two bookes Of framing of Diuine Sermons as the fower bookes touching a Diuine as the two bookes Of reading and daily meditation of the holy Scriptures as that Cathechisme or Shorte Instruction which he last put foorth Many other bookes of his are witnesses also penned and written by him with great laboures and watchinges which we are sory could not of him be ouerséene and recognized that so which would haue turned to the great profit of all studious Diuines they might haue come abrode For he had written as well in Philosophye some thinges as Touching the order of Studye Of Logicke Rhetoricke Arithmetick Geometry Cosmography The ScieÌ„ce perspectiue some things of Astronomy and likewise of Naturall causes and Scolies to the ten bookes of Aristotles Ethickes as also in Diuinitie many notable matters as touching The not forsaking of the studies of holy Scripture thrée bookes Of Diuine places fower bookes ObseruatioÌ„s of places vpon those parcels of the Gospels which are vsually read in Churches euery Sonday Againe Of the life and maners of students Of publicke liberalitie towards the poore Of ecclesiasticall Scholes Of the mariage of Ministers of the Church How a man ought to proue himselfe Of the prouidence of God Moreouer vppon all the Epistles of Saint Paule certaine peculiar formes of speaking and the Method of Diuinitie of which hauing appointed six bookes he had not yet finished thrée He had beguÌ„ likewise to write 12. bookes entituled of Scolasticall vacations as touching the Ordering of the Church 6. bookes Which bookes if he him selfe might haue corrected fully accomplished then should haue appered sufficiently out of them his diuine wit theÌ„ should haue shined foorth sufficiently his notable learning theÌ„ would haue bene séene sufficiently his wonderfull knowledge of the auncient histories of the Church theÌ„ would haue bene apparant sufficiently his grounded practise experience of manifolde things togither with his déepe excellent wisdom But euen out of those notwithstanding which he hath already put foorth may all these thinges also be sufficiently perceyued though I should holde my peace We haue maruayled forsooth often times whensoeuer any thinge was propounded in familiar talke as touching Ecclesiasticall matters to heare that he had alwaies in a readines out of auncieÌ„t histories some thing that made for the mater in questioÌ„ how he did so promptly illustrate determine the same But there was no lesse power in the man of teaching and arguing then ther was furniture of learning and erudition With what force and facilitye be taught the selfe same can testify that are witnesses before of his other gifts what dexteritie in disputing what sharpenes of witte he alwayes vsed his bearers doe remember He would not as many are wont to do dally and scoffe at the argumentes proposed neyther handeled he the matter with clamoures and outcryes whereby no profit could redound to the hearers but hée so openly and grauely discussed all thinges that the diligent hearers might receyue thereby most ample fruite And in this his maner as well of teaching as of reasoning he was alwaies from time to time of so great modestye and of so great constancye that neyther woulde he vnaduisedly moue idle questions neyther alter or interrupt the order of teaching that he had once with iudgement taken in hande As touching which thing you remember I am sure right learned Master Chunrade Mathew my very worshipfull kinseman what he sayd the selfe same daye he let his lyfe either of vs both you and I being present with him I sayeth he haue alwayes bene carefull of this in the Schole that I might propound profitable doctrine to my hearers and auoyde idle and superfluous questions I haue taken diligent heede leaste I should giue anye occasion of contentions and haue euermore reteyned one vniforme order of teaching and so long as I liue will reteyne These in a maner were his wordes which when we had heard not without teares we affirmed that we were witnesses of that matter and how that we lykewise had alwaies hitherto kept the fame order of teaching and would kéepe also hereafter But as touching that which perteyneth to his fidelitie and diligence in the office of teaching there is no cause why I shoulde saye much I appeale to the felfe same to testifie of his diligence that were witnesses euen now of his learning and abilitye in teaching This is certaine he was rauished with so great zeale and feruencie in promoting the studies of holy Scriptures that ouer and besides the laboures the were enioyned him he would also ofteÌ„ times â—hoose to himselfe vacant houres wherin he might teach something extraordinarily He diligeÌ„ly procured and set forward the exercises of disputations and declamations wherein as he alone by the space of certaine yeres was alwaies with great trauayle the chiefe so afterward when other of vs also his coÌ„panions kept our course in the order he was both willingly and commonly present As for the forme maner of preaching in the Schole with what great laboure I pray you with what great paynfulnes did he order it He prescribed common places which he thought most néedeful to be handeled he corrected the Sermons written by Studentes before they were recited he hearde also them that were appoynted to preach before they should openly come into the Church to the intent that if any thinge were amisse either in their voyce or in their gestures that also might be ameÌ„ded He praised those that had wel behaued themselues in these exercises he reproued and pricked forwarde the negligent and slouthfull vnto diligence He had adioyned to these kindes of exercises besides an Examining in matters of Diuinitie which he appointed once commonly in two yeres a certain order also of Diuine Consultation where some question béeing propofided either of Doctrine or of rites and matters Ecclesiasticall he would bid euery one in order to put foorth his opinion in a full continewed forme of speaking to the intent that so by diuers sundrye sentences on either side giuen it might be perceyued out of many what was true what false what made for the pourpose and what might be sayd against it All which labours be so willingly tooke vpon him that hauing also no rewarde appointed for his paynes he neuerthelesse most diligently prosecuted the same I omit his priuate studies of which I will now say nothing more then that which I may truely auouch namely that he was neuer at home alone but that he either wrote something or read something or meditated something so far foorth that bée séemed vnto me euen to weaken and debilitate the strength of his body and eueÌ„ to consume him selfe with ouer great studies and laboures There was in him besides all these thinges a most diligent meditation touching the reforming of Churches wherein he was occupied day and night For he coueted greatly to reuoke the people of our Nation to the paterne of the primityue Church he coueted to remoue many
therefore are prudently to be consydered of hym that will preache and compose his Sermon in the kinde didascalick so soone as hauing ended the exordium hee shall come to the pithe and effecte of the matter I First he shall mark whether it be expedient that a certayne forme of confirmatiō be vsed or altogether cōmitted II Secondlye it is necessarye that he haue at hande places of inuencion congruent and correspondent to this kynd by the direction wherof he shall excogitate and vtter those thinges that may holsomelye be put foorth to the multytude III Thirdly he shal haue in a readinesse certayne cautions wherewith being furthered he shall prouide and foresée lest any thing rashly vnsauourily friuolously lest any thing vaine superstuous defectiue or redundant doe escape hym in the sacred assembly Of these thrée poyntes so far forth as they are peculiar to the Didascalick kynde we will orderly entreat It is not without cause that we affirme it expedyent vnto hym that will speake to the people to delibrate whether confirmation ought to be instituted or no. For often times al the order of confyrming is omitted and the preacher can in no case vse the fame though he woulde neuer so feine For when it standeth him vpon simply to interpret the text of the holy Scriptures as it lyeth he is compelled to follow the order in his enarration and to vsurp such kinde of argumentes and proofes agayne to examine those common places which and what maner as well the words as the matters placed in the texte doe apparauntly minister And it were a great offence to passe ouer those reasons and common places vndiscussed whiche are openly touched in the scriptures read before Herevnto is added that this same faithfull explanation of the scriptures is not alwaies conueighed a lyke after one rate in the company of Christian hearers For somtimes many diuers cōmon places are noted in the scripture recited conteyning very godly and profitable matter but amongst them all onely a few supposed to bee most fruitfull are with as great industrye as may be expounded Somtime the whole explanation of Scripture is aptly distributed into two or thrée chapters or partes or common places it maketh no great matter how we tearme them Yea now and then also thou maist sée the whole diuine redynge with all the parts thereof to be directed to a more ample explication of one only common place Moreouer some whiles all and euery member of the scripture is briefely and precisely run ouer to the intent afterwarde some one common place by it selfe may more franckly and abundantlye be declared Which things whilest they are in this wise accomplished certes there is no kinde of thinge héere that may séeme to beare the forme or countenaunce of a iust confirmation Agayne on the other side there is special consideration where lawfull confirmation may seasonably be admitted For whensoeuer any one place or sentence out of the scriptures is openly explaned or a man vndertaketh to handle a Theame simple or compound then worthely is iust confirmation to be adorned furnished with all kynde of preparation and withall are to be heaped together arguments deduced out of those places of Inuention whiche we see to be attributed to the kinde didascalick And that I may speake briefely if the matter so requyreth that a Booke of Scripture or any parte thereof be opened to the people there is no place left vnto confirmatiō but if a place or sentence taken out of the scriptures or a Theame simple or compounde and peraduēture choyce be made of some common place or affaires incydent by occasion of time to bee intreated off then there is no let but that a iust Confirmation may bee vsed Let vs nowe procéede to speake of the places of Inuention Whensoeuer it shall bee thought good to handle a diuine Sermon certaine places ought alwayes to be in a retines by the order and direction whereof thou mayst finde out and as it were drawe out of couerte into light as well the thinges that are conuenient to the explycation illustratinge of thy purpose as also those thinges that are knowne to bée auayleable to the edification of the hearers All the places which wée vse in this behalfe it is requisite that wée deuide into two formes or orders far otherwise truely then the Logicians or Phylosophers haue bene accustomed The fyrst forme compriseth those that admonyshe and showe vnto vs howe and after what sorte wée may gather out of the Scriptures whiche wée haue read the cheife common places touchinge all the doctrine of pietye of faith and touchinge the dutyes of charytye and hope II. The later forme conteyneth those places of Inuention out of whiche are deryued apte argumentes to discribe and set forth the nature and forte of that thinge of whiche wée purpose to intreate The fyrst forme sheweth playnely Theologicall or diuine places and such as are vsurped in no other disciplynes the last comprehendeth places Philosophicall albeit some also Theologicall Of the former order are accounted fyue that is to say I Doctrine II Redargution III Institution IIII Correction V Consolation Which places whence we haue taken them and how it behoueth vs to vse them arighte vnto the ende whiche we talke off it is easy to be knowne by the woordes of the Apostle 2. Timoth. 3. and Rom. 15. All scripture sayeth he is giuen by inspiration of God and is profitable to doctrine to reproue to correction to instruction which is in rightuousnesse that the man of God may be perfect instructed vnto all good woorkes And what soeuer things haue bene written afore time were writen for our learning that we through patience and comforte of the Scriptures might haue hope Lyke as therefore we may briefely learne out of these wordes how and by what meanes the kinds of diuine sermons ought conueniently to be deuided euen so the Apostle in the same wordes playnly sheweth how and after what sort we may pick not out of the scriptures which we shal fortune to reade fruitfull plentious matter of speaking whereby faith hope loue and al the duties of sincere godlynesse may amonge true christian hearers be aduaunced and promoted Which thinge to the intente all men may the more easely vnderstand I will not let somewhat more exactly to speake of euery of them in order I Doctrine which compriseth an assertion and comprobation of true opinions admonisheth vs that we should diligently ensearche whether in the wordes of Scripture which we haue in hande any thing be either openly affirmed or couertly signifyed that ought to be referred to some article as they tearme it of fayth or to a principle of christian religion For it can not be but that when we haue some space together stirred vp the powers of our minde in musing and consideringe of things some such matter will come to remembraunce if in the meane tyme we beare about fixed in our memory all the articles
affirmed to the same effect that the workes which he did testified of him the he was the son of god god himself The state therefore of this preseÌ„t reading is didascalick namely that Christ is the author of so greate a mirackle that hée is the true Messias and very God by whome all men may obteyne saluation through fayth Nowe in passinge through all the members and hauing respect euery where vnto those fiue generall places of inuention let vs dilligently enserch in that order which wée spake off the sondry common places of Christian doctrine conteyned in the same Where there was a very greate company sayth hée and had nothinge to eate c. 1 First when the Euangelist sheweth that a very great multitude was gathered togither to heare the wordes of Christ héere by and by an instruction offreth it self wherby wée are admonished with greate study and endeuour to couit after the knowledge of goods worde wherin all the will pleasure of God is most apparauntely discouered 2 Secondely héere is to bee noted a correction or reprehension of those persones that are founde slowe and dull aboue measure vnto those thinges that pertayne to the Saluation of their soules and doe scarcely thinke once in a yéere of hearinge the holesom doctryne of the Scriptures 3 And bicause it is added That the company hadd nothinge to eate it is an vndoubted argumente that those hearers were more carefull of the thinges that pertayne to the mynde then of those thinges that concerned their téeth or bellies and that they longed more ardently after spirituall benefites then after temporall Wherefore héere also I obserue a newe place which béelongeth to iustification or else an assertion or doctrine Namely that we oughte alwayes in the fyrste place to caste our care vppon spirituall benefites And in the laste place vppon corporall In which behalfe Christ Firste seeke sayth hée the kingdome of GOD and the righteousnesse thereof and and all these thinges shal be ministred vnto you Yea and the same also hathe taughte vs in our daylye prayer fyrste to desyre of our heauenly father the sanctification of his name the inlargement of his spirituall kingdome the study of accomplishing his will and after that our dayly bread with other thinges necessarye for our liues IIII Agayne héere is vnderstanded a correction to be forasmuch as they are reproued which are more intentiue about thinges earthly and transitorye then heauenly and eternall It followeth in the Text. And Iesus called his disciples vnto him and saide vnto them I haue compassion on the people bicause they haue ben with me now three daies haue nothing to eate We will note héere in this place manyfolde poyntes of doctrine V The first is touching the mercye and prouidence of God wher with he neuer faâ—leth to help and assist vs Yea and before we aske hee knoweth what thinges we haue néede of séeth by what meanes he may best prouide for vs which thing Christ also hymselfe Mathew 6. full well hath expressed VI The seconde God prouideth for vs not onely sprytuall thinges and that generally and vniuersally for all but also thinges corporall and that partycularly for euerye man. VII The third God will prouide for those moste chiefely aboue the rest that abide and continue longest with hym that is to saye that studiously imbrace sounde doctrine and perseuer in the loue and confession therof reposing all their hope and confidence in God alone VIII Nowe out of these poyntes of doctrine riseth a certayne and incomparble consolation whiche it behoueth the godly to haue continually before their eyes They that remaine with God and depende wholy vppon GOD shall of him neuer be forsaken or lefte destitute First god would raine downe Manna froÌ„ heaueÌ„ as he dyd in times past for the Israelits in the wildernes or send his aungell to minister bread and water as he dyd sometyme to the wandring Helias then suffer so much as one of hys little flock to perish for lack of sustenaunce God esteemeth much more of good men then of Rauens or Sparrowes whiche in the meane time hee mercifullye féedeth It is added moreouer in the Gospell And if I sende them away fastinge to their owne houses they will faint by the way For diuers of them came from farre In which wordes we may perceiue both a doctrine and institutions IX A doctrine verily that miserable men if God should forsake them were not able to endure and that it is not in their power or strength to acquire to theÌ„selues so much as corporall benifites necessarie for the sustentation of theyr wretched lyfe how much more then passeth it their power to get thinges spirituall When God once withdraweth his hand we begin forthwith to decay which testifieth Psalm 124 127. c Thinstitutions lurking heerein are these X We are admonished when we know that we can doe nothinge at all without God to acknowledge our owne weaknesse and infirmitie XI Agayne we are admonished to praye vnto God continually that he would not leaue vs destitute but minister vnto vs things both spiritual and also temporal as he séeth them to be expedyent for vs. It followeth And his disciples aunswered him Form whence can a man satisfie these men with bread heere in the wildernesse XII Doctrine Mans reason cannot perceiue how prouision may be made for the necessities of our lyfe Carnall wisdome is astonished and to séeke so oft as daunger or any misfortune doth chaunce And yet in the meane time the thinges that are impossible to men are not only possible but also cysye vnto God. Wherfore an institution or enstruction is héere also to bee gathered XIII We ought verily in all daungers to put our confidence in God and to commit our selues and all that wee haue vnto his wisdome good wil and pleasure Otherwise if we sticke to our owne wisdome if we conceiue nothinge in our minde further then humaine reason doth perswade ti is to be feared least we fall headlonge into desperation Whether it pertayneth that the disciples being doubtfull by reason they had neglected to take breade are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of little saith XIIII Whervpon followeth also a certayne redargution or correctioÌ„ namely of those men which if they perceiue any thing at al to be wanting vnto them or doe not by by feele present help in their necessity they so take on through the impotency of their minde as though the Furies themselues â–ª dyd driue them forwarde by meanes whereof they begin at the length to dispaire vtterly of the ayde and assistaunce of god It followeth And hee asked them How many loaues haue yee They sayde seauen And he commaunded the people to sitte downe on the grounde We may note in these wordes besides a doctrin a place also consolatory XV. XVI God suffereth not his children longe to be troubled hee permitteth them not be tempted aboue their strength Mannes reason in
lybertye and delighteth in mature deliberation and in sage aduice taking among many choseth not aboue two or thrée questions to be declared in the sacred assembly The Logician and Philosopher doe gladly trye what they are able to doe and doe take pleasure in vauntynge of their wit but the Preacher for his parte weigheth and considereth what is moste expedient to be done accordinge to the place and time for the godly enstruction and information of good men Where fynally if it bee greatelye for the behoofe of the Churche to haue many questions expounded yet shall it be the parte of a wise teacher to reserue some tyll an other time II After thou hast disposed and set in order the questions which thou iudgest will serue thy turne thou muste haue recourse to the places of the second forme those inespecially which the diuines receiue out of the schole of the Logicians to be vsed and according to their direction thou shalt excogitate whatsoeuer may conueniently be sayd of the purposed theme But in such sorte shal these thinges be gathered together that so farre forth as may be eache thinge may bee drawen out of the fountaines of the scriptures or at the least confyrmed by the testimonies of the same And albeit there occurre no where in the sacred Bookes common places explaned in that order whiche the questions and places to them attributed doe prescribe yet may it truely be affirmed that some diuine common places are to be founde of which so many and diuers thinges héere and there scattered in the Canonicall Scriptures are put in writinge that if the same were bounde together as ye woulde saye in one bundell and broughte forthe vndoubtedly we should sée those places handeled in a iust method For héere certes is founde that out of which maye be framed a definition there that conduceth to the furnishing of a diuision or partition elles where are distinguished certayne causes there is agayne where are shewed duties and effectes in some place occurreth that which is to bée counted for a contrary fynally there can scarcely anye thinge be required necessary to the openinge of the nature of a common place which a painefull man and one exercised in the holy Scriptures may not drawe out of them And by this meanes it is brought to passe that those thinges which are put in order and alledged as touchinge a common place all men may perceyue to be deriued out of the Scriptures and for that cause to bée of great weight and importaunce III. Moreouer the places which in the second forme we called diuine or Theological are in like maner to be cōsidred For euen these also doe minister vnto the minde very high and excellent things Neither truely can it bée chosen but that he that hath bene some deale envred in the readinge of the holy scriptures shall receyue of them great helpe and furtheraunce to apte teachinge And whatsoeuer thinges are deuised and inuented by the direction of these places ought to be referred vnto those questions which wee determined in the beginninge to goe thorough with and with rype iudgemente to bée placed in their order IIII. Furthermore he shall in no case thinke himselfe to haue sufficiently done his dutie that accordinge to the places reherced in the second forme hath found out those thinges which after the order and nature of the questions may bee saide except also hee endeuour further to illustrate the same thinges beinge founde out with diuers respectes as namely by producinge certaine groundes or testimonies certaine examples similitudes and other of the same kinde and that so much as in him lieth taken out of the holy scriptures or els out of the commentaries of the moste famous writers For truely ech man perceyueth that the proofes gathered together in such breuitie and straightenes as is vsed of the Logicians doe make the treatise to become bare slender and to breath foorth onely the ecliptick kinde of speakinge of the Scoles but if there be added further some certaine lightes and ornamentes of thinges together with a certaine cleannes at the leaste waye of speach then will the honour seemely for the Church and congruent to the mindes and eares of the frequent auditory appere For it is not méete that the teacher of the multitude should stand altogether vppon simple and bare inuention but he at his libertie breaketh through and interrupteth the order prescribed of the Lorgicians accordinge in déede as it is expedient yea and where all thinges are most chiefely instituted by arte there he studiously hideth and dissembleth arte And we maye sée euery where in the sacred Scriptures the wonderfull libertye that is vsed in orderinge the propositions of argumentations reasons confirmations of reasons exornations complexions and howe holy men bestowe greate laboure and diligence in this behalfe namely the their indifferent oration should not abhor from the popular coustome of reasoninge V. Last of all this diligence is also required that the manifolde spirituall vse of those thinges whch are duly collected to the explication of any question be added with out delaye For as many arguments as are handeled for the explaning of any question it is very méete to be declared and it is greatly for the behoofe of the godly to knowe what fruite they may reape out of them For certes which maketh maruelously to the prayse an dignitye of the holy Scriptures there is nothing occurrent in them neyther doe we attempte to discusse any thing out of them in which is not layed vp some notable doctrine very profitable to the confirmation of our faith hope charitye to the stirring vp of our mindes that we maye acknowledge the good will of God towarde vs that we maye gyue him thankes for his incomparable benefites that we maye be made prompt and chéerefull to render vnto euery man the duties of loue also that we maye priuatelye leade an holy and blamelesse lyfe that we maye timely and moderately correct those that erre either in Doctrine or maners and finally that we maye obteyne comfort and redresse in publicke or priuate calamities And this order of openinge the vse of those thinges which shall be explaned in the kinde didascalick as touchinge any common place we may finde euery where in the Sermons of the prophetes Christ and Thapostles yea and in the Epistles themselues Where truely vnlesse the lawfull vse be kept and all things transfered to the proofe of pietie and amendement of life the knowledge doubtlesse of most excellent thinges remaineth very barren and vnfruitefull Of this kinde it is that in the Epistle to the Romains the beginninge of the fift Chapter is discouered the spirituall vse of the doctrine touchinge the iustification of man by faith whilest many notable effectes are repeated which accompany iustification by fayth and doe wonderfully extoll the dignitie of Faith that also in the sixt Chapter after hee had spoken of Baptisme and the effectes thereof hée annexeth a graue exhortation that they should recken themselues
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
tryfles which béeing deriued from the Papaâ—ye do still remaine with vs and to reduce the simplicitye of the olde fathers in the practise of religion he coueted to restore the Ecclesiasticall discipline sore dâ—â—ayed to the great lossâ— and detriment of Churches In which his holy purpose how farfoorth he trauailed and how great fruite he ministred vnto all Churches we shall theÌ„ vnderstand wheÌ„ as he béeing now dead gon these meditations of which also we haue giueÌ„ some ynckeling before although vnperfect shall come into light Concerning which thinges much more might of one be sayde and that with great commendation but that I hasten to the other partes of my Oration In praysing therfore the lyfe and maners of this most famous and excellent man there is no cause why I should much stand especially before you and in your presence He was sufficiently knowen vnto you all euen straungers also knew sufficiently the state of his lyfe In dyet and apparell he was alwayes most temperate in feasting most sober in talke and dealing most friendly and iust As he detested from his hart those vnsatiable quaffinges and vncomely spéeches commonly practized of our Countrymen at the time of their bancquetinges so againe would he now then be willingly present at the moderate feastes and pleasaunt méetinges of his friendes Thus he neither allowed of the things that were vnséemely nor disallowed of the things that might be graunted to the honest recreation of the mynde To be short he so behaued himselfe in all places and towarde all men that his maner séemed not onely pleasaunt to the learned but also most swéete and delectable to the rude and ignoraunt By reason whereof how déere he was not onely to our Scole but also to the whole citie the manyfold teares of all sortes of people which your eyes haue séene shed at the solemnitie of his buriall doe sufficiently declare But when as by the space of 22. yeres and odde monethes he had in such order as wée haue said behaued him selfe as he was a man of no great health so when he had laboured certain wéekes before with coÌ„tinual rhewmes and coughes the xxiii day of Ianuarye he began to wax sore sicke and to kéepe his bedde He complayned most chiefely of the paynes of his head breast and sides and nowe and then all his members so burned that they séemed to be shaken with a certaine quiuering or trembling ague And verily all that wéeke when as yet we did not dispayre of his lyfe he talked conferred many things both with others also especially with mée who was of euer present with him as touching matters perteyning to the Scole as touching Diuine studies as touching the reformation of Churches He sayd amongest other thinges that there should order be taken if he liued for the pertition of certaine labours betwixt vs especially those of ordering of Sermons which for bicause he had hitherto susteined alone he thought that he had lost his health Now the 30. day of Ianuarie which was the Lordes day when the Lordes supper was celebrated in the sacred assembly he desired that the holy bread and cuppe might after the custome of the auncient church be brought also vnto him Of which after that he with his familie had tasted he grew now more sicker thaÌ„ before And then the day following he began diligently to giue in charge to his wife what he would haue done after his death and to commaunde his children that they should behaue themselues both towards God and their mother godlily and towardes all other vprightly and honestly Amongest the rest when a litle boye of his of thrée yeres old stoode by his beddes side Learne saith he my childe the commaundementes of the Lorde and hee shall take care of thee After much talke had he entreated diligently with those that for duties sake came to visit him as touching the professioÌ„ of his fayth and the constancy of that doctrine which he had taught And truely the very first day of Februarie wherein also he departed all his talke was altogether in this that he might testifie vnto those whome he sawe present that he remayned euento the last gaspe constant and inflexible in that profession of fayth doctrine which he so many yeres had professed in the Scole As touching which point I might now make a further discourse most excellent fathers but that the teares for remembraunce of these things breake foorth from mine eyes About the euening of the same day when hee had once againe spoken some things touching the coÌ„stantcy of his faith and perseuaraunce therein he began to take his leaue of vs and euen to labour for lyfe Yet knewe he still euery man and being required would make answere wyth broken wordes and dying speches till after 8. of the clocke at night when it was about halfe an houre to 9. hee gaue vp his spirit vnto God hauing not as yet fully fynished the 53. yeare of his age You haue the history of the life death of the most graue and reuerend Diuine D. Andrew Hyperius which as I coulde I haue both briefely and simply declared vnto you I come nowe to our mourning heauines right worshipfull fathers which as it is wonderfull great and incredible so can it not bée lawfull and iust vnlesse wée were moued with most weighty causes to the most bitter sense and sorrowe of our mindes Men are wont for two causes especially to mourne at Funerals First forsomuch as they suppose them to be euill dealt withall whom they bewayle being deade Secondly for bicause they recount with themselues what great incoÌ„modities doe redounde by their death either priuately to themselues or publickely to the commoÌ„ wealth The former cause taketh no place in our heauines the later ministreth vnto vs sadnes most sorrowfull For wée are not either entaÌ„geled with that error that we should suppose the minde to bée extinguished together with the body Or wée are not so vngodly as to doubt of the eternall felicitie which after this life all that haue lyued with faith and a good conscience shall enioye Naye verily wée are resolued by a most certaine and iust perswasion that our deare Hyperius as hée alwaies liued a godly and holy life so hath he now the full fruition of the most swéete and comfortable presence of Gods maiestie the company and fellowship of Angels and the societie of holy and blessed men Neither truely doe wée suppose that there was in him either any such likement or loue of this life as that wée should thinke him to dye with desire of a longer life He sawe well ynough with what great cares this miserable life was replenished he knewe well ynough that so long as we continew in this tabernacle wee are wanderers from the Lorde he was not ignoraunt that the godly being loosed from the bond of this flesh doe go vnto the lord Wherefore albeit he was in such wise conuersaunt in huge and mighty labours that
that the whole Sermon beâ— applyed to the reprouinge of a false opinion or to the correction and abolishinge of superstitions or of some euill inueterate custome then doubtelesse it is both seemely also very requisite that all thinges bée dissolued in order that are produced of obstinat men for the defence of their errors For great labor and dilligence is néedefull to the extirpinge and rooting out of peruerse opinions wherwith the myndes of men haue any longe tyme bene infected séeinge they alwayes subtilly and craftely goe about to imagine and contriue a number of thinges to establish and confirme their noysom opinions withall For after this sorte wee may sée confuted in the booke of Salomon which is entituled Ecclesiastes the false and erroneous opinions of many touchinge the soueraigne felicitie And the Apostle Paule in his Epistle to the Romaynes Cap. 5.6 and 7. wysely infringeth and dissolueeth no fewe thinges which the aduersaries obiected against the doctrine of iustificatioÌ„ by faith without workes Moreouer the Preacher shall vse all the order and conâ—ing in confutation which wée sée to be prescribed to the Orators and he shall franckely vse negation eleuation translation excusation digression regestion inuersion distinction absolution conquestion inuestigation of the matter and forme of argumentes after the maner of Logicke and whatsoeuer else is of this kynde For of all these thinges examples may be shewed in the Sermons of Christ the Prophetes and Apostles Notwithstandinge he must take dilligent héede of this that his Confutation bée vtterly voyde of all subtill sophistry that it bee without ostentation of the deceytfull drinkes of Logicke and lawelyke craftinesse to be short that it bee without any desyre of cauillinge And that verily for this cause least any man shoulds suspect hym either to trifle or else to bee desirous to circumuent and begyle his auditors Whereof the one is the poynt of shamefull vanitie and the other of malitious subteltie Full well goeth the ecclesiasticall discourse forward that is séene to bee decked and adorned with veritie and simplicitie Some there bee that in confutinge now and then become so hote and vehement that as men enraged wyth ire they brast forth into contumelious reproches yea and somtimes into Thiestes execratioÌ„s which whilest they doo they excéede all measure and mediocritie These men wee wishe to be admonished that they woulde endeuour themselues to restrayne with the bridell of charitie the excursion of their vehement and hasty Oration For it lesse offendeth albeit it bee a sharpe reprehension if it may bee vnderstood to procéede of charitie These thinges touchinge the maner of Confutinge applied to the Popular vnderstanding and congruent to euery kinde of Sermons whither it be a whole booke or a parte of the booke or some certaine place that is expounded or whither we entreat of affayres offred by occasion of tyme may suffise For the thinges that ought besides to be accommodate as proper to the kinde râ—dargutiue or correctiue those things we will with more dilligence declare when we shall seuerally entreat of the same kindes ¶ Of Conclusion Cap. XIII IN euery sacred Sermon eche parte or common place doth craue a briefe conclusion but besides that a certaine apte and conuenient peroration must be added to the whole oration Now it this if many notable places out of a whole booke or a part of a booke haue ben examined a short repetitioÌ„ is rightely made of some principal points Chapters therof If two or thrée places haue bene expouÌ„ded then of euery one in order may be called into memory some certayne proufes such as séeme to be most emineÌ„t probable nowe and then the Preacher strayeth onely in those thinges that pertayne to the last place the doctrine and vtilitie whereof he alonely studiously commendeth But in cace some one certaine place of Scripture or a Theame simple or compound shall thorow out the whole Sermon be declared at large or that the Sermon be taken in hande touchinge businesse which the state of the Church requireth to be handeled then for the most parte a peroration is accustomably bestowed in mouing of affectioÌ„s to the inteÌ„t meÌ„ may be stirred to desire or eschew to alow or dissalowe that whereof entreaty hath bene made Somtyme to Sermons of euery kinde are annexed exhortation or obiurgations vtterly deuided from those places that are before expounded Which then truely rightely commeth to passe when certayne affayres doe happen whereof it behoueth the people to bee admonished So Chrisostom in a place in the ende of his Sermon rebuketh those that neglectinge diuine Sermons vsed to gadd to the Theatre to beholde there the games on horsebacke called Ludi equestres The same in his Hoâ—â—lie 19. vppon Genesis after the Scriptures declared wyth a briefe conclusion hee passeth to an exhortation wherein he detesteth couetousnesse and requireth all men that they woulde endeuoure themselues to helpe the poore and to giue almose vnto them In his Homilie 15. after hee had besought his hearers that they would commende vnto their memory the thinges that had bene spoken touchinge the incomnparable mercy of GOD he admonisheth them that they woulds laboure to passe the residewe of the Lente fruitefully and studye not onely to absteyne from meates but also much more from sinne and wycked attemptes But most commonly he concludeth simply in prayinge and beseacute echinge his audientes that they woulde haue dilligent consideration of the holsome doctrine propounded vnto them that they woulde repeate it after they were returned home somtymes also declare it vnto others which we may sée him to haue done Homilie 2.14 and 20. vppon Genesis and else where and finally conuert it wholely to the amendement of their lyues Moreouer nowe and then the Preachers doe admonish in the conclusion of what matter they are determined to entreate in their Sermon followinge Out of Chrysostom Homilie 4. vppon Genesis also 4. vppon the first Epistle to the Corinth Item his 5. Tome Homilie 28. agaynst Swearinge some gather that the custome was in the church in tymes past that the people after the ende of the Sermon shoulde clappe their handes and make acclamations but so asmuch as this custome séemeth to haue folowed from the Theatre or market place it is worthely obsolete and growen out of vre Much better it is verely to ende all sacred Sermons with prayer or that wee certaynely knowe to bee done in some place wyth the confession of fayth that is to saye with the repetition of the Symboll Apostolyke or Nicaene ¶ Of Amplification Cap. XV. WHatsoeuer thinge is profitable either to teache perspicuousely or also to moue perswade withall all that shall the Preacher purchase to himselfe as most requisite and necessary furniture Therefore let him knowe that argumentations tripartite quinquepartite Enthymemata also Schemes and Tropes further the crafte of amplifying and mouing of affections and finally whatsoeuer else of this order is
appereth Ephes 5. where he sayth that Christ hath loued his Church and that he hath giuen himselfe for it to the intent hée might sanctifie the same The state of the euangelicall history by him written Ihon himselfe declareth in his owne sense Cap. 20. namely that Iesus is Christ the sonne of God by whome the beléeuers obteyne euerlasting lyfe Now euery man may easely iudge that these thrée states of entier bookes are to bée referred to the kynde didascalick as those that conteyne the chiefe principles of Christian religion But when a parte of any one booke is explayned it is of no greate difficulty to fynde out the state For one while by consideringe the order of the argumentes consequently followinge one an other and tendinge to one the same scope it is soone and easely inough to bée picked out other whiles agayne the diuine writers themselues doe in apte and perspicuous woordes set forth the same Steuen Act. 7. hath a Sermon very sharpe and vehemeÌ„t the state whereof is That true relygion doth not consist in the Temple or ceremonies but in fayth to God warde and his sonne Iesus Christ For to this scope doe concurre as well those things that were spoken of the accusers of Sainct Steuen as also the actes which hee calleth to memory in all that time wherin there was no Temple amonge the Iewes consecrate vnto GOD lykewyse the prophesies of Moyses touching the cumminge of Christ also the woordes added by him lastly concerninge the same matter It appeareth therefore euidently that the holy Sermon of Steuen is of the kynde redargutiue inasmuch as the false perswasion of the sanctitie of Hierusalem and the temple is subuerted theirein Where Paule the Apostle exhorteth the Bishops or elders to prouide for themselues and the flocke lest any hurte or detriment shoulde be ministred on the sodeyne by false Teachers the discourse of his Oration doth not obscurely demonstrate that his wholle Sermon is of the kynde instructiue In that parte of the Epistle to the Romaynes whih consisteth in the 9.10 and 11. Chapiters howe it is affirmed of the Apostle that the Iewes ought by the iustice of GOD to bee reiected and the Gintiles to bee called by gods mercy to the knowledge of the truth the argumentes in due order placed doo more apparantly signifie then that it may be dissembled Therefore we conclude the all that tractation also is of the kynde didascalick Moreouer those men that render the state of their Oration themselues doe it sometymes in the beginninge sometymes in the later ende Examples of the state rendred in the entry of the disputation are these The Gospell is the power of God to saluation to euery one that beleeueth The rightuousnesse of God by it is reuealed from fayth to fayth The same state or generall proposition is repeated more apparauntly cap. 3. we suppose sayth he that man is iustified by fayth with out the workes of the lawe Therefore is that state of the kynde didascalick Moyses Deuteronomy 11. admonisheth all the Israelites in the beginninge to obeye the commaundementes of God wyth their whole harte which likewyse he inculketh in the ende wherefore all that Sermon is of the kinde Institutiue or instructiue Esay Cap. 40. beginneth in this sorte Comforte O yee prophetes O comforte my people and in the wordes followinge each one maketh to consolatioÌ„ By meanes whereof it appeareth sufficiently that his Sermon there is instituted in the kynde consolatory Agayne Peter Act. 10. beinge in the house of Cornelius addeth to the state of his Sermon in the very ende saying Whosoeuer beleeueth in the name of Iesu shal receyue through him remission of his sinnes In lyke maner S. Paule in the later ende of his SermoÌ„ By hym sayth hee is declared vnto you forgiuenes of sins from the which yee coulde not bee iustified by the lawe of Moyses It is requisite therefore that we reduce these two Sermons to the kynde didascalik Againe the same S. Paule reasoninge of them that were fallen a sléepe in Christ in the beginning of the same place sayth Be not sorowfull and in the ende he addeth Comforte your selues one an other with these wordes Who therefore perceyueth not that parte to be conteined in the kinde Consolatory And certes if any man be determyned to expounde in his Sermon some certaine place or senteÌ„ce out of the scriptures he after his owner arbitrement choseth out such a one as he supposeth to bee most méete and conuenient for his purpose for which cause it is very necessary that the state of his Sermon be knoweÌ„ vnto him before he taketh the same place in hande The like iudgement is worthily to be taken of those men that are prepared to speake of busines offred by occasion or of a Theame either simple or compound For in asmuch as it behoueth theÌ„ to prefixe to themselues a certaine state or generall proposition truely it can not bee chosen but that they muste be verye well instructed as touchynge the kynde of Sermon vnto which their dicourse followinge doth apperteyne But these thinges touching the maner of findynge out the kynde whervnto all sacred sermons are refâ—rredâ— we suppose to be sufficient ¶ That there ought in euery kinde of Sermon certayne thinges to be obserued as proper to the same kinde and fyrste how that may bee accomplished in the kinde didascalick or doctrinall cap. II. IN our former Booke entreating of all and singuler the partes of diuine sermons we haue shewed certayne briefe and ordynary formes of exhordiums propositions diuisions and conclusions But when we were come to confirmation wee admonisshed that there was no small diuersitie to be séene in this and no little study and dilygence required to the apt conuenient pertractation therof That thing how true it is it is time that I declare and that by discoursing orderly through all the kindes of Sermons For truely as ther is great difference of the things which are handled in euery kinde so is it verye requisyte and néedefull that diuers and sondry kindes of furniture be prouided For who séeth not the great variaunce and contraryetie that is betwixte a true opinion and a false opinion Agayne what diuersitie there is in defending the one and impugning the other Furthermore great is the difference betwéene vertue and vice and in stirring vp to the one and disswading from the other Moreouer of the perils which coÌ„tinually oppresse vs on euery side beset vs wonderfull is the varietie Whosoeuer therfore is endued but with a meane iudgement perceyueth that in all these thinges confyrmations â—ught diuersly to be framed manifold places of inuentioÌ„ together with sondry and distinct caÌ„tions to be sought for Wherfore this diuersitie of coÌ„firmatioÌ„s we wil first take in hand to declare in the kinde didascalick in whiche if we shall bestow somwhat the more dilligence it shall be lawfull for vs to vse fewer woordes heereafter in the other kindes Thrée thinges
that kinde profitable to teach illustrat moue all which things so far forth as may bee they adioyne to the vnderstandinge of the hearers and to the present state of thinges As touchinge which diligence and industry somwhat we haue saide in our former booke what time we noted some thinges in generall of confyrmation Herevpon it commeth to passe that they déme this order of treatinge to bee easie and of no great laboure and like as to them that teach so also to the hearers whō it is best not to bee ouerated with ouer many places or partes very apte and accommodate That somtimes the whole sacred readinge is with all the partes thereof to bee directed to the explication of one common place Cap. V. IT happeneth somtimes that a sacred readinge is offered so subsistinge and linked together in partes that euery one may in order of discourse be aptely referred to one and the same common place By cōmon place I here vnderstand the state it selfe and the certaine preposition which is summarily excerpted out of the whole readinge and may profitably be prefixed to the intent a further entreatye may be made therof Howbeit he that coueteth to finde out this same state hath néede inespecially to bestowe some time in readinge reuoluinge the sacred lesson and to serch diligently with rype iudgemente whither and to what ende it wholly tendeth For take this by the waye let no man thinke that he can by interpretation apply the whole readinge to one common place excepte the very partes thereof be by a certaine propinquitie and consent ioyned together after a sorte betwene themselues Wherefore the profitablest waye is by glidinge eftesoones thorough all the partes to looke whether thou maist in them obserue any certain order and progression of causes effectes contingents connexes adiacents and such like places howsoeuer allied one with an other Where if thou findest such an order in déede then maye the whole order of partes bee easily deduced to one certaine common place Howbeit this maner of interpretinge is scarcely vsed any other where then in historycall narrations For where any thinge is simpely affirmed and manye argumentes prouinge the same thinge bee in a didascalick method orderly digested there no man shall deuise to excogitate any strange thinge neither induce any thing discordinge from the same In the first to the Corenthes cap. 15. is proued and established with most learned and weighty argumentes the chiefest principle of Christian religion namely touhinge the resurrection of the dead I praye theée therefore were it a pointe of wisdome either to serche out other argumentes as more fytte for the purpose or otherwise to interprete the selfe same then the simple and plaine sence of the wordes requireth Him that shoulde goe aboute to attempt this thinge all men vndoubtedly would accounte to be madd Therefore it shall bée best for vs to tarye and abide still in historycall narrations An example of an entier history as touchinge one common place explayned in the kinde didascalick amongest other very excellent and fytte occurreth in the epistle to the Hebrues cap. 7. where whatsoeuer is read in the olde Testamente of Melchisedick we may sée very aptely expounded to declare Iesus Christ to be the onely high and euerlastinge Bishop of gods Church And least we should any longer deteine the reader wée will euen forthwith make a proofe of the mater There is extante Luke 24. a very proper narration of the twoo disciples gooinge to Emaus Two of the disciples of Iesus went that same daye to a towne which was from Hierusalem about threescore furlonges called Emaus And they talked together of all these thinges that were done And it came to passe as they communed together and reasoned that Iesus himselfe drewe nere and wente with them But their eyes were holden that they coulde not knowe him And he sayde vnto them What maner of cōmunications are these that ye haue one to an other as yee walke and are sadde And the one named Cleopas answered and said vnto him Arte thou onely a straunger in Hierusalem and hast not knowen the thinges that are come to passe there in these dayes And he sayd vnto them what thinges And they saide vnto him of Iesus of Nazareth which was a prophet mightie in deede in word before God and all the people And how the high priestes and our rulers deliuered him to be condemned to death haue crucified him But we trusted that it had bene he which should haue redeemed Israel and as touching all these thinges to daye is the third day that they were done Yea and certaine women among vs made vs astonied which came earely to the sepulchre and when they found not his body they came saying that they had also seene a vision of angels whiche saide that he was aliue Therfore certaine of them which were with vs went to the sepulchre and founde it euen so as the women had said but him they sawe not Then he saide vnto them O fooles and slow of harte to beleeue al that the Prophets haue spoken Oughte not Christe to haue suffered these thinges and to enter into his glorye And he began at Moyses and at all the prophetes and interpretd vnto them in all the scriptures the thinges which were writen of him And they drewe neere to the towne which they went vnto but he made as though hee woulde haue gone further But they constrained him saying Abide with vs for it draweth towards night and the day is farre spent And so he went in to tary with them And it came to passe as he sate at the table with them he tooke breade and gaue thankes and brake it and gaue it vnto them Then their eyes were opened they knewe him but hee was taken out of their sight And they said betwene themselues Did not our harts burne within vs while he talked with vs by the way whē he opened to vs the scriptures And they rose vp the same howre and returned to Hierusalem found the eleuen gathered together them that were with thē which said The Lord is risen in deede and hath appeered to Simon Thē they told what things were done in the way how he was knowen of them in breaking of bread Whilest I somwhat briefely come ouer this readyng I perceiue that in it is most cléerely shewed how and by what meanes the disciples came to the knowledge of the trueth of Christ and how after many things it is sayde that their eyes were opened and that the Lorde was knowen of them Therfore I may séeme very aptely to gather the state of the whole reading namely how we may aspire to the knowledge of God and the trueth of his word Wherefore I doubt not to pronounce this readynge to be placed in the kinde didascalick Moreouer I sée the partes to be so disposed and so mutually followinge one an other that any man may verye well note and poynte out in them
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 spokeÌ„ 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 AbrahaÌ„ 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 AbrahaÌ„ 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 takeÌ„ 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 theÌ„ 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 sâ—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
as it is required of vs that we should expound a parte of an holy boke or also some certaine place taken out of the holy Scripture it is by all meanes very requisite that we expresse the state or summe of those thinges whereof wée will entreate in one theame compounde And that the like thinge happeneth somtimes when entreatie is made of an entier booke of Scripture wée haue already by examples brought as touchinge Ecclesiastes Cantica Salomonis and the Gospell after Iohn aboue declared Besides when any thinge falleth out by occasion to be talked off in the pulpit it is necessary that the same be propounded in a theame compounde Of this sorte it is if I say Honger or drouth is paciently and quietly of vs to be endured God by his iust iudgement sent the calamitie that fell through haile Of the one Theame Basilius Magnus most grauely entreateth of the other Gregorius Nazianzenus Now hereby it maye plainely appeare that the vse of those thinges which are to bée touched in this Chapter is of very great importance in the Church of god In the meane time it shall be lawfull briefely to absolue these thinges forasmuch as very many pointes doe accorde herevnto which are sufficiently at large discussed in the former Chapters I. Where if so bée therefore thou be determined to handle a theame compounde when a whole booke is taken in hande to be declared or a part out of any booke of scripture is proposed to the multitude there is no man that seeth not the very text of the diuine wordes which are recited in the sacred assembly to minister and suggest by it selfe many and diuers things which may both godly and relygiousely be vttered and through euery part thereof be aptly dilated and amplified It shall then therefore be best to imitate followe some one of those orders of expoūding which we haue comprised in the 3.4.5.6 chapters of this present boke II. But where as no reading or lecture of holy Scripture ouer longe shall goe before but onely either a briefe sentence or a place out of some sacred booke shall be taken in hande or els no wordes at all be premised out of the scriptures thē truely it shall be expedient thoroughly and exactly to consider all those thinges in order which we haue in certaine obseruations comprehended noted in the seauenth Chapter as touchinge the maner of handelinge one place or sentence of scripture For it is conuenient that the same consideration be had as well of a sentence as of a theame compounde A proufe hereof is this that oftentimes those that are purposed to declare a theame compound doe gladly borrowe some sentence out of the scriptures which may be agreable to their purpose doe prefixe it before their Sermon or in any wise insert it The Apostle to the Romaynes 4. intendinge to proue that man is iustified by faith taketh that sentence out of Gene. 15. Abrahā beleeued god it was imputed vnto him for rightuousnes In the Epistle to the Galathians handeling the same matter he produceth out of Geneses 22 the promise of god made vnto Abraham In thee or in thy seede shal al the nations of the earth be blessed Moreouer in the two sayd Epistles in that to the Hebrues is prefixed a theame compounde or briefe sentence out of the prophet Abacuc 2. The iust man shall liue by fayth That the same craft or cunning therfore is aptly to be applied to the tractatiō of a theame cōpound which a litell before we shewed to be requisit to the discussing of a sētence or place of holy scripture ther is no cause why any man should doubte III. And forasmuch as wée then also admonished that it is somtime very necessary in case a resolution of a sentence or place taken out of the Scriptures be had and all the partes therof examined a parte it shall be profitable also to vse the like experience in the tractation of a theame compounde When this thinge is to be done it shall be conuenient not onely to goe that waye to worke which we haue shewed to bee open vnto vs in the holy Scriptures and that truely very excellent but also wée shall gette furniture of teachinge both substanciall and plentious out of those thinges whiche in the former Chapter bée of vs declared as touchinge the explanation of simple theames For certes the places which deuided into two formes or orders we shewd to be attributed to the kinde didascalicke doe giue occasion of deuising and finding out great and weightie thinges of euery theame that is offered Wherfore wee shall not without cause require ayde and succoure of them As touching all which thinges here to repeate againe with many wordes that which hath bene already sayd would bée very superfluous IIII. And surely séeinge the multitude and varyetie of thinges is infinite that are treated off in the Church so ofte as the vse and order of time doe require there can no better counsaile or aduice be giuen then that euery man haue a speciall regarde vnto their Sermons which haue most aptely and holily handeled theames compound and that he endeuour so far forth as lieth in him to render and expresse in his sermons that which he perceyueth to haue most force and grace in them Such Sermons are with great care and exacte iudgement to be pervsed to the intente thou maist examaine euery thinge occurrent in them and that which is best to bee liked choycely digest and put in order as things to be adioyned to thy household stuffe to be vsurped as thine owne when time and occasion shall serue To make any futher declaration it is not necessary But examples wherein theames compounde of the kinde didascalick are most learnedly explaned these inespecially be commended in the sacred Scriptures In the Epistle to the Romaynes the Apostle declareth at large that men are iustified by faith without the workes of the lawe Againe cap. 9.10.11 That the Iewes are reiected of god and the Gentiles called to be the people or Church of god In the first Epistle to the Corinthes cap. 15. it is proued by stronge argumentes that the deade doe all rise or reuiue againe In the Epistle to the Galathyans it is againe confirmed that men are iustified by fayth without the workes of the lawe in the last part of the second Chapter and also in the 3.4 and some parte of the 5. Chapters In the Epistle to the Ephesians Thapostle teacheth in thrée Chapters that men by the onely grace of God in Christ are elected called iustified and glorified The author of the Epistle to the Hebrues in two Chapters declareth with wonderfull perspicuitye that Christ is true God and true man. In the same Epistle cap. 7.8.9.10 out of one sentence of scripture are drawen fower distinct theames compounde and euery one of thē is with certaine and assured reasons established and explaned whereof the first is that Christ is a preist after the order of Melchisedec
the second that the priesthode of Christ is farre more excellent then the priesthod of Aron or Leuiticus the thyrde that by the priesthod of Christ the Aaronicall priesthod is abolished the fourth that by the priesthod of Christ the olde ceremonies sacrifices and euen the lawe it selfe doe take an ende In déede I must nedes confesse that the sayde Epistles are not writen in the popular kinde of teaching but it is vndoubtedly to be graunted that in them maye be noted such a trade and maner of collectinge argumentes and proufes and likewise such a disposition of thinges as is to be founde in no other bookes of scripture beside Therfore euen for this cause do we here worthily coÌ„mend and set foorthe the examples conteyned in them where we haue appointed to entreate of inuention and disposition As for the Sermons of Christ and the prophetes we haue out of them shewed some examples already in the seconde Chapter of this present booke Out of Chrisostom Tome 5. may be added these sermons entituled thus that Christian ought to leade a holy and vertuous life That we must doe well in the least thinges That a Christian man ought with great endeuour to tender Gods glory That it behoueth euery man to be carefull for his owne saluation That their trespasses are to be remitted that haue offended vs That the remembraunce of sinnes past doth much profit How we should communicate the sacred misteries That we ought with all kinde of duties to giue thankes vnto god That loue doth direct and accomplishe all thinges That we ought to loue euen our enemies that persecute vs. But it behoueth not the younge beginners for whom we haue writen these thinges to be accombred and ouercharged with the multitude of examples Hitherto haue we procéeded touching the diuers formes of Sermons in one and the same kinde Didascalick in the tractation whereof like as with singuler fidelitye so also with great diligence and industrie haue we specified those thinges which we supposed were most profitable for our purpose We haue in déede bene the longer herein partely that we might make all thinges plaine and easye and partely least we shoulde of necessitie be compelled to our great griefe to repeate againe the same thinges in the discourses following For certes that in euery kinde of Sermons so ofte as the cace requireth one while the partes and manifold readinges of the sacred bookes an other while some sentence or certaine place out of the Scriptures moreouer somwhile simple theames somtimes theames compounde are expouÌ„ded declared there is no man that is ignorant And whosoeuer he be that hath now already rightly conceyued what ought to bée done in euery forme of sermon in the kinde didascalick he shall easely vnderstande what is likewise to be done in the other kindes of Sermons of which we will nowe take in hande to speake For in case thou doest except the palces of inuention and also the cantions proper to euery kinde the order and proportion of all the kindes will in a maner be all one ¶ With what great care and industry it is to be prouyded that those things which are alleadged in the sermon out of the fountaines of the scriptures or from any other place may skilfully accordingely be applied to the matters present cap. x. THat which shall now bée spoken off will profit much as well vnto the thinges that haue bene hitherto touched as also vnto those thinges that remaine may worthily be accounted amonge the chiefe and principall vertues of a faithfull teacher That is this that all those to whom it appertayneth to enstructe the multitude doe with great care and diligence endeuoure themselues cunningely and aptely to aplie those thinges which they in their Sermon produce out of the fountaines of the Scriptures or from anye other where either for proofe or illustratinge of their cause to the present state of things and matters incident For verily that it is by all meanes to be prouided and foreséene that nothinge harde wrested or in any wise far fet be alledged out of the scriptures when we intend to stablish the doctrine of faith or a principle of our religion I suppose there is no man that knoweth not And certes our desire is not onely to admonish the godly sorte of this but we aduertise theÌ„ also the a speciall diligence ought to be emploied in this the the testimony which is founde now fully â—o agrée with the busines in hande be with an apte forme of wordes declared to be as fitte and correspondent therevnto as if the diuine author out of whom it is borrowed had first purposely spoken of the very same matter And doubtles we sée some wheÌ„ as they vtter a prophesie a promise threatening graue sentence or a notable example out of the canonicall scriptures to expresse it with such comelines and decencye of speache and so to apply it to the present state of thinges and euen present it as ye would saye to the eyes and senses that the hearers are compelled to iudge and not vnwillingly to confesse that the same thing was longe agoe spoken or writen for their sakes and especially of their times neither can it be tolde how greatly good men are delighted in their mindes if at any time they chaunce to here some one excelling in this craft And in déed all Preachers for the most part doe after one and the same manar goe about to apply the places of scripture to the peculiar affaires of their owne church but they do it not in any cace w like successe Wherfore if we sée any in this behalfe to surmount the reside we we must needes interprete it to come to passe by the singuler gift of the holy ghost Which thing séeing it is so we with very good right exhort all the ministers of gods word that they would with all their power enforcement apply themselues vnto this point and craue of god their heauenly father that he would vouchsafe to giue theÌ„ his holy spirite which may enstruct theÌ„ in all thinges There are found in the sacred scriptures some formes of such applications if not described with many wordes yet right worthy to be of vs exactly obserued and studiously followed For they enforced me by their grauitye importauÌ„ce that I should thinke it expedient to put those that will teache in the church in remeÌ„braunce of them Our sauiour Christ the prince of all preachers entred accordinge to his custome on the sabboth day into the sinagog and stoode vp to reade And there was deliuered vnto him the boke of the prophet Esay And when he had vnfoulded the booke he found the place where it was writen The spirite of the Lorde is vppon me and therefore he hath annointed mee c. Wherevpon he began to say vnto them This day is this scripture fulfilled in your eares In which place Christ vndoubtedly did with manye wordes apply the oracle of the prophet vnto that time as
inuentione entreatinge of reprehension and Fabius Quintilianus in his fifte booke cap. 13. touchinge confutation doe teach some thinges not to be refused In which notwithstanding the preacher must prudently disâ—earne what may rightly by introduced into the Church where all things ought to be accomplished with great reuerence and without the breach of charitie and what is to be left to the brabbelinge pleadinge place VIII Diuinitie sheweth also certaine formes of solutinge or assoylinge peculiar in a maner to it selfe and very much vsed and frequented Chiefely and principally the iudgement of God is oft times set against the iudgement of men or the sayinge of the superior against the sayinge of the inferior In which respecte verily Christ Math. 15. infringeth the opinion and tradition of the Pharises by opposinge against them the worde assertion of god him selfe when he proueth them guilty by reason they transgressed the commaundement of God through their owne traditions IX The true and natiue interpretation of the Scripture is alleadged against that which was of other peruorstly put forth Christ Math. 4. vnto that that the diuell saide If thou be the sonne of God cast thy selfe downe headlonge For it is writen he shall giue his Angels charge ouer thee and with their handes they shal beare thee vp least at any time thou hurt thy foote against a stone answereth eftesâ—nes by bringinge a true interpretation It is writen saith he Thou shalt not tempt the Lorde thy God. X. To the sentence by an other alleadged is sometime added or opposed that which in the same matter is chiefely to be considered When the diuell had sayd vnto Christ If thou be the sonne of God commaund that these stones be made bread Christ maketh aunswer Man liueth not by bread onely but by euery worde that proceedeth out of the mouth of God. As who sayth Christ addeth that wherevppon dependeth chiefely the sustentation and preseruation of our lyfe and opposeth and preferreth spirituall nourishment to that which is corporall XI Necessitie requireth often times the a concilement of the places outwardly repugnant be vsed made as touching which matter Augustine hath copiously entreated in his bookes de consensu EuaingelistaruÌ„ likewise against Adimantus the disciple of Maniches we also haue briefely touched some thinges in our second booke de Theologo coÌ„cerninge the order of diuine study XII And moreouer the same places may stand vs in great stead be oft times applied to redargution which in the preceeding chapter we recounted fit to the confirmation of true doctrine The diligent reading and examining of confutations which doe here there occurre in the sacred scriptures will euidently demonstrate many moe thinges perteyning to this effect XIII And like as to the solutions of argumentes and reasons are very opportunely and fitly added those thinges that may stirre vp and prouoke the mindes of men to assent euen so at the ende of that part or whole Sermon which is ordeyned to reproue shall not vnprofitably be heaped togither certen perswasiue or rather dehortatory reasons wehreby men may be deterred froÌ„ embracing false assertions premonished to take diligent héed of the infection of hipocrites Such are reasons deriued of the study scope of false teachers after which sort Christ and the Apostles doe oft times forewarne the belieuers lykewise of the unprofitablenes of the unrightuousnes of the perill and daunger of the thing c. Whereby are declared the dammages inconueniences which out of errors and dissentions doe redounde as well publikly to the Church as also priuately to euery mans conscience In which behalfe may some thinges lawefully be entermedled méete for the mouinge of affections But like as in the former kinde so in this also are certaine Cantions very requisite and necessary I. The preacher shall endeuour himselfe with all industry and diligence to bringe to light the subtill sophistry and fraudulent workinges of the aduersaries but with such pollicie and discretion that he againe be not thought to vse like sophisticall dealinge The talke of truth ought to be playne and simple For in case thou doest nothinge els then subtelly inueigh against subteltie thy tale will be as much suspected and disliked as their tale whom thou impugnest and the hearers will iudge none other but that there is come before them som noble payre of sophisters as if they behelde Protagoras and Euathlus on a day appointed brauling in the brabbelinge consistory II. Howbeit neither is it necessary nor expedient publikely to ensearch and narrowely to examaine all thinges which are produced of the authors of false assertions whither they bée Ethnickes or heretickes leaste verily whilest we goe about to withdrawe men from error wee minister occasion to some amonge the hearers especially to the curious to enquire more scrupulously after them and by this enquiry as it commonly commeth to passe to slide and fall into erroure Counsell not much vnlike to this giueth S. Augustine who in this booke de catechizandis rudibus cap. 7. hath these wordes Then is mannes infirmitie to be enstructed and encouraged against temptations and offences whither they be without or in the Church it selfe without against the Gentiles or Iewes or heretickes within against the chaffe of the Lordes floore Not that discourse shoulde bee made agaynst all kindes of frowarde and peruerse menne nor that all their crooked and fantasticall opinions should by questions propounded be refelled but it is to be declared according to the shortnesse of time that it was so sygnified before and what the profit of temptations is in teachinge of the faithfull and what holsome medicine there is in the example of Gods pacience who hath determined to suffer these things to the end That whiche Augustine therefore thought good to be done in teaching the elder sort that I suppose in consideration of our times wyll be profytable to the whole multitude in which no doubte a number may be founde more rude and ignoraunt then those rude and simple of whom he maketh mention III Moreouer the Preacher shall take diligent héede least he be thought to vtter and pronounce any thinge of a corrupt affection of which sort it is in case he immoderately flattereth himselfe or those that fauour his opinion if he commendeth all his owne stuffe more then is méete or if so bee hee inueigheth ouer bitterly against any of his aduersaries as though he were more incensed with hatred of the persons then with desyre of defendinge the trueth In déede he may touch the persons sometimes also sharpely after which sorte we sée the Pharisies to be handeled of Christ but â—e must in no wise pretermitte grauitie wherevnto it behoueth a godly zeale to be ioyned and that as the Apostles speaketh accordinge to knowledge finally thorough loue he ought to auoyde all offence giuinge IIII Againe in the whole Sermon behoueth great moderation to be vsed whereby all men may be giuen to vnderstande that their saluation and repentaunce is ernestly
meanes for I entende not to touch any more it is brought to passe that if there bee many ministers of Churches in one Citie they heinously vary and contend one with an other to the great offeÌ„ce doubtlesse not onely of their next neighbours but euen of straungers also and such as dwel a great way off from them but if there bée not many ministers of Churches together in one place yet doe the rest of the states of the common weale and the whole people exercise most bitter iarres and priuy hatreds amonge themselues Thus the small foundations of discord and dissension being once layed no man can lightlye expresse in wordes how greatly the mischiefe groweth and how far in short space it spreadeth abrode For sodenly from one place or other do breake foorth new deuisors of peritous treacheries with whom it is but a sport or pastime to set simple and plaine dealinge men together by the eares to minister féedinge to the flames of discorde and as it is saide in the prouerbe to put fire to the match or oyle in the furnace But by litle and litle the mischiefe créepeth further and first goe to hauocke those thinges that are placed in the Church for good orders sake then next is troden vnder foote the doctrine of religion and except politike prouision bée had in time the whole Church is at length vtterly subuerted and ouerthrowen Seeing then so many and great inconueniences do budde foorth out of very smal beginninges of dissensions and all truely bée ascribed to some one rashe and temerarious Preacher Yée perceiue I doubte not my déere brethren as many as are aduaunced to the excellent founction of Teaching the people that yée haue with all your possible power and enforcement to labour and endeuour your selues studiously to imbrace nourish peace and concord It behooueth you ofte times to consider and to imprint déepely in your mindes that in case ye shall doe otherwise all men will foorth with crye out euery where with seditious voyces that you are the great disturbers and hinderers of humaine societie that you are the common distroyers and murtherers of men that from and through you whose duty it was chifely to prouide salue for euery fore infinit euils and mischiefes do redounde to the perill and decay of wretched Citizens It shall be requisite therefore for euery Preacher to bee very carefull and proâ—iâ—elite least that being surprised with his owne inordinate loue he so blinde and deceiue himselfe What doth not selfe loue and the ambitions desyre of 〈◊〉 â—usorce 〈◊〉 or tall to doe It is the â—oynt of one that to hast all 〈◊〉 â—unoberately like Thraso to 〈…〉 but he seemeth to be most foolish that â—â—tteth his confidence in value glory They that 〈◊〉 so please the worlde can not be the seruaunts of Christ It is one thing for a man to sake the glory of Christe an 〈◊〉 thing to 〈◊〉 after his owne glory Further 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say Striuings about words vaine speaches and new found phrases they that teach the people shall auoyde and detest worse then a dogge or Snake remembringe that they haue longe beefore beene admonished of this thinge Againe how greatly not onely ecclesiasticall Teachers but also euen as many as are entred in the sacred rules of our religion ought to abhorre froÌ„ the assertion of false and erronius doctrine the authors of holy books do euery where inculkate and declare Moreouer that he is farre from a wise man which is as her hastye of credit and will beleoue euery prater and backbiter besides that there rise innumerable inconueniences of detraction although the wise Salomon had helde his peace and the Prophetes and Apostles sayde nothinge at all yet might it very well bee knowen and perceyued euen out of the Ethnicke writers which haue published many learned sentences touchinge the same thing Futhermore that light and vile persons also idle Dames and Huswines in matters specially appertaining to the Church be in no wise to be heard and harkened vnto euery man I suppose is perswaded sufficiently in his owne minde or conscience albeit truely we are by many proofes and experiments taught in these daies how meete and conuenient it is What shall we further saye All good men ought assuredly to be perswaded of this that hée which causeth trouble and perturbation in the Church but chiefely he that is the first breaker of peace beginner of discorde doth more grieuously offend shal more sharpely be punished at Gods hande then be that hath committed those heynous crimes so commonly detested I meane murder theft adultrye felonye or such lyke Whosoeuer shall once giue occasion of schisme and dissention in the Chruche may thinke continually that all those thinges are spoken of and against him which are mentioned of the holy Prophetes and Apostles against false teachers and fantasticall authors of sectes He néede not hope to aspire to the heauenly Hierusalem wherein alone is the eternall fruition of eternall peace to be bad which will not learne how happye and ioyfull a thing it is for brethren of this earthly Hierusalem in the Lordes house to dwell together in vnitie But an end I must make there is no remedy To the suppressing therfore of al these perils inconueniences the most spéedy and effectuall remedy and moste soueraigne preseruatiue is if all as well the Preachers as the people doe before euery sermon with as great deuotion as they can humbly call vpon God their heauenly father and require these thrée thinges to be giuen vnto them Fyrst that he woulde vouchsafe to puryfye and illustrate with his holy Spirite all theyr hartes in generall Seconde that he woulde giue vnto the Preachers themselues both the will and power fréely to set foorth all thinges profytable and wholesome and also that hee woulde guide and gouerne their lippes tongue members and all their whole action least they vtter any thing which is vnséemely and vncomely Thirdly that he woulde againe vouchsafe to furnish and enstruct all their harts and mindes together as wel with desyre of procuring and preseruing of peace as also with an ernest indeuour of profyting in true godlynes and fynally that he would make them all stedfast and constant in their holy and godly purpose Wherfore that Preacher may trust assuredly to haue good and fortunate successe in Teachinge which will duly consyder and remember those thinges that haue now of vs beene sayde Soli Deo honor et gloriae ¶ FINIS 1. Cor. 4.1 â— 1. Timo. â— 2.3 I. Tvvo vvayes of interpreting the scriptures and certaine pointes proper to theÌ„ both A collation of the order of teaching in Scholes in Churches 〈◊〉 of 〈◊〉 Popular Scholasticall Transition The proposition The partition of this work II. The excelency of the Preachers office Of the name 1. Cor. 3. Philipp 2. Cor. 4. Of the dignitie of the thing Marc. 16. 1. Cor. â— 1. Timoth. 5. Daniell 12. Thre thinges needefull in a