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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
order_n	aaron_n	abolish_v	gospel_n	26	3	5.6052	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

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 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 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 that 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 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 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 the places of inuention of whiche mention was made in the fift obseruation X The tenth argument is added to deriued of the nature of the things themselues which kind of proofes we shewed to be méete and requysyte in the fourth obseruation Abraham saieth he aboue hope beleeued vnder hope that hee shoulde be the father of many nations 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 the true and perfect faith doth assuredly vndoubtedly lay hold vpon those things that excéede mans reason the by no menes are iudged to be hoped for besids that it neglecteth dispiseth vtterly remoueth al things that 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 the holy Apostle going about to bring his explanation to all end auoucheth that the same meane or way that 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 that 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. 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 that it likewise teacheth that men are iustified before God not by the workes of the law but by faith 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 that I néede not doubt to affirme that no mans wit without the speciall direction of the holy ghost is able to immitate the like For truely the apostle with many diuers proofes takē out of the one testimony of scripture plainly teacheth in the same chapter in the thrée following first that Christ is the true priest after the order of Melchisedec and the the said prophesie of the Psal. 110. doth most chifely agrée vnto him secondly that the priesthod of Christ is far more excelent thē the priesthod of the law which was after the order of Aaron or Leuiticall thirdly that by the 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 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 that 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. 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

to whether kind of interpretation ech sentence treatise of diuine matters ought to be referred Howbeit since we haue already spokē of Scolastical interpretatiō of the scriptures whē as we intreted of the order of diuine study so much as the matter thē séemed to suffer require now it semeth good to put forth som things more large forsomuch as we haue diuers sūdry times 〈◊〉 earnestly moued by a number of men therevnto concerning Popular interpretation 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 the 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 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 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 the teacheth in the Church 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 Moreouer the 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 For by like reason in a maner the apostle Paule termeth his frnd Epaphroditus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that 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 the wise and sage sayings examples types and other ornamentes wherewith the Preachers of the Gospell aboue all that can be sayde 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 that 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 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 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 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 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 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 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 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 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

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 thou shalt worthily be reported off according to the sayīg of the prophet Esay A dumbe dog not daring to barke 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 the church Neyther is it to be doubled but the 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 that 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 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 the interpretation of certen of the scriptures or dyd inculke more exactly frequently then they were accustomed some certayne sounde 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 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 the law as out of the prophets namly Genesis Exodus Leuiticus Numbers Iosua 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 the beginninge of his exposition of S. Iohns epistle sheweth that he had explaned in order at the whole gospel of S. Iohn when as by reson of feastful daies falling in the meane time necessitie requ●rod certaine readings out of the gospel to be recited declared he would procéede those daies being past in the tra●tation of the sayd epistle of S. Iohn Neither want their sermons wherein are opened and expounded certaine partes of the sacred scriptures 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 In Chrisostom thou shalt sée homilies cōcerning those wordes in Genesis I will put enmitie discord betwixt thee the womā also touching the 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.

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 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 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 the 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 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 parts commonly receiued are in nūber seuen that 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 As touching therfore the reading of holy scripture we finde that this was the custome of the auncient Churche Some one to whom the 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 there the readinge of the 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 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 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 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 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 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

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