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death_n	charles_n	king_n	son_n	5,345	5	5.4847	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A68093	The practise of preaching, otherwise called the Pathway to the pulpet conteyning an excellent method how to frame diuine sermons, & to interpret the holy Scriptures according to the capacitie of the vulgar people. First written in Latin by the learned pastor of Christes Church, D. Andreas Hyperius: and now lately (to the profit of the same Church) Englished by Iohn Ludham, vicar of Wethersfeld. 1577.; De formandis concionibus sacris. English	Hyperius, Andreas, 1511-1564.; Ludham, John, d. 1613.; Orth, Wigand, 1537-1566.	1577 (1577)	STC 11758.5; ESTC S122044	265,657	396

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 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 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 the 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 the one that in the 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 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 the principles of Logicke and Rhetoricke when in the meane time he himselfe became a bearer of the bookes of Aristotles Phisickes that according to the custome of the Scoles he might with the residue of his companions atteyne to the degrée of Master of Art. Which three yeres being ended he retourned into his Countrey that 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

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 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 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 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 the hearers 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 Very shorte but yet very vehement and lamentable is the complaynt of Dauid bewailing the deth of his son Absolō To these may be adioyned certain Sermōs pronoūced by Christ a litel before his death Sixtly to the same effect are ordeined certaine places artificiall whereof we may perceiue not a few to be taken 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 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 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 the 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 the 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 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 that be infected with those nices 4 Of the very shape matter other circumstaumces of the same vices which declare their filthynesse indignitie 5 Of that that 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

and preserued An other example out of Mathew cap. 16. When Iesus was come into the coastes of Cesarea philippi 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. 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 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. And our heauenlye father hath hidden those thinges from the wise and prudente 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 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 shal be 〈◊〉 whole and it 〈◊〉 so longe shal be 〈…〉 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 the 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. 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 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 And that this state is to be attributed to the kinde didascalick 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

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 the 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 that 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 the 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 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 the 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 the he rightely vsurpeth the sayinge of 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 the 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 th appointed 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 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

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 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 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 the 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 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 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 the 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 the 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 the 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 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 the holy fathers to the same effect Wherefore with very good right