either to doe to suffer or to forsake some thinge The places of inuention in this kinde are these especially the necessitie of the cause of the commaundement of the vocation the priuate and publique commoditie the dignitie of the persone and the thing Examples olde newe Christian Ethnicke Also parables and sentences the profes confirmations and exornations of all these maye be sprincled here and there and as I haue sayde before in the Logicke Methode the exhortations consolations and rebukes must be myngled with the figure of digression So here with the Methode of Confirmation the pareneticall places oughte to bee confirmed Moreouer in this treatyse fower thynges mete together the occasion the proposition the confirmation and the conclusion The occasion reciteth the cause of the exhortation The proposition must bee amplified and multiplied and oftentimes with other wordes and figures must be iterated The cōfirmation is to be sought for out of the places nowe rehearsed in whiche confirmation moreouer there are twoo thynges to be considered the degree or steere and the figure The degree maketh vs by little and little to ascende from lighter and lesser matters to weyghtier thynges and of more importaunce and so to moste weyghtie and greate matters Otherwyse exhortation is of no estimation or pryce The figure dothe not
superstition in stede of the worde of God wee neuer or seldome do enter into the churches who are not withstanding enstructed by the worde by manifoulde testimonies in our religion but woulde to God wee weare instructed woulde to God wee woulde thynke that in our hartes whiche wee professe with oure mouthe and tongue whiche if wee woulde do wee would not so obstinatly cōtemne the ministrie of the worde What aunswere I praye thee wilt thou make to the sonne of God when he in the last day shal shew to thee his woundes when hee shall accuse and condemne thee for his bloude cruellye troden vnder thy foote then shall that verelye happen vnto thee whiche the Lorde hath fore spoken shall comme to passe that for shame and the iust iudgement of God with the wicked companie of the damned thou shalt say to the mountaynes fall vpon vs that for this cause leaste thou shouldest beholde the face of the sonne of God whome here thou haste despysed whose worde thou haste here reiected whose bloude thou hast cruelly trodden vnder foote whome stretching out his armes wette and bespotted with bloude and desyrous to delyuer thee out of the mydle of death and the Iawes of Hell thou wretche haste despysed A wretche in deede and suche a one as the iust iudge vnlesse thou repent wyll cast into euerlasting darkenesse and pryson The conclusion Let vs praye vnto God therefore that hee woulde conuerte vs by whom beinge conuerted wee mighte bee moued with the sweetenes of the woorde of God that hee woulde styre vs vp with his spirite to heare the worde of saluation by the whiche wee maye learne the wyll and true worshipping of God by the whiche so many cōmodities come to vs by that which so many Patriarches Prophetes Apostles Sainctes Martyres and manye other godlye men haue obtayned saluation by the which the righte waye is shewed to vs by Iesus Christe our Lord to whom with the father and the holy ghoste be prayse honour glory worlde without ende Amen This example of a treatise after a sorte doth shewe the vse of the places of inuention I haue myngled a fewe figures I haue some what more often touched the proposition neyther am I ignoraunte that this my treatise of example is farre inferiour vnto the dignitie of the matter Where fore I councell them that are studious that whyle they maye they often exercise them selues in declayming in wryting that hereafter they may come the more furnished to the function of the moste sacred ministerie the whiche to defile with longe pattering and vnlearned bablinge is a thing moste wicked ¶ Of the consolatorie Sermone or whiche consisteth in comforting THe Consolatorie or comfortable sermon is wherein the preacher doth lift vp the man afflicted and striuing vnder the crosse leaste being ouercome with impatience he should be subdued and ouercomme with sorowe These are especiallye the commune comfortable places The firste is the wyll of the heauenly father The seconde the condicion The thirde the promise of deliueraunce The fourth the nececessitie of the conformitie of Christe and his mēbers The fifth the commoditie whiche is manifould For by the crosse the presumption of a mans owne power is ouerthrowen hipocrisie is disclosed confidence in the fleshe is shaken of obedience is confirmed pacience is proued contempte of the worlde followeth humilitie ensueth erroure paste is corrected euill to come is taken hede of before hande faythe is exercised hope is taughte to be reposed in oure god Reade more concerning this matter in the places of Philip Melancthon The treatise consisteth of occasion proposition confirmation and conclusion euen as in the perswasible kynde to whiche it is lyke moreouer because it is profitable to knowe a certayne waye of applying of comfortes I wyll brifly declare the Methode of comforting The Methode of geuinge of comforte BVt leaste consolation shoulde be applyed out of season or vnsaylfully wee wyll distinguishe Firste betweene pryuate and publique comfortes and afterwarde describe the iuste forme of them both I call that a priuate consolation whiche happeneth to one alone oppressed with some griefe or crosse I call that commune whiche in the tyme either of persecution or of any plagne sent from God falleth vpon the whole congregation But firste wee wyll entreate of the priuate in whiche threateninges are generallye to bee obserued Firste who it is that is to be lifted vp with consolations Secondlye what it is that doth grieue him Thyrdlye a fitte application of the medicine to the present griefe Hee that feeleth payne or griefe eyther is godlye or vngodlye If hee bee godlye streightwaye the cōmon inheritaunce of the sonnes of God being shewed bee is to be lifted vp to be comforted and cherished with consolations and that by the places aboue rehersed and here with muche profite the eight chapter to the Romaines may be alledged But if hee be vngodly it is nedefull as in a greeuous disease that a greater care bee applyed for suche a one is not to bee lyfted vp streyghtwaye but is so muche the more to bee caste downe with the thundryng of the Lawe of God and to bee beate downe with threateninges vntyll hee acknoweledge his owne vngodlynes without hipocrisie vntyll hee vnderstande the wrath of God to bee styrred vp agaynst hym vntyll hee crye wyth Manasses that hee is gyltie manye wayes For hee that applyeth comforte by and by to a wycked man eyther sycke or otherwyse oppressed with anye calamitie dothe applye a moste daungerous an vnseasonable and a deadlye poyson And doth much lyke to that Phisicion whiche healeth the wounde outwardlye the matter of putrifaction remayning within from whence afterwarde a greater wicked and deadly mischief bursteth out Wherfore as the skilfull Phisition the tent being put in often draweth out the corrupt matter whiche beiynge drawen foorth couereth the wounde ouer with a mollifying playster So the godlye preacher should firste touche the byle of the wycked man by the threatening of the law that his disease beynge knowen maye the more easelye bee cured for it is truelye sayde that the firste steppe to healthe is to knowe the disease The seconde thynge which in consolations I haue sayde should be considered is the thyng whiche causeth the grief or the thing which doth greue him whiche I thinke needefull to bee examined for the righte application of the medicine for hee is otherwyse to be lifted vp whiche by his owne faulte hath brought a mischiefe vpon hym selfe And he also otherwyse to whome by an other mans faulte euill happeneth For if any man by his owne faulte hath brought a crosse vpon him selfe as infamine pouertie sickenes death c. The medicine or comforte is not to bee applied forthwith vnles thou see the guiltie person earnestlye touched with the feeling of his synnes for then this feeling of synnes is to be confirmed with the worde of God and to be augmented if neede shall require Then wee muste descende to consolations but if hee bee either