shoulde come vnto Iohn and by hym be commended to the people And sayth Beholde the lambe of God that taketh awaye the synnes of the worlde IIII. Doctrine The fyrst reason whereby Iohn declareth Christ not onely to be man but also God deriued of the type to the truth and of the propheticall predictions to the thinge present In times past it was presignifyed and foretolde partly by diuers sacrifyces and rites and partly by the oracles of the holy prophets that there would one day come a lambe with whose bloud the synnes of the whole worlde shoulde be clensed And certes that Lambe is this whiche wee fee Christ Christ therefore expiateth the synns of the world with his blood and death Howbeit by blood and death is noted the humanytie of Christe whiche is playnely expressed Heb. 2. Againe heerevpon it followeth that Christe forsomuch as hée purgeth sinnes is also very god For no man can deny that by his owne proper power and vertue to expiat take away and remitte sinnes belongeth onely vnto God. But as touching that which perteyneth to sacrifices or rites â—he Scripture most apparauntly entreateth as of the Paschall Lambe Exod. 12 of the two Lambes to be offered dayly continually Exod. 29 and Num. 28. finally of the Lambe to be giuen after certaine dayes of clensinge for euery childe newe borne Leuit. 12. To these tipes and figures the Iohn directed the force and sharpnes of his minde no man standeth in doubt The prophesye if we requiyre Christ Esay 53. is depainted described in the likenes of a Lambe holding hir peace when she is leade awaye to the place of slaughter Therfore that Lambe both God man which the tipes and predictions of the prophetes foretould should come Iohn affirmeth to be present and that it ought to be acknowledged in Christ And what other thing séemeth to be signified by the particle Ecce Behoulde then a difference betwixte the lawe and the Gospell In the time of the lawe were inculked in the Churche figures and prophesies of the Lambe to come but vnder the Gospll the Lambe it selfe is openly séene Wherfore here vppon maye easely be gathered the certaintye and excellensye of the Gospell and of the euangelicall doctrine before the lawe As touching which thinge also 2. Corinth 3. We haue here then a double doctrine declared at once V. and VI. Doctrine and Institution The power and goodnes of our sauiour Christ is not a littell amplyfied when as Iohn very aptly saith that by him are taken away the sinnes of the world For it is signified that there can not bée so many or so greate sinnes at any time committed but that the bloud of Christ is sufficient to make satisfaction for them Which amplification Iohn expressed also in his first Epistle Cap. 2. saying He is the propitiatioÌ„ for our sinnes and not for our sinnes only but also for the sinnes of the whole worlde And certes it is true if the will of God and of Christ be considered the fruit of his bloud sufficeth and is applied vniuersally to all men but if regarde be had to the will of men there commethe oftetimes an impediment therefrom whereby they can not be pertakers of spirituall benefites VII Redargution They are greatly deceyued that séekâ— for remission of sinnes any other waye then by Christ There is no other Lambe that hath power to forgyue sinnes but this alone to whom Iohn willeth all men spedily to come Be thine owne workes neuer so excellent and presume neuer so much with god after thine owne deseruing yet must thou néedes graunt of necessitye vnto this lambe the right and power of pardoninge thy sinnes VIII Institution Where if we feele then our selues to be oppressed with the greuous burthen of our sinnes for we must all confesse of necessitie the cace so to stande with vs Let vs flye vnto this our aduocate redemer Christ and praye humblye to God the father being iustly offended with vs that it would please him to be pacified for the blood of his innoceÌ„t sonne for somuch as he also is the paschall Lambe offered vp for vs and not impute vnto vs any more our sinnes For what shall it profyt vs to haue Christ appointed the Lambe by whose death the sinnes of the worlde shoulde be taken away if in the meane tyme those thinges which wee haue committed be not done awaye To the ende thereof the benefytes and merites of Christe may bee applied vnto vs albeit vnworthy it is our partes and duties both day and night to praye vnto God our heauenly father with a pure and constant faith IX Consolation With what thinge maye doubtfull and carefull consciences more fortifie and confirme themselues then when they vnderstand that by this meanes the vndefiled Lambe Iesus Christ is set forth vnto theÌ„ through whose intercession as many as beinge moued with repentauÌ„ce of their former offences beleeue in him doe obteyne ouerlastinge saluation X. Institution Wée ought to yelde continual thankes vnto God the father who hath giuen vs to liue at those times in which the Lambe so long before promised and loked for of the holy fathers is exhibited in the flesh and hath with his pretious bloude and death as with a raunsome giuen made satisfaction for the sinnes of all men Many Kinges and Prophetes haue bene desirous to se the thinges that you see and haue not sene them and to heare the thinges that you heare and haue not hearde them c. This is he of whom I sayd After me commeth a man which wente before mee For he was before mee and I knewe him not but that he shoulde be declared to Israell therefore am I come baptisinge with water The seconde reason prouinge Christe to be GOD taken of his eternitie Christ came after me to witte as touchinge the fleshe and his humaine nature and yet went the very same before mee in respecte of his dyuinitye But if Christ be eternall it is plaine that he is also very GOD. And in deede Christ was simplye before Iohn in the beginninge and from euerlastinge as the maker and creator of the same Iohn But yet in takinge of manes nature he is knowne to be after Iohn namely by the space of Syâ—e monthes or thereaboutes as the angell Luc. 1. doth wytnes XI Institution Iohn in auouchinge himselfe fo haue borne the same recorde of Christ before that he heareth now admonisheth vs that we ought neuer at any time to be beterred either with any feare or shamefastenes from the confession of the Gospell but rather whensoeuer occasion is offered that we shoulde clerely and vnbashefully pronounce whatsoeuer wée thincke of Christe and of all the Euangelicall doctrine A good songe though it be oftetimes repeated accordinge to the prouerbe is alwayes gratefull to the hearers Add moreouer that in this place is commended the constancye and perpetuall consente of godly teachers in sound wholsome doctrine Iohn confesseth still the same thinge nowe in
susteyne any offyce in the Church And Iohn bare recorde sayinge I sawe the spirite descende from heauen like vnto a doue and abode vppon him and I knewe him not But he that sente me to baptise in water the same saide vnto mee Vppon whom thou shalt see the spirite descende and tarry still on him the same is hee which baptiseth with the holy Ghoste XX. Institution Forasmuch as Iohn goeth still on to confesse and preach Christ wee are admonished also not once or twise but frequently and as ofte as occasion shall serue yea and with greate enforcemente of minde euen before the whole worlde to performe accomplishe the same For Christ himselfe also that we should so do hath most grauely commaunded XXI and XXII Doctrine and Institution God neuer omitteth to reueale those thinges vnto men which are necessarye to be knowne to saluation neither doth he euer omitte to giue that which is required to the accomplishement of those thinges that are agréeable to euery mannes callinge Our heauenly father did louingly reueale vnto Iohn as well how he ought to baptise in the name of him that was to come as also howe amongest many to be baptised he should knowe Christ comminge vnto him and the same also to be very god And that was done to the intente he might most diligently and certainly execute his office of publishinge Christ and remission of sinnes thorough him Let vs not doubt therefore but that our most mercifull father will make manyfest vnto vs also whatsoeuer things are to be beléeued or to be done according to the maner of our callinge And doubteles he dayly reuealeth vnto vs if not by ministring new apparitions or miracles yet by setting forth openly the holy scripture which al is nothing els then a diuine reuelation and the same most absolute and certaine as whereby all other reuelations ought as by a touchstone to be tryed and examined XXIII Doctrine Iohn now putteth forth heere the thirde reason yea and the fourth also whereby he proueth Christe to be very God the former taken of the power or office of Christ the later of the signe and either of them declared of God the father himselfe For thus Iohn reasoneth He is God that can baptise with the holy ghoste that is giue the holy ghoste by his owne authorytie But Christ can this doe Christ therefore is God. The Maior is supposed to be manifest of it selfe forasmuch as so great power can light vpon no man but vpon god The Minor he confyrmeth of the signe or pronunciatum of the heauenly father God the father of heauen whiche commaunded me to baptise signifyed vnto me that he had power to giue the holy ghost vpon whom the holy spirit shoulde desende and abide in lykenes of a doue But this signe I haue founde to be in Christ Christ is he therfore that can giue the holy ghost Wherfore if we duly weigh the matter the diuinitie of Christ is here proued and commended by two signes The one is that the holy ghost came down vpon Christ and taried on him The other that Christ baptiseth with the holy ghost In which two signes Christe incomparably excelleth all other creatures and all sorts of men though neuer so holy For in déede the holy ghost in lyke maner commeth downe vpon other men and yet doth not so abide in them as that he alwaies worketh effectually in them Inasmuch as the Apostles themselues after they had receiued the holy ghost in a visible forme are read to haue bene touched somwhat with humaine infyrmities that the holy ghost ceassed for a time to put forthe his strength in them Peter Galath 2. went not directly to the trueth of the gospell Paule and Barnabas Act. 15. so bitterly tarred betwixt themselues that the one was sequestred from the other Dauid after he had receiued the holy ghost and many excellent gifts committed adultrye whervnto he adioyned also manslaughter But agayne when his sinnes were forgiuen hym he was confyrmed of the holy ghost Moreouer men in déede doe baptise but yet only with water and administring no other thing then the outward signe but Christ baptiseth with the spirit and ministreth inward and spyrituall effectes It appeareth therefore sufficiently that Christ by those signes is declared to bée very God. XXIIII Redargution They are greatly deceyued that suppose the sacraments either of the externall action it selfe or of the dignitie of the ministers to take force and effect It is nothing so For Iohn baptiseth only w water But Christ alone baptiseth with the spirit The effect therfore of the sacraments procéedeth onely of God the author or of the spirit which in the sacred action is giuen xxv Institution We ought to pray continually to our heauenly father that whilest thinges externall and earthly are ministred vnto vs by the ministers of the Church whether I say we heare the worde from them sounding in our eares or whether we often vse the sacraments we may there with all also receiue internal spirituall and heauenly fruites For all vtter and corporal thinges wyll be vayne yea hurtfull vnto vs vnlesse our whole minde being through fayth fixed vpon the diuine promises God voucheth safe to impart his holy spirit which may puryfy our harts and make vs pertakers of internal and spirituall benefyts And I saw and testifyed that he is the sonne of god xxvi Institution We sayde in the beginninge that the conclusion is such as that it conteyneth both the state and summe of the whole sermon For it is in such wise declared as we may learne that the confession which we make of Christ ought to be frank and aperte then also to be expressed with apt and perspicuous words Thou séest therefore in this sermon thrée or foure argumentes to be heaped together of Iohn Baptiste whereby he manyfestly proueth that Christ is God. Wherfore speciall labour must be imployed in the explanation of the same arguments and it shall be conuenient to declare at large that the power of remittinge sinnes is reserued only to God that God alone is from euerlasting that the holy ghost effectually working is perpetually present with God alone that it pertayneth onely vnto God to baptise with the holy ghost and that all these thinges are apparauntly to be found in Christ Iesu From this state and square line it is not good to digresse Or if there be any other places which in iudgement may profytably be admixed in respect of the time yet shal they not be but briefely and as ye would saye beside the purpose runne ouer Howbeit these thinges peraduenture might better haue bene shewed in the explication of the fourth chapter of the epistle to the Romaines or 3. 4. to the Galathians where it is auouched that man is iustified by faith withoute workes But it is requisite that those lessons be kept in store for the chapters following Now that whiche we haue hytherto exhibited to demonstrate how and after what
IIII 1. Corinth 2. V. Gen. 43.44.45 2. Samuell 18. Ioan. 14.15 VI. Places apt to prouoke grief and indignation for offeces coÌ„mitted II. Places apt to procure hatred of any vice Places out of Diuinitie seruing to the same effect To the stirring vp of loue Obiurgatory Sermons Places to procure hope of mercy I Places to moue men to coÌ„passiÌ„on Hovv he benifits of christ are to be published and declared I II Places of mouing of affections vvhere and in vvhat order they are most fitly to be taken Figures A heape of figures Ieremie 23. Heb. 4. Not good to cary longe in vehement affections Nullum violeÌ„cum perpetuuÌ„ Phisicum dogma Myld affectioÌ„s euery vvher to be meinte Apoc. 1. Examples The Sermons of Crisostom what Conclusion of the first booke Transition to the latter booke with a briefe declaration of the whole tractation The state of an entier booke harde to be founde The state of a parte of a booke Act. 10. The state of the Oration vvhere it is to be rendred Rom. 1. Act. 13. â—1 thess. 4. ConfirmatioÌ„s Places of Inuention and Caâ—tions ought to be diuers accordinge to the varietie of the Kindes Three things to be obserued in confirmation of the kinde didascalick I. He that wil speake vnto the people vvhen he shal vse confirmation and vvheÌ„ not II What places are to bee vsed A particion of places I Forme Places of the former order Whence these places are taken vvhen vve may rightly vse them The vse of the places of the first order II Places of the later order Principall Questions 〈…〉 Places of the question vvhat is the matter Places the questioÌ„ hovve many partes or hovve manifolde the thinge is Places of the question touching the causes of the thinge Places of the questioÌ„ vvhat be the effects or offices Places of the questioÌ„ vvhat be of affinitie Places of the questioÌ„ vvhat be the contraryes Other Theologicall places in the kynde didascalik Rom. 4. Rom. 4. Math. 2â— Rom. 3. Rom. 6. Tit. 3. 1. Iohn 1. Exod. 33. Rom. 3. Heb. 11. Rom. 10 Deut. 32 Rom. 9 Iohn 19 Math 12 Ioan. 3 Num. 21 Gala. 4. These places vvho may vse vvhen III. Cantions of the kinde didascalick Ioan. 16 1. Cor. 3. 1. Tim. 1.4.6 2. Tim. 2.3 Tit. 1. â— Examples of Sermons of the kynde didascalick Partes twofolde in the sacred Sciptures Common places hovve after vvhat sort to be gathered 1. Example of the former sorte Kynde Math 11. Ioan. 5.10.14 State Common places Math. 6. Math. 6. Psal. 14 Mat. â—6 1. Cor â–ª â— Tim. 4 Iacob 1 Whether all common places occurring in a part of Scripture ought to be declared Obseruations in expoundiÌ„g of common places Horat de Arte Poetie Places meete for the inhabitauntes of small tovvnes and viliages Places to bee expounded in lager tovvnes â— Example Kinde State. Rom. 2. Coloss 3. Math. 18. Luc. 1 13.1â—.23 Ioan 8. Heb. 7. Rom. 10. Deut. 6. Math. 4. Iere. 11. Rom. â— Rom. 9. Eâ—d 4. Esay 10.16 Rom. 9.10.11 Math. 25. Rom. 12. Example III. Diuision State. Kinde I. Confession Ephes 2. Act. 13. 2. Timoth 3. Galat. 4. Iohn 15 â–ª Rom. 8. Psal. 73. Corinth 10. II. ConfessioÌ„ of Christ 1. Corinth 7. Colloss 3. Num. â— Ephes 6 Math. 18. Luc. 18. Iere. 1. Luc. 1. Prouerb 1. Of the places afore goyng which and vvhen moste chiefely to be handled Things to be obserued in the examples of the other forme I Iohn 1 II III IIII Example State. Kinde Arguments Act. 13.14.17.18.19 I. Reason wherby it is proued that Christ is not onely man but also God. 1. Ioan. 1. 1. Corinth 5. Luc. 10. II. Reson Iohn 8. Mth. 10. Marc. 2. Luc. 12. 2. Peâ— 1 Esay 8 Luc. 1.6 Galat. 1 III IIII. Reasons Psal 51. An other forme of Sermons What places are here to be vsed Partes how to be deuided Great affinity and aliaunce of this kinde of Sermons with the former Example Math. 5. Sermons framed of sondry parables Example 1. Corinth 5â— CommoÌ„ places may also be taken out of holy historicall narrations I. Example kinde â–ª II. Example Kinde Math. â— 2. Cor. 3. III. Example State. Kinde Examples of the auncienâ— fathers What things to be considered done of him that will finde out the state Example State. Kinde Disposition Act. 8 Act. 10. Math. 25. Ephes 3. Philip. 1. II. Example State. Rom. 10. 1. Corinth 2. Math. 11. 2. Pet. 1. III. Example State. kinde Ephes 1. Luc. 17. Math. 6.8.14 15.16 Luk. 7.12.17 Rom. 4 Mat. 8.9.15 Mark. 2.5.10 Heb. 11. Hom. 4 Hen. 11. IIII Example State. Exod. 20. Math. 24. A readinge of the holy scripture hovv it is vsed of the holy fathers to be declared to the people A common place is tvvo maner of vvayes declared at large I. Example State. 1. Argumenâ— Ephes 2. II. III. IIII. V. VI. Rom. 8. VIII IX Genes 15 II. Example III Example IIII. Example out of the 1. tome of Chrisostome Obseruations A declaration of sinne by the question what it is Iacob 1.3 Math. 12. Heb. 11. Psal. 5.119 c. A deuision of sinne by the questioÌ„ hovv manifold the thinge is Psal. 51. Rom. 5. â— Ephes 2. Leuit. 5. Psal. 25 1. Tim. 1. 1. Tim. 5 Rom. 1 Math. 18. Rom. 14.15 â— Cor. 8 Math. 12. Luke 12 Psalm 19. Roma iii. xi A declaration of Death by certaine questions Gene. 2 Deut. 30. Rom. 6. Rom. 5. Rom. 3 Heb 2. 1. Pet. 3. 2. Cor. 5. Psal. 34 Philipp 1. Rom. 8. 2. Cor. 5. Luk. 2â— Rom. 8. Math. 24. 1. Thess 4. 1. Pet. 5 Apocalip 20.21 A heape of examples Rom. 1. Galat. 3. Heb. 10. Luc. 4. Actes 2. Rom. 4. Galat. 4. Solution reall Personall Cantions What things are to be ascribed out of the scholes of the Rethoritians to the kinde instructiue Doxologe The maner of persvvading How to exhort The waye and maner of praising How deedes are to be praised The maner of praysing of thinges Funerall sermons Funerall sermons hovâ— to be framed Doxologiae Cantions Examples of persvvasory Sermons Examples of hortory sermons Examples of a person praised 1 Cor. 4 16 2. Cor. 1. Philippi 2. 1. Thssa 3 Examples of a deede praysed Examples of the praise of a thing Doxologiae Cantions 2. Samucl 12. 1. Cor. 5 1 Timoth. 5 Tripartit hist lib. 10. cap. 13 Eodem lib. et cap. 2. Pet. 2. 1. Timoth 5. 1. Corinth 16. Heb. 13. Examples Mark. 11. Luke 19. Proofes Places of the 1. sort or order Pleaces of the II. sort or order Diuine places Rom. 8 Rom. 5. 1. Pet. 3â— Psal. 8. Heb. 12. 1 Cor. 10. Rom. 8. Act. 14. Rom. 8. 2. Corinth Rom. â— Rom. â— Ibidem Act. â— Iohn 15 Iohn 14 Funerall Orations Math. 23. Psal. 133. ¶ Imprinted at London by Thomas East dwellinge betweene Poules Wharfe Baynardes Castle
sure and certaine hope both of a place to teach in and also of liberall entertainement Therefore when Iohn Ficinus Chauncelor to our most noble prince a man for his notable vertue worthy of eternal memory was returned from the CommissioÌ„ or parliament of Rentzburgh Nouiomagus labored with him as touchinge Hyperius Nouiomagus affyrmed that since the méeting was at Henaulde Anno 40 â–ª where he beinge sent froÌ„ our prince was present he could neuer haue his health neither was he able to endure those paines in teachinge which before he had suffered And therfore required that Hyperius might be appointed in his roome who for somuch as he through his infyrmitie was not of power sufficient might take vpon him to reade Ficinus mislyked not the good counsell of Nouiomagus but incontinently calleth Hyperius vnto him exhorteth him to abide still at Marpurge and to shewe forth some token and triall of his learninge For it would come to passe that in case he gaue foorth any notable testimony of his learninge an honest stripend should be appoynted him for his paines Hyperius being with these other such like reasons perswaded abode stil at Marpurge within a smal time after dieth master Nouiomagus the x. of Ianuarie in the yere following in whose place next by thauthority of the masters of the profissioÌ„ succeeded Hyperius and looke what Epistles of S. Paule Nouiomagus had vsed before to interprete the same began he also to expounde And when he had by the space of two yeres and more single as he was trauayled in this trade and function of teachinge he resolued with himselfe to marrye for somuch as he suppose that 〈◊〉 coulde not conueniently pâ—sse his dayes without a wife and the rather bycause he was not greatly sounde as touchinge bodily health Hée tooke to wise therfore in the yere 1544. the xxvii daye of Februarye Katherine Orthia Daughter of Lodowick Orthius somtimes Treasorer of Marpurge whom Iohn Happelius an honest Citizen had left a widowe with two children Of this his wife whom hée alwayes loued most derely he begat sixe sonnes and sower daughters whereof onely two sonnes and thrée daughters doe still remaine aliue But how and in what order he hath nowe by the space of these xxii yeres behaued himselfe amoÌ„gest vs as wel in teaching publikely the holy Scriptures as also priuately the liberall Sciences wée haue now next of all to consider In which office and function of teachinge there séeme vnto mée these fower thinges chiefely to be required First a singuler learninge ioyned with much readinge and experience of thinges next a substanciall power and faculty of teachinge then fidelitie and diligence and last of all grauitie and constancye of life and conuersation And that learninge is required in a Teacher and the vse of many thinges there is no man that doubteth For who is he that euer could well bée taught and reape any fruite of learning of an vnlearned man No more truely can a man perceyue anye thinge that good is of one that is vnlearned than of a stone he can learne to flye But as learning is very requisite and necessary so it is in no wise alone sufficient for a man that is occupied in the Scoles vnlesse the power also of teachinge be ioyned with it Thou maist finde many men very well learned and cunning in the knowledge of thinges which neuerthelesse forsomuch as they are destitute of this power in teaching yeelde no fruit at all neither to Scholes nor Churches Wherevpon the Apostle also requireth such a one to be the Bishop of a Church as is Didacticos that is to say indued with the gift and faculty of Teachinge Neither must fidelitie and diligence bée sundered from these twayne which if it bée absent neither then also wil any fruite redounde to the hearers though the man bée otherwise both learned and eloquent And in him especially that wil professe the holy Scriptures is this faithfulnes which wée speake off of necessitie required Wherevpon likewise Thapostle to the Corinthians as touching the ministers of the worde speaketh in this wise Let a man so esteeme of vs as of the ministers of Christ and disposers of the misteries of God amonge whom this especially is required that they bee founde faithful But no lesse necessary also is this last poynte namely that to doctrine and erudition the life and maners may bée agréeable A fowle shame it is For him that doth teach When the thing he findes fault with Against himselfe doth preach And our beloued Paule requireth a Bishop to bée vnreproueable not stubborne not wrathful not giuen to wine no fighter not giuen to filthy lucre but a keeper of hospitalitie a louer of vertue modest vpright holy sober For what doe those Teachers profyte their herers that do pluck down by their naughty liuing that which they builded vp by their wel teaching that by their liues dayly maners shewe theÌ„ selues to dislike greatly of those things which they prescribe vnto others to bée folowed With what I wil not say authoritie but with what face can the teacher reproue vices in the Schole as dronkennes riotousnes couetousnes incontinency such like which is himselfe I will not say oft times drâ—nke but alwayes druncke not onely giuen to riot but also lyues so wickedly in all superfluitie that he supposeth gods maiestie to be of no power at all which is so couetous that of euery fylthy occasion he gapeth after vnsatiable gaine who finally hath so wallowed in scurrilitie and vncleanes al his life long that he doubteth also whither he may account these heinous sinnes and enormities for sinnes and vices or no All the pointed therefore which we haue spoken off are required in a Teacher which if we shall diligeÌ„tly consider in what measure they haue bene in this our Hyperius we shall find to haue bene very great And first verily as touchinge the singular learning of this man what shall I saye I may speake the more fréely most excellent fathers of the dead forsomuch as I shall not now séeme to flatter him béeing dead that I neuer fawned vppon béeinge aliue Great was the knowledge that this man had of the tongues more great of the liberall artes and of philosophy but of the holy Scriptures and Ecclesiasticall histories and of all the olde and auncient Church most great of all That which I speake to be true you your selues know most learned fathers and can very well testifye who haue heard him publikely teachinge who haue heard him disputinge with great commendation who haue heard him familiarly talkinge with his friendes Many other witnesses there be thoroughout all Germanye and other nations men famously learned which either resorted to his Scoles or other wise were more familiarly acquainted with him His bookes are witnesses that he wrote and published which are of great learned men esteemed and read amonge the workes of the best learned writers as those short Scolies vppon the Epistle to the Romaynes as the
that is to say My Father my father the chariot of Israel and the horsemen thereof so we also may not without good cause complaine of our master Hyperius thus taken from vs Although in very déede when I wey more déepely the whole matter with my selfe most worthy Senatours I scarcely sée what sparke of hope to be accounted off is left not onely to vs but also to all Germanye Pure religion was in the time of our fathers sore oppressed through the tiranny of the Bishops none otherwise then was a great while agoe the Common wealth of the Hebrues thorugh the violence and oppressions of the bordering Nations As the Lorde in olde time had mercy vpon the Hebrues so hath he had now also compassion vppon vs that like as then he stirred vp valiaunt Capytaynes and godly Iudges that did set the people in their former libertie so now in these dayes had be raysed vp many notable Doctors that might and did restore religion to hiâ— former puritie and deliuer vs from that pontificall tyranny Which either Capitaynes or Doctors of the Church séeing the Lorde doth now by littel and littel call awaye to himselfe as in the yeares past Luther Bucer Melanchthon and many other and in these last xv monethes Martyr Musculus our Hyperius wée are truly to be afrayed least these so many and great lightes of the churche beinge extinct considering that very few men or none remayne of like dignitie of like learning and experience there succéede other which not as the former will defend and maynteyne our liberty restored but will hamper vs againe in â— newe seruitude and bondage Yea verily when as those Capytaines being taken away euery man may séeme to doe and say what he list it is greatly to be feared least for our offences all our religion be againe enwrapped in most vgsom darkenes and so vtterly obscured and defaced For vndoubtedly as for the light of the trueth which after those dolfull times of darkenes wherein our forefathers were entangeled by the great benefit of God hath shined vnto vs our people can now in these dayes so ill away with all that they doe not onely openly and manifestly contemne the cléere light but euen couet also most gréedely to returne backe againe to their former darknes as it were to the flesh pottes of Aegipt Furthermore what the life of our Countrimen is what the maners of them are that glory of the profession of pure religion we sée I speake not onely of the cÌ„omon people basest sort of men but I speake of those whom wée all haue in admiration whom wée reuerence whom wée prayse and highly estéeme off So great is the contempt of religion amongest a great number so great the neglecting of godlines so great the suppression of vertue that they may well séeme to be no Christians at all but very saluage and barbarous people Which thinges séeing they are true there is no man verily that can imagine this our dread and feare to be vainely or without cause conceiued God winketh for a time at our sinnes and enormities as he is a longe suffering GOD and slowe to wrath But neuerthelesse when he séeth there is no hope lefte of amendement of lyfe and that our sinnes doe proclame nowe euen open warre agaynst heauen it selfe then sodenly prouoked to anger he prepareth himselfe to take vengeaunce Which when he intendeth to doe he oftetimes taketh good men from vs least they should the good with the bad the godly with the vngodly be enwrapped togither in these plages But nowe I maye séeme peraduentuÌ„re to giue an ouer vnlucky ghesse as touching the state of our Scholes and Churches wherefore then doe I not rather turne my talke vnto you most graue and prudent fathers Whom I praye and beséech most hartily that you would euery one of you so far foorth as ye are able bend all your trauayle and dilignce to the mayntenaunce and preseruation of godly studies And you especially I call vppon most excellent Companions thée I say most reuerend Rector Lonicerus thée most vigilant pastor Rodingus and you al furthermore that teach the holy Scriptures either in the Schole with vs or in the Church herevnto I beséech you bend all your coâ—itations and all your endeuours namely that our sacred and diuine studies may prosper and florish Procéede to teach as you doo diligently and faithfully study for the maintenaunce of peace and tranquilitie Let vs propound vnto our hearers not idle questions as touching vaine and friuolous matters but as our Hyperius alwaies did those principles most chiefely of the doctrine of religion which shall be necessary to the conseruation of the puritie of faith and most profitable to the information of lyfe and maners Let vs haue no dealing wâ—th vnlucky contentions whereby we sée now some Scholes to be most grieuously battered and shaken Let this our Schole rest as by Gods grace it hath already many yeares rested from importunate striuings and brablementes Let vs follow alonely in teaching the chiefe points of religion the holy Scripturesithe writinges I meane of the Prophetes and Apostles Let no mans authoritie so preuaile with vs let no Counsell be of such credite no patched writing of such force that wée shoulde depart so much as a heares breadth either from the authoritie of the Scripture or from the phrase of Thapostles or from the formes of speaking vsed by the holy GHOST himselfe These markes let vs prescribe vnto our selues as it were to ame at Let vs kéepe vs with in the compasse of these bouÌ„ds For so yea so it will com to passe that we shall not be caried about hither thither with the winde vanitie of euery doctrine but shall ramayne constant in our profession and shall alwaies froÌ„ time to time kéepe a certaine forme of sâ—uÌ„d doctrine And you also most diligent hearers you I say that are studious of the holy Scriptures I doe not onely exhorte but also pray and beséech you wey with your selues the state of Religion and the state of our Churches consider what perills hange ouer our heades in these dayes by reason of the wickednes of our liues and maners beholde how many famous Doctors and notable lights of the Church our almighty father hath in a short space-taken froÌ„ vs All the most excellent Teachers our heauenly father calleth out of this life by littell and littell home to himselfe many other neither so well learned neither such louers of peace concord he leaueth stil aliue which are not so carefull as touching the safetie and preseruation of the Churches as they be for their owne priuate authoritie and gaines which séeke not so much the peace left vnto vs of Christ as they doe their owne prayse and glory though it be by fetting the Lordes Sanctuary on fyre and which if thy were not brideled by thautoritie of godly maiestrates would confounde heauen and earth togither Consider I say and seriously ponder all these thinges
peculiar vices in some one citie reigne diuers enormities which to an other citie are scarce lye knowen Moreouer among some be stirred vp contencions and varieties touching the doctrine of religion againe amongst other some all thinges are quiet Therfore in â—ace thou speakest of crimes and errours to the people in whom those crimes or errours are not to be founde truly thou doest not wisely For it is to be feared least thy sharpe and tedious reprehension bréede offence amonge those that be weake whiche will now beginne to learne some euill of thée that before they were ignoraunt off They that minister medicines to the whole doe rather hurt them then confirme thei health But on the other side if in any place sinnes or straunge heresies doe budde forth thou doest not eftsoones and before they take déepe roote méete with them and endeuour to roote them out all the blame of the euill shall be imputed vnto thée and if wher it behooued thée stoutly to speake thou filthily holdest thy peace thou shalt worthily be reported off according to the sayiÌ„g of the prophet Esay A dumbe dog not daring to barke Furthermore it so chaunceth oft times that diuers and sondrye affaires happen of which it standeth the preacher vppon to frame Orations of diuers kindes as when the common wealth is oppressed with famine pestilence or warre when the fruits of the field lie beaten downe with hayle or intemperature of the ayre when sedition tumults or other daungers are to be feared Againe it is the part of a teacher to comforte the dismayed multitude to induce them to the knowledge of their sinnes to stir them vp to implore and call vpon the mercy of God. To be short how many and sundry soeuer the euentes in humane matters be so many and sundrye Sermons may and ought to be had yea and necessitie it selfe doeth from time to time teach vs to vse now one forme of speaking and now and then another By these thinges therfore it may appeare vnto all men what kinde of matter ought openly to be handled of the ministers of the church Neyther is it to be doubled but the the holy fathers as many as were euer occupied in this most excellent function of preaching had a right dilygent care consideration of these things For vndoubtedly to thintent the auncient Doctors of the Church might at all times propose the like matter that we haue spoken of to the people in sacred assemblies they one while explaned the holy canonicall bookes entirely from the beginning to the ende an other while some parte of the holy Bible nowe and then some certaine chapter or place excerpted out of the same againe somtime they framed their oration of any matter offred and insident by occasion And lest they should be thought not to haue so dilligent regarde and consideration of the publique vtilytie edifying of the whole congregation as was méete and expedient their custome was which custom in many places dothe yet still endure and where it is abolished ought woorthily to bee restored agayne that in euery Churche the pastor with the residewe of the priestes or elders labouryng together as well in the word as in gouernment should méete and assemble themselues and then maturely delyberate and define accordyng to the state of the churche and maner of the time present what books or what parts thereof what places out of the same fynally what matter or what chapters were most expedyent to be handled and illustrated to the people Therefore the ministers of the worde like as the affayres of the faithfull required in euery place after the aduice and determination of the Colledge of Elders were eyther occupied in the interpretation of certen of the scriptures or dyd inculke more exactly frequently then they were accustomed some certayne sounde principles of religion or by reason of rauening wolues that is to say hereticks and hipocrits they impugned and subuerted their absurde opinions or reproued the vices of certain brethrne lyuing rather after the flesh then after the spirit and excited them to diuers and sundry vertues or els they vsed apt consolations for some publique calamitie that had lately happened Neither thought they yt sufficient if an argument proposed were once or twice of one onely speaker entreated off but as many as were there placed in the ministrie prosecuted in many sermoÌ„s the selfe same cause with great and wonderfull consent And of this custome of the more ancient and purer church we finde written by Tertulian Cap. 39. Apologetici Wee came together sayth he to commemorate the diuine scriptures if the qualiti of the times preseÌ„t doth compel vs ether to premonish or to reknowlege any thing certes with holy communication we feede our faith we arest our hope wee fix our affiaunce and with ofte repetitions and suggestions we confirme the discipline of precepts More cleare is that which S. August explaninge the 34 and 139. Psal as he hymselfe counteth them also in his second Sermon vpon the 36. Psalme about the beginning sayth that he was commaunded of his brethrne and companions to interpret those Psalmes Moreouer as touching entier whole bokes of scripture expounded to the people examples ther be nothing obscure Origen opened and interpreted to the people certaine bookes of the olde testament as well out of the law as out of the prophets namly Genesis Exodus Leuiticus Numbers Iosua c. albeit some parcelles thereof are wanting But Chrisostom hath more grace in his homylies vpon Gensis vpon the gospell of Mathew Iohn and on the Epistles of S. Puele S. August also in the beginninge of his exposition of S. Iohns epistle sheweth that he had explaned in order at the whole gospel of S. Iohn when as by reson of feastful daies falling in the meane time necessitie requâ—rod certaine readings out of the gospel to be recited declared he would procéede those daies being past in the traâ—tation of the sayd epistle of S. Iohn Neither want their sermons wherein are opened and expounded certaine partes of the sacred scriptures Basill in eleuen homilies vttered apparauntly the beginning of Genesis touching the creation of thinges and some certayne Psalmes There be extant also certayne percels of Esay Ieremy and Ezechiel in lyke order illustred of Origen We may reade in like maner the most learned homilies of Chrisostom vpon some of the Psalmes If a man require Sermons compacted and applyed to the explication of some one place out of the Scriptures he shall finde euery where inowe In Chrisostom thou shalt sée homilies coÌ„cerning those wordes in Genesis I will put enmitie discord betwixt thee the womaÌ„ also touching the faith of Abraham and offeringe vp of Isaac of Ioseph solde by hys bretherne of the continency of Ioseph of that whiche is written Iudicum 1. Iephthe went forth to battell vowed a vow c. of Anna Elcano of the education of Samuel 4.
retourned home or whersoeuer els they wyl repeate the principall partes and Chapters by hart Truly there is nothyng more vnséemely nothing more perilous then if a man presume to teach in the Church ex tempore and without premeditatioÌ„ or rather rashly without choice to powre out euery thing Wherefore also the most excellent Doctors of the church furnished thorowlye as well with the knowledge of the diuine Scriptures as also with the vse and experience of very many thinges had a customeâ— in times past to write out their whole Sermons made and digested with great diligence before they shoulde come to the sacred assembly That they dyd not onelye bicause they were oft times present in the multitude of hearers learned men and such as were expert in the holy scriptures which marked obserued euery lytle thing that was spoken and in caâ—e any trippe were committed coulde by and by note it and put it vp but also for so muche as all thinges were with great fidelitie diligence receiued of the Notaries by reason of aduersaries namely either ethnicks or hereticks which afterwarde hatefully and disdaynefully reasoned of those thinges that were spoken of the Preachers Some againe declared in writing certayn chapters or els vsing the help of Notaries or Clerkes expounded those things that they had premeditated before Such a Notary had Cyprian being a very stripeling named Paulus Concordiensis such to the number of seuen more were giuen to Origen by Ambrose a learned welthy man as witnesseth Ierom in his worke of Ecclesiasticall writers Augustine declareth in his preface to the .118 Psalme that he had expounded for the most parte all the Psalmes partly by preaching partely by rehercinge to the people There is no doubte therefore but that he committed to remembraunce at home those thinges by wryting that be minded afterward opeÌ„lâ— to vtter Certes we may gather out of the words of Gregory in a certayne homily had vpon the holy day of Easter touching the women that came to the Sepulchre of Christe that euen in that age it was a common matter with most Preachers to wryte their interpretations for good orders sake and the helping of their memoryeâ— and then oute of wrytinge to recite them openly before the multitude of the faithfull Let all Preachers therefore vnderstande that it is theyr partes after the example of these most famous men studiously to digest into papers what soeuer things they haue determined to speake in sacred assemblies to the profyte and furtheraunce of their hearers and at all times let them repute with themselues that in euery frequent audytory are alwayes some present that be more redy to reproue then to allow or follow and that will many times call into question Censorlike euen those things that are welt and most warely spoken Whervpon as the Apostle chargeth Timothy being notablye exrcised in the affayres of the Church to giue attendaunce to readyng exhortation and doctrine Euen so the Byshops of our tyme shall worthyly giue in charge to all those that they preferre to the sacred function of teaching that they also apply themselues to wrytinge that is to saye that they with serious meditation excogitate and searche out those thinges that pertaine vnto Sermons to be hard before the people when they haue found them out reduce them into order and lastly hauynge aptlye disposed them comprehende them in wryting Whiche thing then wyll these men dilygentlye do and accomplish when as the Byshoppes at such time as they yéerely visyte and surueye theyr seuerall Churches shall some what sharpely chastice all those that they perceiue to be negligeÌ„t in this behalfe This dilygence and industrye of the Byshoppes wyll styrre vp and procure diligence in the Preachers whiche will successiuely bring forth incredible profite and vtilyty to all churches ¶ How many kindes of diuine Sermons there bee howe manyfolde the state is and of two sortes of theames Cap. VII THose thinges that haue hytherto bene spoken euery man may perceiue to be agréeable and concordaunt indifferently to all sacred Sermons Now it is requisyte that we distinguishe and poynte oute certayne kindes of Sermons to thintent we may further note what oughte chiefly so be marked and obserued in euery one of them and that wee gather together so farre as may be apt and meete precepts of each of them seuerally apart Sith therfore the action of a Preacher in the Churche of God is much discrepant from the action of a Rhetoritian in the guyld hall I fréely confesse that I can in no wise fancy theyr iudgement that endeuour to bringe those thrée kindes of cases I meane Demonstratiue Delibratiue and Iudiciall oute of the prophane market place into the sacred and reuerend Churche and set them forth vnto preachers to be immitated and folowed Who knoweth not that both the name and action of cases as they are deuided into those kyndes are properly as well of all Orators as also of Lawyers referred to the place of common plea called Forum and that of those very cases sprange the name of Casepleaders But as vnfytting as the name of Casepleader is to hym that deliuereth publykelye vnto the chosen people of God the doctrine of Christian religion euen so absurde and inconuenient a thinge it were that Sermons of diuine matters holden in â—acred assemblies shoulde be called cases We sée moreouer how greatly some labour and toyle and what euill successe they haue whilest they go aboute to wrest and after a sorte to ioyne all the formes of diuine Sermons to the thrée kindes of cases afore rehearced Neither can wee any otherwise iudge then that Diuinitie of all other disciplines the chiefe is moste grieuouslye iniured of those men that suppose hir faculties to be so slender and bare as though she had not furniture and implements sufficient especially for th'ecclesiasticall function in hir owne proper house at home With most soueraigne right therefore shall we endeuour our selues to draw out of the entrailes of the scriptures both what and howe many kindes of diuine Sermons there bée The Apostle Paule of all Preachers the Lode star affyrmeth that al the holy scripture is most chiefly profitable to fyue thinges that is to say to doctrine to redargution to correction to institution and to consolation For thus we reade 2. Timothy 3. All scripture inspired of God is profitable to learning to reprouing to correction to instruction which is in rightuousnesse that the man of God may be perfecte prepared to euery good worke Moreouer to the Rom. 15. What soeuer thinges are written before are writteÌ„ for our learning that thorow patience consolatioÌ„ of the scriptures we might haue hope Doctrine or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth the tractation and confirmation of all true principles and opinions as when with arguments taken out of the writinges of the Prophets and Apostles it is proued that there is but one GOD omnipotent eternall iust mercyfull that God made all thinges
Somtymes agayne after the lessen read some one place in fewe wordes is repeated in the beginninge of the Sermon that inespecially of which the Preacher hath determined more at large to entreate We will adde to some examples Chrysostom in a certayne homily to the people of Antioche taking in hand to expound the place of Sainct Paule vnto Timothy Vse a littel wine for thy stomacke and thy often infirmities Beginneth with the dignitie of the Apostle and compareth him to a Trumpet and Harpe The same interpretinge the Psalme 127. immediately after the beginninge of the Psalme recited vnto thee haue I lifted vp myne eyes beginneth his Sermon with that that it is good to bée strycken with aduersitie Agayne homily 68. he repeateth in the entry thereof these wordes out of the first to the Thessalonians Cap. 5. Deere brethrne saieth Sainct Paule reioyce alwayes pray without ceassing giue thankes in all thinges For this is the will of God. And forthwith hée addeth Alwayes to be thankefull is the point of a howse wisely instructed Thou hast suffred some distresse but if thou wilte thy selfe it is no distresse Giue thankes to God and thine euill shal be turned into good It is a custome also commonly receyued to take and driue beginninges of circumstaunces of causes of similitudes or of other places So Chrisostom expoundinge the euanglicall history of the woman of Canaan beginneth with the prayse of the dilligence and constancy of the hearers In the history of Elias conueied into heauen in a fyrie Chariot he beginneth with a similitude taken of the maner whereby kinges are accustomed to rewarde those that hazarde themselues in battayle with a Chariot or else to granish theÌ„ with some other princely 〈◊〉 whervppon he gâ—thereth that God would also in liâ—â—e maner adorne his faithfull minister Elias with a Chariot and so drawe him vp into heauen Nazianzenus at the Gospell which is read in the 18. Chap. of Mathew beginneth his Sermon with the labor dilligence of Christ in trayning of men to the truth But that which we haue already sayd may suffice in this place WheÌ„ a SermoÌ„ is framed of an argument offred by occasion of tyme it is lawfull to deriue an Exordium out of diuers sondri things places But neuerthelesse the most apte and vsuall order of all other is this namely wherein at the beginninge is by by opened of what matter or businesse we purpose to intreate As néere as is possible the first wordes of Thexordium ought to be aunswerable to the matter it selfe which thou haste taken vppon thée to handle yea and the very same either taken out of some place of Scripture or simply expressinge the kynde and maner of the busynesse Out of the Scriptures are taken these beginninges Nazianzenus in his Sermon to the subiectes strickeÌ„ with feare by reasoÌ„ of the displeasure of the Emperour vseth the wordes of Ieremy 4â— Oh my bowells and the inner partes of my body I am sore grieued c. And Basill when he taketh in hande to entreate of fastinge boroweth the wordes of Ioell Blowe vp the Trumpet in Sion vppon the notable day of your solemnitie c. As we haue littell before remembred when an argument or proposition is expressed in simple wordes without any place of Scripture â—â—nexed therevnto a man may fynde diuers and sundry Exordiums in Chrisostom Nazianzenus and other moe Nazianzenus beginneth his Sermon which hée made to those that came by water out of AEgipt in this sort To them that are of AEgipt will I speake Albeit hee doth not yet there open what maner of argument hée will handle Neuerthelesse hée entreateth afterward of the mistery of the Trinitie But when hée sayde that hée woulde speake to those that came from the Church of Alexandria which Athanasius and after him Peter bishops there had rightly enstructed in sounde doctrine of the Trinitie and they comminge to Constantinople were nowe approched to the Church where Gregory Nazianzene a stout defendour of the Trinity and of one substaunce in the same then taught the hearers might easely perceyue that Gregory vppon that occasion woulde speake of their faithfull consent in the confession of the Trinitie Touchinge which thinge somewhat there is Tripart Histo lib. 9. Cap. 13. The same takinge in hande to speake hys minde concerninge prouision and care to bée had for the poore beginneth thus Men and brethrne yea and as I may say fellowe beggars for wée are all the sort of vs poore and néedinge the grace and goodnesse of god although one may séeme to goe before an other if yée haue measured with small measures receyue and imbrace these wordes touchinge the loue and good will which ye ought to beare towardes the poore Thexorgiums in this kinde of Sermons are otherwise as wée haue sayde very large and frée Esay Cap. 1. reprouinge the enormities of his owne nation especially the sinne of hipocrisy and contempt of the true seruice God beginneth with an exclamation or contestation of all creatures and therewithall introduceth God himselfe gréeuously expostulatinge the matter For his whole oration from the beginning forth on is very vehement and ardent Peter willing to rebuke the peruerse iudgement of the people touching the miracle of the tongues vseth a place of attentiuenesse then wisely remoueth the cryme of dronkennesse obiected vnto them and so procéedeth to the cause of Christ our sauiour Steuen and Paule desyrous to expounde the businesse of the Gospell take the beginninge of their Sermons of the callinge of Abraham By these thinges it is manyfest after what sorte Exordiums ought to bée framed and ioyned togither when the matter so requireth that a Sermon be made of a Theme simple For the lyke reason is in this that was in the other before But as for Exordiums discrepante from the cause and such as are far fetched or also very tedyous and prolixe no wise man will allowe And yet notwithstandinge sometymes they are to bee borne with all in sacred Sermons vppon this condition that they tende to some edifyinge of the congregation and bée applyed to the commoditie of tymes and persons and bée aptely and conueniently handled But then most chiefly are they to be admytted when some thinges bée propounded to the people that may not conueniently bée enterlaced in the enarration folowing or else are iudged expedieÌ„t for some other cause and consideration Some such Exordiums are extante in the homilyes of Chrisostom vppon the booke of Genesis in the which Exordiums hée exhorteth chydeth or dooth some lyke thynge a yée woulde saye on the sodayne Such an Exordium also Paule séemeth to vsurpe Acts. 17. Where hee beginneth with reprehension of the supersticion of Thathenienses and with the Aulter of the vnknowen god Afterward hée goeth on to declare Christe to bée true GOD and to make hym knowen vnto all men Neither is this to bée passed ouer that the Exordium sometymes may bée omytted and the proposition or diuision eftesoones produced
place of sobryatie in meate drynke and clothynge in this wise But yet is all our talke of the excellency of chastytie spent in vaine except also wee adde some thinges against superfluitie in meate drinke and clothing Or thus But now be attentiue and giue good eare vnto those things that remaine to be spoken against excesse in meate drinke and apparel Agayne Séeing we haue hitherto sufficiently inough spoken of the feare of God I doe not doubte but that it wyll be very acceptable vnto you my déere brethren if we shal entreat also of patience in aduersitie What néede many wordes In the Sermons of the Prophets in certayne of Paules Epistles in most of the homilies of Chrysostom and of other holy fathers it is no difficult matter to obserue a number of such lyke formes of Translitions as these Yea and the Preachers themselues doe sometymes by a certaine silence or pause put betwéene or by some other like reason signifie that they will procéede and passe ouer to an other place Somtimes agayne but especiallye when an entier booke is with continual â—â—aâ—ration expounded to the people neither any proposition or diuision at all is premised but ThexordiuÌ„ being ended some few words are recited touching the contentes of the sacred booke out of which eftsoones some spirituall doctrine is picked and the same briefely declared according to the capacitie of the hearers But afterwarde immediately progression is made to the sacred words folowinge where likewise one or two places are noted with an exhortation added to the multitude that they woulde commende them to their memory and that euery one priuately would endeuour themselues to conuert them to the instruction and reformatioÌ„ of their liues In ChrisostoÌ„ thou maist finde diuers examples homily 13. vpoÌ„ Gene. after the Exordium Let vs now therfore sée saieth he what we are taught by blessed Moyses speaking these words not of him self but enspired of the holy 〈◊〉 And the Lorde God tooke man whom hee had made Where oâ—t of those two wordes Lorde and God he featly gather 〈◊〉 â—unfutation of the hereticks which contended that the sonne was lesse then the fater Which doctrin at that time by reason of the Arrians was in very good season set forth but now séeing the heresie is extiÌ„ct it taketh not so good place neither is it very necessary Then forthwith he prosecuteth the text And he placed him in the Garden of pleasure In which words he admonisheth to be obserued how great the mercy care and prouidence of God is towardes mankinde Afterward bicause it foloweth in the text To thintent he should husband it and keepe it he hrieflly giueth vs to vnderstand how perilous a thing idlenesse is and therefore the man ought alwayes to be occupyed about some good exercise In the same maner he procéedeth orderly as wel in that as also in many other of his sermoÌ„s Which order is founde oftentimes obserued in those sermons also that are occupied in the explication of a part oâ— any booke but chiefly when Sermons are made to the multitude wherin are mixed diuers learned men or that haue bene accustomed to heare diligently the scriptures expounded Which thing euery man may perceiue that will not negligently reade ouer the homilies of the holy fathers Chrysostom Augustine Gregory Leo Maximus c. by whom diuers and sundry euangelicall historyes accustomablye recited in sacred assemblies are explaned But as touchinge this whole maner of collecting many and diuers places which as distinct parts ought orderly to be expounded and some truely brieflye and other some more at large shall be entreated more conueniently in the seconde Booke where what thinges are proper and peculiar to euery kinde of sermon we will seuerally endeuour our selues to declare ¶ Of Confirmation Cap. XII COnfirmation foloweth next after proposition or diuision is in very déed the most worthy part of all the Sermon therfore requireth more labor dilligence and industry then the other partes And sythe the chiefe treasurie of argumentes consisteth in this one the mindes of all the hearers are wonte to be intentiuely fixed therevppon and euery man priuately gathereth and committeth to memory that which he supposeth to be most fruitfull But yet the handelyng therof of can not be conueighed in any one and simple forme For lyke as the kindes of Sermons are deuided euen so ConfirmatioÌ„s in euery kynde be supported with peculiar places of arguments Wherfore what places they bene that are chiefly congruent to euery kinde of Sermon shall both more largely and exactly be shewed of vs hearafter Now at this present it séemeth good onely to note as it were by the way certaine poyntes worthy to be obserued generally in all confirmations Which we in certaine chapters or obseruations orderlye digested will briefely and perspiciously comprise I We haue admonished in the procéeding chapter that often times in one and the selfe same Sermon diuers and sundry places are handeled and that passage is made froÌ„ one place to another But how and after what sorte these ought to be found out gathered togither and explaned in euery kinde it is not now requisit to be declared Therefore here in this first place is this to be obserued that whether it shall be thought good to prosecute one coÌ„mon place or two or thrée of the chiefesâ— thorow out the whole sermon we must principally remember that euery one ought to be expounded in a certaine peculyar method yea and a certaine peculyar order of confirmation applyed vnto euery of them For verely it is a playne cace of it selfe that other arguments must be sought and the same also otherwise digested when we entend to infer consolation other when we purpose to confirme or coÌ„uince an opinioÌ„ other when we exhort our hearers to any thing and other when we rebuke sinne and wickednesse Therfore to one the selfe same Sermon according to the diuersitie of places or parts it is necessary that a diuers practise and cunning be applyed and annexed II Now what place soeuer thou takest in hand beware that thou so handle the same as that for the present state of things it nay in thy iudgement be most expedient For vndoubtedly common custom and daily maners the tranquilytie or preturbation of the church vices euery where growing and increasing the forme and state of the coÌ„mon wealth the constitution of the whole citie doe oftentimes require that thou vse a new forme and maner of speakinge For of cities thou shalt sée one florishe with the Princes Courte an other illustrated with the high Senate house and chiefe counsayle of the whole Region in an other a noble and famous Schoole an other notable thorowe some Marte or Market in an other â— companye of noble and ritche menne an other to be inhabited with a great number of artificers an other to nourysh and sustaine many souldiours such as are placed for continuall garrisons in the borders of kingdomes and prouinces
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
adioyned with them sifted out and brought to light The wise men verily declare their opinion of the Starre the Iewes searche the scriptures and whâ—lest in this sorte as well natural reason as the word of God are with iudgment and dexteritie conferred together a certayne definitiue sentence is gathered out of them both XXII XXIII Institution and Correction Herode asking counsayle of the chiefe priests scribes opportunelye admoniseth vs that in all matters of doubte we shoulde craue aduice of those men that are perfectlye séene in the same It is not without cause commonly spoken abroade Let euery man exercise himselfe in the arte which he knoweth But now adayes a greate number of men doe ouermuche offende in this behalfe They presume to giue sentence touching matters of religion that neuer had any â—aste in the sacred scriptures yea that as well in maners as in opinions are cleane voyde of all godlynesse and pyetie What good shoulde we hope for at their handes And they saide vnto hym At Bethlem in Iury For thus it is written by the Prophet And thou Bethlem in the lande of Iuda art not the least amonge the princes of Iuda For out of the shall there come a captaine that shal gouerne my people Israell XXIIII Doctrine Right excellent is the dignitie of the Scriptures For the scripture alone is vnto vs a certayne and assured rule faythfully shewing the truth as touching Christ and all thinges necessary to saluation Philosophycall proofes flowing out of the riuers of mans reason are of great weight and bringe no small light to things darke obsecure But in cace they be compared with the scriptures they ought to giue place as farre vnmete to match with them Like as truely when the wise men were come to Hierusalem where the scripture had hir place as ye woulde saye hir mansion house the starre whiche they had séene in the East forthwith disappéered and withdrew it selfe XXV and XXVI Doctrine and Institution In Micheas the Prophet cap. 5. it is thus reade worde for word And thou Bethlem Ephrata art little among the thousands of Iuda out of thee shal he comforth vnto me which shal be the gouernour in Israell whose outgoinges haue bene from the beginning and from euerlasting It appeareth therfore that the Euangelist expressed the prophesye so farre onely as was agréeable to his purpose Howbeit in the words of the prophet not onely the humanytie of Christe but also his diuinitie is playnely described and set forth And héere againe lykewise in this place is suggested vnto vs the wonderfull goodnesse of God to be considered and the holy Scripture most highly commended For it pleased God euen immediately at the beginning to open and manyfest his purpose touching the procuringe of the saluation of mankinde by his sonne and to the inient men should become daylye more certaine and sure of so great and worthy a thing and their faith by that meanes be nourished and encreased he vouched safe also to declare long before all the whole maner and the very circumstances how euery thing should betide Hitherto it pertayneth that the prophet Micheas so longe time before shewed as it were with his finger the place where Christ should he borne It is our parte to giue vnto God continuall thanks and perpetually to prayse hym which would haue as well the holy fathers as also our faith by that meanes to bee established And as for the holy scriptures in whiche those premisses and prophesies are contayned and is declared how and after what sort they all at the length were accomplyshed and performed let vs haue them euermore in high estimation reuerence them read and reuolue them without intermission from the iudgement whereof to swarue but a haires breddthe as they saye is to be counted a very wickednesse XXVII Doctrine By the words of the Prophet Christ is described to be a Kinge and Lorde but such a Kinge as whose kingdom is not carnall but in déede spirituall consisting in the hartes of the faithfull and streatchinge so farre as the limites of the catholike and euerlastinge church doe extende This church compriseth all the saintes and electe and is an eternal churche the boundes whereof are contayned partly in heauen and partely in and aboute the whole worlde This honour therfore and title of a kinge we finde attributed to Christ both nowe at his natiuitie of the Gentile wise men and againe at the time of his death of the president Pilte a Gentile also albeit not knowinge what he did But the Iewes both first and laste in such wise employed their diligence that from them the doctrine of saluation was deriued to the Gentiles Nowe what maner of kingedome this is it is of Christ in many places as in the parables wherin he calleth the church the kingedome of heauen likewise when he fléed leaste he shoulde haue bene made a Kinge of the people againe before Pilate c. Playnely and euidently declared XXVIII Redargution The false and trecherous Iewes doe nowe impudently interprete these wordes touching the kingedome and principalitie to concerne Zorobabell of whom mencion is made Esdr 2. Heggeus 1. c. And yet besides that they are conuinced by the authoritie of their owne auncitors into whose head duringe the time that Herode reigned and enquired the truth of the matter no such things euer came it can by no meanes be vnderstanded of Zorobabell which is added of the Prophete namely that his outgoinges haue bene from the beginninge and from euerlastinge This was very well noted of Chrysostom And thus doe the Iawes reiecte the veritie explaned vnto them of their doctors and dayly deuise absurd and false interpretacioÌ„s of the diuine oracles in such sorte that nowe it is euident that they are giuen vp of god into a reprobate sense and that as well the scriptures as euery other thinge besides yet thorough their owne deseruinge is become pernitious vnto them XXIX Institution But goe to let vs by the example of the wise men submitte our selues wholy vnto Christ our kinge and acknowledge the incomparable benefites which we may receyue of him if so be we will beléeue in him with our wholle harte and with such fidelitye and diligence as is méete obeye his commaundementes Where as if wée beléeue an obey him in déede then are we true Israelites and citizens regestred in the kingdome of heauen Not all that are of Israell are Israelites but they that are the children of promise Then Herode when he had priuily called the wise meÌ„ enquired of them diligently what tyme the Starre appered And he sente them to Bethelem and saide Goe and search diligently for the younge childe an when yee haue founde him bringe me worde againe that I may come and worshippe him also xxx Correction The vngodly albeit they haue rightly bene enstructed as touchinge the trueth yet is their conscience neuer in quiet They giue no credite to the Scriptures and therefore they turne themselues to
the deuises of mannes wisdome But assone as they perceiue themselues to be conuinced as well by the Scripture as by naturall reason they knowe not in the worlde which way to turne them Wherefore they conuert themselues to deceites and wiles and when they are fully bent in their mindes vppon mischiefe and in the meane time stand in doubte of all thinges they séeme as though they were moued with some fauour and zeale of the truth but in very déed they imagine nothinge els then howe to deface and oppresse it But at the length their malyce one way or other brusteth forth in such wise that the godly may both eschew them and auoide their snares pryuily prepared xxxi Institution All the godly therefore are admonished to béeware and circumspecte and to obserue diligently so far forth as may be the tokens whereby they may finde out the fraude and impietie of those men with whom they haue to doe Those that goe about to oppresse the truthe some are tirauntes some hipocrites of either of them we may beholde the image and paterne in Herode alone and goe no further Both of them at the first coulloure their deuises yea and fame themselue to séeke with the godly to promote the sincere worshipping of God as Herode saith here that hee will worshippe Christ But surely those affections of the mindâ— shime not forth neither doth that spirite appeare to bee in them which otherwise is to bee founde in the godly sort but rather alwayes there are noted in them either some wordes or déedes out of which it is no harde matter to gather their contempte and hatred of pure religion Such a one is this where Herode héere not without disdayne calleth Christ a childe sayinge Serch diligently for the younge childe Neither truely can the wicked any otherwise doe then extinuate the dignitie of Christ the worde of God the Church the ministery of the gospell and one while openly an other while ouerthwartly giue some signifycation of their malignante minde especially when they feare either that it will come to passe that their enormites shal bée disclosed and reproued or els their credite and commoditie any thinge empayred There is no doubt but that the Iewes perceiued some such signes in them which after they were brought out of Babilon into Iury would haue ioyned themselues as inhabitauntes vnto the Iewes returned out of captiuitie in buildinge of the Temple Howbeit Zorobabell would not admit them and that for good cause For albeit they auouched themselues to worshippe together with them one and the same GOD yet notwithstaÌ„ding sone after they declared many wayâ—s how cruel vnmercyful enemies they were of pure sincere religioÌ„ And loâ— the Starre which they had seene in the Easte went before them tyll it came and stoode ouer the place where the childe was XXXII and XXXIII Doctrine and Institution The iudgement of the Scriptures is heard the common incklinge engrauen in the mindes of all men likewise naturall causes are considered and that to the intente all those thinges so farre forth as may bée beinge compared amonge themselues bothe our Faith might be confirmed and also the knowledge of spirituall thinges chiefely of the rightuousnesse goodnesse mercy and power of God myght growe and encrease in vs. To which ende and purpose God himselfe oft times is accoustomed els where to adioyne eftesones vnto his worde and doctrine notable workes and effectes Let vs not contemne therefore the reasons and naturall causes which doe illustrate and set forth vnto vs the knowledge conteyned in the woorde of God and wonderfully helpe forwarde our weake vnderstandinge XXXIIII Doctrine There was néede of a Starre which shoulde shewe not onely the Citye but also the house yea and the childe himselfe It is very lykely that all thinge there were so vile and abiecte that no man woulde haue thought Christ the king to bée there Albeit the Scripture be a faithfull wytnes testifyer of the truth yet is it néedefull for vs to learne many thinges of men of causes naturall of signes and other of the same kinde which are ordynary and allowed of God and so be made certaine of many particular thinges necessary to be knowne And when they sawe the starre they reioyced exceedingly with greate ioye XXXV Institution The doctrine touchinge spiritual matters by which we are directed vnto Christ doo profite in Christ we ought to imbrace with gladd ioyfull minde and also to giue thanckes vnto God for the same Which thinge truely they gladly wil doe that haue any vnderstandinge at all what great vâ—iliâ—ie and profyte commeth of sounde doctrine And entring into the house they founde the young childe with Mary his Mother and fell downe and worshipped him and openinge their treasures they presented vnto him giftes Gode and Frankensence and Myrhe XXXXVI and XXXVII Doctrine and Institution Faith fyxed on the promises of God is not dcceiued but like as god that promiseth is true so the faith also of the belieuer fyndeth at the length the trueth by experience and perceyueth in déede the large fruites of fayth By fayth the wise men were drawen out of farre Countries into Bethlem for howe shoulde they haue taken vppon them so longe difficulte and daungerous a iorney the way being altogether vnknowne vnto them except they had bene incensed with a wonderfull Fayth there then they founde in very déede that which afore they beléeued Therefore let vs also lokinge vppon the promises of god touchinge the benefytes as well of the life present as to come neuer caste away our faith but by the example of the faithfull Abraham beyond hope beléeue vnder hope nothinge doubtinge but that God will performe his promises if not for our cause which verely are vnworthy of his benefytes yet for his owne sake xxxviii Doctrine The wise men whilest they honour Christ with that honour which is due to God alone doe confesse Christ not onely to be man but also true and perfecte God. Which thing they fyrst learned in Persia by reuelation from heauen afterwarde in Iury by the oracles of the Prophetes XXXIX and XL. Redargucion and Doctrine Here are conuinced all heretikes as the Ebionites Cerinthians and such like which contended that Christ is onely pure man and not god But much more grieuously are confuted the Iewes which when they had heard partly of the wise men partly out of the Scripture many and most certaine testimonies touchinge Christ yet would they not adioyne them selues to the wise men to the intent to worshippe him as neyther they will be perswaded to this daye to worshippe and ackonwledge Christ to be true god Howe much better had it bene neuer to haue had any knowledge of Christ at all for vndoubtedly looke how much more manifestly Christ is declared vnto them so much more grieuously shall they be punished whiche refuse to beléeue in him beinge knowne But in déed those thinges ought to be fulfilled which God longe before by his Prophetes
But they are conuinced by those thinges which we reade Luke 1 When the angell had declared vnto Mary that she should beare a childe How can this thing be so saith she seing I know not a man The angell aunswered forthwith The holy Ghost shall come vppon thee and the power of the highest shall ouershadowe thee And therefore the holy one that shall bee borne shall be called the sonne of God. And Simeon blessed them IIII. and V. Institution and Correction It is our duty in lyke maner to wish well and congratulate with those whom God voucheth safe to adorne with his spyrituall benefits yea and we ought also to giue thankes and sing prayses vnto God for them The angell Gabriel and Elizabeth called the virgin Mary in semblable wise blessed and happy aboue al women But those the doo not reioyce in other mens gifts and graces especially spirituall but enuy and disdayne them declare themselues sufficiently not to be Christes disciples neither to acknowledge the benefits of God in his saints Wherefore as of enuy and hatred so also deserue they to be accused of ingratitude And sayde vnto Marye his Mother Beholde this childe is set to bee the fall and vprisinge againe of many in Israel for a signe that is spoken against VI Doctrine Simeon calleth to minde the oracles of the Prophets as touching Christ and chiefely that of Esay 28 The worde of the Lorde shall bee to them an offence that they may goe on and fall backward and be broken in pieces And after a few words Beholde I lay in Sion a stone an approued stone a corner stone a precious stone a sure foundation he that beleeueth let him not be to hastye Which place Peter also Act. 4. likewise in his fyrst Epiâ—â—le cap. 2. interpreteth after the minde of Simeon saying Christe is a stone sette to bee an offence and ruine of them that will not beleeue and to be an vprising againe of the beleeuers To the same effect also speaketh Sainct Paule Rom. 9. who againe 2. Cor. 2. doubteth not to pronounce the verye gospell to be a swéet smell vnto god to those verily that are saued the fauour of life vnto life But to them that perish the sauour of death vnto death Heere vpon it followeth that whether men be saued or damned it dependeth chiefely of Christ For they that beeleeue in hym obtaine saluation but those that wil not beléeue are damned like as Christ himselfe also defyneth Marc. 16. Who then perceiueth not the most ample dignitie of Christ to be heere celebrated and set forth Furthermore as those the are saued ought to ascribe the benefyt of their saluation onely to God and to his goodnesse séeinge namely they receiue also the very power of beléeuing freely of God for faith is the gifte of God euen so those that perishe perishe onelye through their owne defaulte whilest they refuse to beléeue and to receiue the benefyts offred Which thing the Apostle Rom. 10 out of the same prophet Esay obiecteth to the vnbeléeuing Iewes All the day long saith he haue I stretched out my handes to a people that beleeueth not and that speaketh against me Therefore not vnto God but to our owne malice and wickednesse ought our damnation to be imputed VII Redargution Like as Christe by him selfe and simply is the cause of the risinge vp of many and not the cause of ruine or falling but accidentally or by occasion So the Gospell also by it selfe is the power of God to saluation to euery one that beléeueth but if debate sedition or any publique calamities doe arise that commeth to passe onely by occasion whiche vngodlye men hypocrits couetuous misers tirauntes and such lyke doe séeke and procure For assoone as they perceiue that by the Gospell their incredulitie and corrupte maners are reproued and drawne to the tribunall seate of God and there condemned they leaue no stone vnturned to the intent they may oppresse it and vtterly extinguish it Let therefore those maliparte and subtill deceyeurs holde their tougues which in these dayes falslye slaunder the Gospell and moste cruelly molest all good men with false accusations as though Christe were the ruine and fall of a great number by hymselfe as though the Gospell dyd nothinge els then destroye and marre all and lastely as though the godly teachers were the authours of dissentions sectes seditions tumults c. When as in verye déede they wishe well euen from the botome of their harte to all sortes of men and labour by all meanes to erecte edifie saue and traine all men to a better lyfe in CHRIST Iesu But what doest thou Suche complayntes of the vngodlye haue beene hearde euen from the fyrste beginninge as in the time of Elias Ieremye and Micheas the Prophetes in the time of the Apostles and in all ages hereafter shall the eares of menne be troubled and disquieted with such slaunderous voyces But how these are to be resisted and their mouthes to be stopped euery man may learne out of Tertulian cap. 4..41 of his Apologeticus out of Cyprian against Demetrianus Augustines bookes of the Citie of God and the hystory of Orosius VIII Institution Let vs pray continually vnto god our heauenly father that he wil not leade vs at any time into temptacion nor suffer vs to stomble at the offendicles which of the humilitie of Christ or of the doctrine of the Gospell or of the conditioÌ„ of the ministers or of some other lyke cause may séeme to arise Where if by reason of our infirmitie or also by the iust iudgement of God for our sinnes it chaunceth vs at length to fall then that he wâ—ulde by his mercy and for the glory of his name erect and lyft vs vp againe IX and X. Doctrine and Institution That Christâ— was an offence to a great number of the Iewishe nation the Apostle Rom. 9.10.11 plainly sheweth where he disputeth of the reprobation of the Iewes calling of the Gentiles Againe 1. Corinth 1. We preache Christ crucified to the Iewes an offence and to the Gentiles folishnesse Paule also and Barnabas to the Iews To you first say they it behoued the word of God to be spoken but forasmuch as ye repell it and iudge your selues vnworth of eternall lyfe beholde we are turned to the Gentiles Likewise Peter in the seconde chapter of his first epistle doth not obscurely reason of this matter Wherefore all men are admonished and especiallye those whom GOD hath vouchsafed to illustrate more then other with the knowledge of his sincere doctrine to ponder deeply with themselues what maner of example is in the Iewish nation set foorth vnto all that are graffed into the church of God. That people was peculiarly well beloued of GOD and of them alone God gathered to hymselfe an holye Churche but yet for theyr ingratitude they were reiected They therefore that now stande in faith let them not be proude thereof knowings the theire ruine is at all times likewise to
as manye as professe Christes religion ought to be brought forth and consecrated to God forasmuch as all the glory and benediction of that auncient people is conâ—eighed by Christe to the beléeuinge Gentiles as Peter in his fyrste Epistle Cap. 2. aparauntly teacheth You saith â—ée are a chosen Kinde a Kinglye priesthod an holy nation We are admonished therefore that we should with al studye and dilligence endeuour our selues to obserue the law of God. If Christ the author and lord of the law did humbly submit himself to the law what excuse shal we make wherby we should not obey the law It remayneth therefore that we consecrate our selues wholy vnto God not onely in our younge and tender age but also all our lyfe longe The ceremonies and oblations of Moyses are verilye in our dayes abolyshed neither is it required of vs that we shoulde offer for our children Turtle doues or young pigeons Neuerthelesse it is our part and dutye in cace we haue any children borne vnto vs fyrst to acknowledge them to be giuen by the onelye goodnesse of God and that we owe vnto hym vnspeakable thankes for so great a benefite Moreouer we shall consecrate them vnto the Lorde if so farre forth as lyeth in vs we bring them vp in the feare of God and in the simplicitie of doues in modesty and innocencye and so instruct them throughout all their life as that for their sanctimony and vertues the name of God may be gloryfyed on earth This is one manner of conseeratinge children to the Lorde set forthe vnto al christians Ye fathers bringe vp your children in the nourtour and correction of the Lorde For the whole institution and chastisement ought to be directed to the glory of the Lorde And the childe grew and waxed stronge in spirite and was fylled with wisdome and the grace of God was vpon hym XXIX Doctrine All thinges truely in Christe are very excellent and singuler and that by reason of his dyuine nature ioyned to his humayne Notwithstanding we may iudge also in generall of all children especially those that are borne of faithfull parents that the holy Ghost vouchsafeth likewise to strengthen them which in deede is the most ample benefytte of God toward vs For this cause Christ not in one place greatly commendeth little children Except ye turne and become as young children ye shal not enter into the kingdom of heauen Suffer little children to come vnto me forbid them not for of such is the kingedom of God c. XXX Redargution Who therefore is of so mischeuous a minde to cry out the young children which Christe so muche commendeth can not be partakers of spirituall benefyts and to restraine them from baptisme and all sacred rites God voucheth safe to sanctifye some euen in their mothers wombe whiche is reported of Ieremy and Iohn the Baptist in the scriptures some he sanctifieth eftsoones in their childhood as Samson and others why doste thou theÌ„ enuie such and wilt not suffer them to be consecrated to the Lord xxxi Institution How much better that we doe if we entirely loue young children being so déere vnto god and deuoutely reuerence them as the electe organs of God againe if we pray to our heauenly father that hee woulde enforme their harts with his holy spirite and direct them to learne and imbrace true pietie and godlynes For the feare of the Lorde is the beginninge of wisedome Let children therfore be nourtered and taught in the elements of sounde doctrine Where the foundations shall in this wise be layde the lord will add happy successe and procedinges in the rest Hee wyll fyll them with wisedome and the grace of GOD shall bee vpon them as it shall séeme good vnto the Lorde in whom alone it lieth to prescribe the meane O happy are those children of whom it may in some sorte be iudged that God doth illustrate them with the light of â—is grace xxxii Correction Albeit it chiefelye dependeth of the goodnesse of God that children are made strong in spirite fylled with wisdom and by the speciall grace of God prospered in all their procéedinges yet that a great helpe and furtheraunce herevnto remaineth also in the parentes no man is ignoraunt The first education of children euen alone for the most parte is the cause that we haue either good or ill citiezens For looke what impes we bringe vp such men in a maner doth the common wealth receiue of vs afterward Beware how thou thinkest them to proue good men whom beinge boyes thou séest to be of rude and dissolute maners What great infection of euills children take of their parents and what mischeuous examples they mark oftetimes at this age in their gouerners and masters no man can with toung expresse or declare There is no doubt but that this inordinate education of children which now a dayes we may euery wher behold doth portende some bloody happes and great calamities verye shortly to ensue But let vs praye vnto God that hee will guide vs all with his grace and turne awaye in time the mischiefes hanginge ouer our heades How if consideration be had of the time present then with good right shall be handeled before the Church the 1. and 2. places which are as touchinge the certainty of the christian faith also the 20. 21. 22. 23. of the agrement in doctrine and confession of the same before the Church of God. It is certaine that these places beinge either seuerally at large or ioyntly amonge themselues forsomuch as if thou lokest vppon the matter they are of allyaunce togyther clearelye explayned will ingender no lyttell fruite in the myndes of the hearers and will bringe to passe that a greate number shall couragiouslye imbrace the GOSPELL and with all séeke by all meanes possible to promote and aduance the same Moreouer for those that in these dayes doe slaunder and barke against the labours of godlye teachers and that forge and contriue no fewe thinges whereby they maye bring as well the Gospell it selfe as also the interpreters therof into hatred and hasard it shall bee for the behoofe of the church if the 6. and 7. places against them to whom Christe is an offence bee more largely and amplye declared Where if it lyke thée rather to erect and comfort those that now in many prouinces are most cruelly oppressed for the confession of the trueth thou shalt oportunely entreate of the 9. 10. 11. 12. 20. 21. places But in case any be disposed to frame such a Sermon whereby all sortes of men may be admonished and moued vnto pyetie and sanctimony of lyfe very fyt for this purpose wyll be the 17. 18. 19. places more copyouselye discoursed But who knoweth not what detestable demeanour and corruption of maners is now euery where to be seene in children agayne what great negligence there is as well of parents as of Scholemaisters in the good bringing vp of Children Therfore he should best prouide for the
vtilitie of many that shall determin with himselfe to tary somewhat long in those thinges that are briefely touched in the 29. 30. 31. 32. places What néede many words Out of the places hytherto declared thou shalte chose now these now those to bee more at large discoursed and illustrated which thou shalt déeme most conuenient for the state of the Churche the time places and persons We haue exhybited thrée examples of the kynde didascalike deriued out of historycall narrations and howe it behooueth to excrepte and digeste common places oute of euerye member thereof I suppose it is of vs sufficiently declared Now reason requireth that we adde also an example of the other forme in which namely no continuall narration is knit together but some doctrin is simply expressed and the same also with certaine argumentes and reasons confyrmed It is dilligentlye to be prouided and foreséene in this forme that the scope and certaine meaning or doctrine of that part or parcell which is taken out of the holy Scripture to be declared to the people be before all thinges thoroughly knowne and perceiued And that alwaies for the most part is expressely to be founde either in the beeginning or els in the ende of the reading Iohn Baptiste seeing Iesus comminge vnto him had in déede a very briefe but yet a graue and and high Sermon as touching Christ whereof he himselfe maketh this the ende saying I haue seene and testified that this is the sonne of God. It is plaine therefore that all that Sermon of Iohn tendeth to this ende that he might declare Chrst to bee God the sonne of God. In the epistle to the Hebrues it is learnedly declared that Christ is both God the sonne of God and also man and that two natures doe consist in one person Wherfore in the very entrye of the Epistle it is cléerely sayde That God the father as he spake in times paste to our forefathers which beleeued by his Prophets so in these later daies hee hath spoken by his sonne verye God and verye man. And that this scope or state ought alwaies first to be found out before it be pronounced as touching the kinde of the Sermon it is aboue rehearced Secondly in the examples of this forme many and diuers arguments are founde for the most part orderly disposed and applyed to confyrme one and the same state or article of doctrine Those it behooueth alwaies so to be taken and expounded as that they may be vnderstoode to tende directly to the selfe same state For it is necessary that all thinges be directed to one and the same scope which the Scripture it selfe proposeth Further hereof it foloweth thirdly that in examining of euerye argument many and diuers places ought not rashelye to be drawne oute of the partes or members of them and that least suche plentye and diuersitie might withdraw the mindes from the chiefe and principal state or scope of the matter Lastly albeit some places also may be drawne forth such inespâ—ciallye as are diuers and some what differente from the state it selfe yet shall it not be expedient to stand ouerlong in the enarration therof For it would be very absurde to turne away the oration from that whiche is the head and fountayne of the busynesse These thinges it séemed good thus briefely to premise Let vs take in hande therefore the short Sermon of Iohn the Baptist touching our Lorde Christe as it is read Iohn 1. Iohn seeth Iefus comminge vnto him and saieth Beholde the lambe of God which taketh awaye the sinnes of the world This is he of whom I saide after mee commeth a man which went before mee for hee was before me and I knew him not but that he shoulde bee declared to Israel therfore am I come baptisinge with water And Iohn bare recorde sayinge I sawe the spirit descende from heauen like vnto a doue and abode vpon him I knewe him not but he that sent mee to baptise in water the same saide vnto me Vpon whom thou shalt see the spirite descende and tary still on him the same is hee which baptiseth with the holy ghost And I saw and bare recorde that hee is the sonne of God. In this briefe Sermon Iohn the Baptist affirmeth and proueth that Christe is not onely man but also God the sonne of god For this is the conclusion likewise the state of this present Sermon Wherevpon euery man may easely consider séeinge there is handled héere a doctrine as touching the diuinitie of Christ that it is of the kinde didascalick The argumentes or proofes how and after what sorte they are distincted and deuided we will eftsoones declare And héere we saye againe that our faith in this place ought greatly to be confyrmed as touching the diuine nature in Christ Yea and the example also of Iohn Baptiste doth not a little excite vs to make confession of our faith But let vs examine euery parte and member by it selfe Iohn seeth Iesus comminge vnto hym I. Doctrine Iesus came to Iohn as well that by his presence he might cause him to be strong couragious and constant in the office of teaching as also that by such an occasioÌ„ the people might more fully be taught of Iohn that Christ is the Messias promised in times paste to the fathers and that the same also is both true GOD and true man by whom mankinde shoulde be deliuered from sinne and euerlasting damnation Wherevppon truely it becommeth plaine and euident that GOD like as he determined from euerlasting to sende his sonne into the world to the intent those that beléeue in hym might likewise bee made the children of GOD and obtayne saluation euen so when the same his sonne was come downe to the earth he ordayned and woulde haue to be extante certaine fytte and conuenient meanes by which men might bee moued and perswaded to beléeue In these poynts therfore ought to be put the comming of Christ vnto Iohn the Sermon of Iohn that followeth immediately of Christ II Institustion Herevppon we learne that we ought both to minister vnto other all occasion of promotinge the trueth and of preaching Christ and also to take it beinge offred of others Certes where the same may be had â–ª we must in no wise suffer it to slyp away Wherefore the Apostle to what place soeuer he came assoone as he was entred into the Synagogs or Schooles preached Christe with great and inuincible courage and refuted the Iewes that withstoode and contraryed his doctrine III. Correction They are reproued indifferentlye as well that get oportunitie and yet dare not vtter any thing oâ—enly as touchinge the Gospell neither giue any ynckling or signifycation that they haue any knowledge thereof as also that labour by all meanes to hynder the study of the holy Scriptures and to stop the course of gods worde For in déede eyther of them doe sufficiently declare themselues to be vnwillinge that Christe
our necessitye enforceth vs. Except ye see signes and wonders III. A weake and wauering faith in men displeaseth God yet God according to his mercye voucheth safe to make the same more stronge and perfect Faith is the gift of God and he encreaseth it being giuen Wherefore wée ought with the Apostles to praye ofte times vnto God and saye Lorde encrease in vs our faith There be very many places of the scripture which testifie that there ought to be distinguished certaine degées as it were and encreasements of faith and one while an infirme weake vnperfect an other while a stronge stedfaste and perfecte fayth to be noted Lorde goe downe before he dyeth IIII. Faith being somwhat encreased by the grace of god proceadeth more franckly to entreat and call vpon god Through pure and earnest inuocation all things are obteyned at Gods hande Goe thy waye thy sonne liueth V. The faith as yet not fully perfect God mercifully looketh vppon rendereth vnto it according as it desireth And through faith men obtaine of God most ample benefites like as spirituall so also corporall The man beleeued the worde VI. Fayth by the worde and promises of God is erected receyueth strength and is made perfect Nowe as hee was goinge downe VII Man becommeth dayely more stronge in faith that after the erample of Abraham he may euen without hope beléeue vnder hope whylest namely the certaintie of gode promises doe alwaies more and more appere and god neuer ceasseth with new benefites to bewtify adorne the godly And he beleeued and all his householde VIII The incomparable force and effecte as well of the worde of God as of Fayth For both the certaintie and truth of Gods worde beinge made manifest doth stirre vp faith in a greate number and also the notable fayth of one man beinge put forth for an example vnto others inuyteth euen these also after a sorte to beléeue In respecte whereof wée may sée the eramples of the faith of the holy Saintes in the Scriptures worthy of imitation to be set before our eyes Thou séeste therefore howe aptely it is declared throughout the whole narratio Ì„ by what meanes faith is ingendered at the lenght becoÌ„meth perfit One example more if wée shall add wée will so make and ende That shall be taken out of Marke 16. After that he appeared to the eleuen as they sat together reproued them of their vnbeliefe and hardenes of harte bicause they beleeued not them that had seene him beinge risen vp againe And he sayd vnto them Goe yee into all the worlde and preach the Gospell to euery creature Hee that shall beleeue and bee baptized shal be saued but hee that will not beleeue shal be damned And these tokens shall followe them that beleeue In my name they shall cast out diuells and shall speake with newe tongue and shall driue awaye serpentes and if they shall drincke any deadly thinge it shall not hurt them they shal laye their hands on the sikle and they shall recouer So after the lorde had spoken vnto them he was receyued into heauen and sate on the right hand of god And they went forth and preched euery where and the lord wrought with them and confirmed the worde with signes that followed Séest thou not howe Christ vpbraideth his sluggish disciples with their incredulitye hardenesse of hart Therefore least we at any time be reproued for the like wée must take diligent héede that after we haue harde beléeued ad imbraced the Gospell we cleaue constantlye to the same Wherfore let the state of this reading be that the Gospell is constantly and fréely to be cleaued vnto As for those thinges that folow in the texte they shall aptely be taken in stead of arguments or reasons confirminge the same Neither truely shall it be a hard matter so to axplane all the partes thereof as that they may be agreable to our purpose Bycause they beleeued not them that had seene him being risen agayne I The first reason We ought to sticke fast vnto the Gospell of Christ for the authorities sake and testimony of those men that haue séene hard and declared the same vnto vs For thus faith Christ Act. 1. to his apostles Ye shal be my witnesses not onely at Hierusalem but also in al Iury Samaria euen to the worldes end Peter like wise Act. 2. saith This Iesus hath god raised vp wherof we are all witnesses And Iohn in his first epist. cap. 1. That which was froÌ„ the begining which we haue heard which we haue sene with our eyes which we haue loked vpon our hands haue handeled of the worde of lyfe and shewe vnto you that eternal life God will haue therfore the testimony of such men to be accounted of most great weight and importaunce amongest all men Goe into the whole world and preache II. The second reason of the â—dicte or coÌ„maundement of Christ Christ gaue in charge to his apostles that they should publishe the gospell to all nations By the same diligence no doubte it is commaunded also vnto vs that we should with all our endeuour imbrace and reteyne the same Hee that beleeueth and is pabtized III. The thirde reason of the promise and threateninge which are annexed to the commaundemente of God. In like maner we sée promises and comminations adioyned to the preceptes of the Decaloge And these tokens shall folowe them that beleeue IIII. The fourth reason of the manifolde giftes whereby God vnto this end and purpose garnisheth and illustrateth his Church that the certaintie and excellency of the Euangelical doctrine might be approued So the Lorde after hee had spoken V. The fift reason Whatsoeuer thinges haue bene hitherto spoken are established and confyrmed by the ascention of Christ himselfe into the heauens and by his syttinge at the right hande of the father For by these two signes or markes he signified vnto all men how great his power and dignitie were And vndoubtedly to ascende by his owne proper power into heauen and to sitte at the right hand of the father are most assured argumentes of his deuine nature in respecte whereof he is in all pointes coequall with his father And they went forth and preached euery where VI. The sixt reason of the effectes that folowed The apostles like as they were commaunded published the Gospell They preached also euery where Wherefore the knowledge of the Gospell hath of necessitie come euen vnto vs also and to ours No signes and wonders neither the wonderfull power of the holy Ghost ne yet any thinge els was lackinge All these things therefore doe conuince yea and euen compell vs that wee should ascribe all glory vnto the gospell and vnto God the author of the gospell that wée should coÌ„stantly cleaue vnto the same For héere vndoubtedly are remembred those thinges by which men of all former ages haue bene most chiefely perswaded to imbrace and highly estéeme the holesome doctrine of
thy pleasure and Lazarus in like maner receyued paine but now is he comforted and thou art punished Thirdly when death is now to be entred into the godlye are not afrayde they remayne constant and inuincible they pray and call vpon GOD they desyre to haue their sinnes pardoned through Christe they prayse and extoll their most mercifull and heauenly father they giue hym thankes they wholly dedicate and commend all that euer they haue vnto hym They say w the apostle I am fully perswaded that neither death neither lyfe can separate vs from the loue of God whiche is in Christ Iesu our lorde And agayne Rom. xiiii whether we liue or die we are the Lords But the wicked vngodly are altogether troubled they tremble for feare their harts faile them they are angry with God they cursse they blaspheme An example of such great diuersitie we may behold in the two théeues that were hanged on the crosse with Christ of whō both the actions endes are described to be very diuers Luke 23. Fourthly The godly being now dead do rise again to euerlastīg life but to the wicked remaineth a second death to be suffered after the death of their body This difference moreouer is expressed Luk. 16 by a manyfest document as touching the ritch man and Lazerus These things be of no small force and moment to admonish and warne all estates of men The vngodly may in good time be admonished to bethink them of conuersion and amendement of lyfe To the auoydinge of sinnes it wyll profyt greatly if they oft times be mindefull of death and of those thinges that follow after death The godly againe may learne out of al these thinges how they ought to behaue themselues as well in their lyfe as also in death it selfe they may learne that deathe is in no wise to be feared of them they may learne to despise the world and all thinges that are in the worlde they may rightly prepare themselues vnto death throughout their whole life they may minister vnto others that are sicke and at the poynt of death apte consolations they may learne how to strengthen and sustaine themselues in their very last conflict with death He that shall both by good reasons and also by apte and plaine words declare and illustrate all these thinges or certaine other haply besides not disagréeing from his purpose shal be iudged to haue bestowed a very good and holsome labour in speaking But as I sayde there is left great libertie in the handeling of these kinde of theames to the teachers in the church forasmuche as it behoueth them ofte times to enterlace many thinges that conduce to reproue them that be of a sinister iudgement to exhort to rebuke to comfort by reason wherof it commeth to passe that the bounds of the Logicians be of necessitie transgressed Chrisostome ofte times compareth the ministers of the worde with those men that vse to furnishe their tables with deinty and delicate meates the better to entertaine many guestes of diuers and sondry dietes And very aptlye in my opinion For lyke as that feast maker is not thought to satisfy his guestes that setteth before thē one onely kinde of meate and that alwayes dressed after one the same maner but ought rather euer anon to alter the kindes of meate and then cause them to be brought vnto the bourd now dressed after this fashion now after that Euen so the Preacher except he vse somtimes chaunge and varietie of matter in the inuention and disposition of thinges the hearers will soone be weryed and yrked euen glutted as ye would say with a certaine fulnesse and lothsomnesse of stomack Wherfore it may truely be saide that it is a work moste harde and difficult to prescribe rules or perpetuall obseruations and suche as may be sufficient to the colledge of Preachers One most certayne rule there is and that can in no wise deceiue vs namely to imitate and followe with all dilygence and endeuour the examples of the holy Sermons which are extant as well in the sacred scriptures as also whiche are read in all the most allowed Doctors of the Church Albeit there is no doubt but that the holy Ghost also the Prince and a lonely maister of all true teachers what time he is in the beginning of the sacred Sermon with a feruent harte and perfect fayth called vpon wyll both liberally minister and suggest and also most wisely dispose and put in order what thinges so euer are to be spoken so farre foorth that the excellent preachers doe oft times perceyue far other matters to come into their mindes standing in the pulpit then they had premeditated at 〈◊〉 and that the same matters vttered ex tempore the 〈◊〉 to a better yssue and are more gredily and fruitfully receyued of the hearers then those which they had before exactely prepared and digested Howebeit examples of Sermons in which are to bée sene simple theames godly and profitably handeled thou maist finde in Chysostome in his fift Tome as touching praier fastinge repentaunce of which also he entreateth ther in many sermons Of his sermons touchinge gods prouidence we haue before mentioned There be besides in mennes handes certaine orations of Basilius magnus concerninge fastinge baptisme humilitie thankes giuing ire enuye And of Gregorius Nazianzenus touchinge peace touchinge baptisme I can not but that I must needes add by the waye for the better admonishemente of the reader that a simple theame is at some times in such wise declared that the whole tractation thereof doth passe to an other kinde of Sermon then to the kinde didascalick Some one promiseth peraduenture that he will entreate of almes but whilest hee goeth on his whole Oration is spent in exhorting and perswading that all men woulde giue gladly to the poore It is certaine that this Sermon shal more iustly be referred to the kinde Institutiue then to the kinde didascalick Agayne one taketh in hande to entreate of death but he teacheth in the meane time that it is not to be feared of the godly the the dead are not immoderatly to be lamēted May not a man say the he comforteth more rather then teacheth In lyke maner he the intendeth to speake of ire or enuy and reproueth those vices as vehementlye as hee can declaring that they are greatly to be abandoned of all men there is no man I suppose that will not graunt hym to be occupied in the kynde Correctiue ¶ What the way and maner is to declare a theame compound in the kinde didascalick Cap. IX A Theame compound is then offered to bée handeled when the state of the Sermon to bée had is declared in many wordes euen in a full proposition as the Logicians vse to speake as when we say Christ is very God and very man man is iustified by faith without workes they that are iustified ought to bée giuen to good workes the dead shall rise or reuiue againe But as oft
to vse and enioye the laboures and trauiles of other men ¶ Of the kinde Redargutiue or Reprehensiue Cap. XI IN this kinde which is ordayned to reproue false assertions Sermons cōmonly are in such sort digested and disposed as that one while the whole discourse is occupied alonely in the reprehension of a false opinion an other while in one part of the Sermon is confuted and subuerted a false assertion in an other is affirmed and with as great industry as may be vrged a true assertion Where if in case the matter so requireth many Sermons also are appointed to this busines But as touching affirmation or application how and after what sort it should be vsed it is playnely shewed in the preceading Chapter wherfore now the order of confuting or reprouinge is onely of vs to be declared To the furtheraunce therfore of this matter auayleth very much whatsoeuer is of the Logicians or Orators profitably put forth to confute and to assoyle reasons or argumentes with all For those that obtrude false assertions to the simple and vnlearned or sowe them in the Church are perceyued oft times to bring in for the mayntenaunce of thier quarell proofes very subtill and sophisticall and to defend themselues most chiefely by the healpes and sleightes of mannes wisdome Wherfore whosoeuer he be that will valiauntly ioyne battayle with them must be indifferently well furnished with all kinde of weapons and pollecy of fightinge which they doe vse False assertions be reproued many waies and weake and féeble argumentes are diuersly subuerted I. The first way and maner therfore is this to the intent thou mayst finde what truth and falsehod the troublesome to wit the fower fold fiue folde and such like curious and peynted proofes of the aduersaries doe conteine in them it shall be very requisit to reduce them into the forme of sillogismes or apt reasons such I meane as are taught and set foorth of the Logicians For by this briefe and compēdious meane if there be any default lurking either in the forme or in the matter of the argument it may both quickly and certainly be perceyued And how the forme of a reasō is to be sifted and iudged off may out of those things which are put foorth touching the making of sillogismes enthimemes oher kinds of argumentations againe how the matter is to be tryed and examined may out of the places of inuention and the rules adioyned therevnto which they call consequencies be aboundauntly knowen Where therfore if the preacher shall in any of the prooues made by the aduersaries perceyue defaulte either in fourme or in matter he shall not doubt publykely to denounce and disclose it so notwithstanding as that hée may purposely kéepe backe all arte and cunninge so far as in him lyeth keuered as ye would saye with a veyle For in cace thou shouldest exhibit the craft and workemanship of Logick openly of all men to be séene which commeth chiefely to passe by producing the very wordes of art out of the schole into the Church it is to be feared doubtles least thy solutions become as greatly suspected as the obiections of thine aduersary II. The second way and meane to discerne and ponder according to there importaunce the reasons of those that teache false thinges dependeth vppon the diligent enserchment of the Paralogismes if there be any peraduenture entermedled with them Therfore it is to be considered whither the Paralogisme be committed within the compasse of the worde namely by equiuocation amphibologia composition diuision accent phrase of speche or whither the Paralogisme happeneth to be without the compasse of the worde as when there is brought in a fallacion of the antecedent a fallaciō of the consequent a thing so after a sort spokē as though it were simply so the not cause of a thing as the cause petitio principij many interrogations ignoraunce of the elenche III. Moreouer it profiteth much to obserue the captious and subtill argumentes such as are antistrephon ceratine crocodelites vtis pseudomenos cacosistata asystata For these are accustomed somtime to fall into doubtfull and perplexed disputations And all these thinges verily pertaine to the solution called of the Logicians of our time reall as it is in their bookes to be séene Further the preacher oft times also taketh aduice of those thinges that belonge to the solution called personall and of the Orators very much vsed IIII. Somtimes againe we refell obiections by regestion that is to saye by shewinge that it becommeth not the aduersaries to bring forth any such cauilling obiections or by setting against them other questions alike crabbed to sée to Which two maners of regestiō we may perceyue in the holy Scriptures The former we haue to the Romaynes cap. 9. Thou wilt say then vnto me why doth he yet complayne For who can resist his will Thapostle aunswereth But O man who art thou that pleadest the matter against god Albeit he addeth straight wayes also an other apt and directe solution Example of the later is extant Math. 21. The Pristes and elders of the people sayd vnto Christ By what authoritie dost thou these thinges and who gaue thee this power Christ aunswered them And I wil demaūd of you one thing which if ye shall shew me I will also tell you by what authoritye I doe these thinges The baptisme of Iohn was it from heauen or was it of men V. Nowe and then also the sayinges of that aduersaries are subuerted by eleuation And this is brought to passe two maner of wayes first by reiection to witte when the obiection of an other is reiected as a thing light and very slender with a certayne signification of contempt or indignation as Rom. 3. whē some sayd Let vs doe euill that good may come thereof the apostle reproueth thē saying nothing els then that their damnation is iust Which wordes doe procéede from a troubled minde by reason of the vnworthines of the thing Secondly it commeth to passe by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby through expressing the wordes gesture of the aduersaries or by like meanes we deride them and laugh them to scorne This maner the Apostle vseth Coless 2. where against those that sought meanes to drawe them that were newe borne in Christ to the obseruation of Iewishe ceremonies hée sayth Touch not tast not handle not which all doe perishe with the abuse thereof VI. The aduersaries may in like maner be met withall by digression whereby an excursion is made from the purpose Albeit the Preacher shall scarcely vse this any other where then where the solution of the obiection propounded is easie apparaunt to euery man or where peraduenture some inconuenience might redounde to the hearers through a more plentifull tractation of that matter VII Furthermore those thinges that are put forth of the Orators profitable to confute and solute withall the preacher shall duely challendge to himselfe as common both to him and them Cicero in his booke 1. de
inuentione entreatinge of reprehension and Fabius Quintilianus in his fifte booke cap. 13. touchinge confutation doe teach some thinges not to be refused In which notwithstanding the preacher must prudently 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
or maners of the people doe require the same For at what time certaine vices and enormities begin to infect the multitude the ecclesiasticall Teacher shall in repressing of them duly and seasonably be altogether occupied First the sore is to be healed before it groweth to an incurable canker For To late is medicine sought When mischieues once by long delaies past all recure are brought And verily the Phisition of the soule shall first of all endeuoure himselfe to cut away the greater maladies then shall hée take in hande those that bée of lesser daunger IIII. And it is not to be passed ouer that Chrysostom sayde in his 4. homilie vppon the Epistle of S. Paule to the Philippians That then the Preacher ought to keepe silence when hee holdinge his peace and findinge fault with nothinge that is done there is sure and certaine hope that the euills which are committed may bee turned away but if the contrary commeth to passe so that he keepinge silence enormities are not onely not rooted vp but all thinges also become worse and worse then it is necessary that hee goe forwarde in reprouinge so much as hee may doe For hee that sharpely rebuketh sinners albeit he doth nothing els yet thus much bringeth he to passe that he suffereth not the mischiefe to growe any further And no lesse worthy to bée noted is that which Augustistine hath left writē in his booke 1. cap. 9. de ciuitate dei If therefore any man forbeareth to reproue and finde fault with wicked doers for that he awayteth a more conuenient time or feareth least by that meanes they should become worse or that other weaklinges which ought rather to bee enformed to a good and godly life should bee hindered and oppressed and turned from the faith this seemeth not to rise of any corrupte desire that hee hath but rather of the rule and aduice of charitie And after a fewe wordes in the same chapter They that are placed in the higher degrees of life prouiding for the most part for their fame safety whilest they feare the wiles inuasions of wicked men doe refraine themselues from reprouinge of them And although they stand not so greatly in doubt of them that they yelde through any their threateninges and impieties to perpetrate the like euils yet neuerthelesse the very same thinges which they commit not with them they will not commonly finde fault with when as peraduenture they might by reprouing correcte amend some least if they coulde not their owne safety and renoume should come into harsarde and decaye And this they doe not vppon that consideration whereby they see their credite and safety to be necessary for the profit of men to bee ēstructed but father thorough that infirmity wherby they are delighted with a fawninge and flattering tongue with a faire and calme day and whereby they feare the iudgement of the common sorte and vexation or destruction of the fleshe that is by reason of certaine bandes of couetousenes wherewith they are enwrapped and not for their duties sake of loue Thus much S. Augustine Wherefore by these thinges when and how far foorth it is lawful to intermit the reprehension of vices euery man may easely iudge Nowe what thinges remaine chiefely to be reproued V. There is no kinde of sinnes in which the Preacher ought to wincke and be tongue tied or that may be pretermitted without reproofe Therefore it is not inought egerly to inueigh and abandon such vices as are very great and heynous but euen those also shal be brought to the iudgement of the Church and called into question which the common people estéeme to be but trifles in respecte neither doe account them so great as in déede they are Prouided that those euills be spoken against with more diligence and vehemeny which are growne to be of greatest force with the multitude and by reason whereof greater inconuenyences are feared VI. In the meane time the godly Preacher must take heede least that beinge moued with the false reportes and surmises of some men hee fall to carpinge and comtrolling of certaine vices It is ouer often tried by experyence and that truely with the great offence of the whole Church but with the greatest perill of the estimation and good name of the preachers thmselues what masses of mischiefe the ouer hastines of some in beleeuinge euery one that commeth especially women and light persons haue brought in And AEneas Syluius reporteth in his booke de aulicorum miserijs that is touchinge the miseries of Courtiers how a certaine mā of Millaine in times past made a grieuous complaint to one Bernardinus a Preacher of all those that lent their money vppon vsury and that verely to this ende that when other shoulde ceasse and leaue off so to doe hee alone might reape huge gaines prayes by that trade Therefore neither those thinges that are noysed of the simple and ignorant nor those that be reported of subtill and craftye men shall the minister of the Gospell rashly admit forthwith to be declared out of the pulpit to the people The surest and saffest way is where at least be had lawefull méeting and consultations of the Elders of the Church to rebuke those crimes and enormities as touching which it shall be determined before in the selfe same assembly that they should openly be reproued and spoken against Now followe diuers thinges touching the maner of reproouing VII Whensoeuer it séemeth good to rebuke viees before all thinges it is necessary to premise certaine doctrine and reasons where out men though blunt and rude maye learne that those things which are of thée reprooued be very grieuous sinnes and such as deserue eternall damnation For very weake and slender is that reproofe or rebuke which is not grounded vppon Gods word and taketh strength therefrom And that is it that the apostle meaneth when after he had sayd improue rebuke exhort he wisely addeth that it must be don by applying of doctrine VIII And that all corrections ought not to be framed a like but one more bitter and vehement an other more milde and moderate is a things well knowen of it selfe partly by the kinde of crimes committed and partly by the state and condition of those men that are snarled and entangeled with the same crimes To the intent I saye not howe in the Sermons of the prophets and of Christ we may obserue the lyke trade looke what prudence and circumspection is requisite in driuing awaye the disseases of the body the same truely is required in expellinge the maladies of the minde And as touching this difference wisely to be made Chrisostom hath somwhat in the beginning of his Enarration of the Epistle of Saint Paule to the Galathians But it behoueth vs notwithstanding to declare where it shall be conuenient to giue place to the milder and where to the sharper sorte of rebukes First therefore of the milder sort IX There be certaine offences touching the amendement wherof it shall be