Spiridion vnto hym art thou better then he that sayde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in as muche as thou art ashamed to vse his words It is not much vnlyke vnto this that Augustine in his 10. epistle writinge to Ierom telleth how a certaine bishop in Aphrica when as he recited a place in Ionas the prophet otherwise then was contayned in the vulgar translation of that time was in great peril thorow the rage of the people offended with the strangenes of the phrase and had almost bene thrust from his Sea if he had not promised eftsoones to render an account of his doing Albeit that Preacher shat doe very well who at such time as he premeditateth at home by himselfe those thinges that he shall afterwarde vtter a brode hath alwayes at hand most perfect sounde exemplars which agayne let hym confer one with an other and the matter so requiringe compare the Latin with the Greeke and Hebrew and out of all these together drawe forth apte and peculiar sentences to be proponed in the vulger speach to the multitude in the time of his sermon This diligence this honest and gentle curiositie is so farre absent from incurringe reprehension that it is reputed worthy to be prosecuted of all men with prayse and commendation ¶ Of Inuocation Cap. ix THe maner of Inuocation vsed in the beginning of sermons is shewed also vnto vs of the Apostles Actes 4. where they pray vnto God that he would giue them vtterance to speake the word with all boldnes Lykewise where the Apostle Paule willeth and beséecheth that prayer be made vnto God for hym and for the course of the Gospell For verely as well in the whole busynes of syncere religion as also most specially in doctrine the ministers doe in déede plant and water but god giueth the increase And certes the auncient fathers made theyr prayers before the Exordium or beginninge of their Sermons as Augustine playnely testifieth lib. 4. Cap. 1 of christian doctrine The Preacher prayed which Augustine doth not obscurely signify that the spirit of God might be giuen hym to teache fréely and sincerely then that his hearers might conceyue all thinges aright and conuert them to the institution of a spirituall life The auditors they agayne praied both for the Preacher and for themselues to the same effect But now in some Churches we sée that prayer is put immediately after the Exordium There be Churches also where prayer is made before the place of scripture be recited And agayne in some place the whole multitude maketh inuocation with a song and Psalme and some other wher euery one praieth in silence by himselfe But whatsoeuer the custome of Churches and congregations is it behoueth inuocation to be briefe pure and dyrected to th'attainment of the ayde of the holy ghost that he would vouchsafe to informe and enstructe the minde as wel of the teacher as also of the hearers ¶ Of Exordium Cap. x. EXordiums in all kindes of Sermons are very frée and at lybertye Wherefore the apte maner of exordinge may rather bée shewed in th'examples of the Sermons which the Prophetes Christe Th'appostles and holy fathers haue set forth then comprehended in preceptes and rules Neither is it alwayes néedefull that the beginnings of sacred Sermons be so instituted as that we shoulde make our hearers attentiue apte to be taught and beneuolent For the matters of which we entreate may and ought of themselues to cause the hearers to be so enclyned Neither dothe any man for the most part set his foote toward the church but that he is already perswaded that he shal heare those thinges that hee ought worthilye and gréedely to learne yea and beare away to his owne profyte and commodytie Therefore the verye circumstaunces and causes incident of thinges doe minister now one now another matter of Exordium In the meane time wee wyll note certaine poyntes accordinge to the diuersite of the argumentes whiche are handeled to be obserued in generall When as a whole booke is expounded to the people ofte times Exordimus are taken of transition Chrysostom vpon Genesis homilie 16. I suppose saith he that we haue sufficiently yester day to our power interpreted and explaned the place touching the trée For we haue taught vnto your patience wherfore the diuine Scripture calleth it the trée of knowledge of good and euill therefore thys day we intend to procéede to the matters folowing to th' intent ye may learne the vnspeakable mercye of God and how great moderation of speache he hath vsed hauynge regarde and foresight of our nature homilie 17 he beginneth with rehersall or repetition of those thinges which the day before were expressed and admonisheth his auditors that they shoulde conuert them to spirituall fruite Oftentymes hée vseth similitudes touchinge deynties or delicates of feastes to bée prepared touching disseases of bodies to bée expelled and many moe of lyke sorte declaringe in the meane tyme that in spirituall affayres and in refection and care of the soule all those thinges are to bée considered and obserued which are accustomed to bée done in corporall matters or in conseruation of the body Homily .5 and .6 hée by and by in the beginninge reproueth and sharpely rebuketh those that vsed to gadde to the beholdinge of combates in the Theater and cared not for comminge to diuine Sermons Agayne the ninth homily hée beginneth with chidinge bicause hée sawe very fewe or none resorte to the scacred assembly Moreouer in his .12 and 14. homily hee prayseth them yea in the later hee thanketh them also for that they came chéerefully to heare the interpretation of the holy Scriptures For hée hoped that no small spiritual fruite should ensue therevppon These thinges bée therefore of vs remembred to thintent all men should vnderstande that when an entier booke is expounded it is in our lybertie to prepare Exordiums of sundry sortes accordinge to the maner of circumstaūces and causes incident It is a very familiar thinge with Chrysostom eftsoons to approue or declare the propositiō of his Exordium or else to illustrate the same with some similitude or comparison and then to ad to some thinges whereby hée may make his hearers either attentiue or beneuolent For verily in trayninge and excitinge the myndes of his auditors he is both a dilygent and wonderfull artificer But in cace the liberty of Exordiums be so great in thexplication of a whole booke It is an easy matter to iudge that they may no lesse franckely order the matter which take in hande to expounde onely a part or fragment of the booke or any one place whatsoeuer takē out of the Scriptures But most commonly in those Sermons which are framed of a parcel or some certaine place of a booke Exordium are deriued of the commendation of the Author out of whome the Reading was recited Nowe and then of the vtilitie of the doctrine which shineth principally in the same lesson
that may afterward redounde to potterytie And these places verely may be taken as specifyed of the Orators but out of Diuinitie are deryued groundes of greater weight and importaunce as 8 Of that that wee ought not to be so fylthye and vile as that wee shoulde submit our mindes and bodyes to our enemy the Diuell to serue his wicked and diabolicall suggestions 9 Of that that we incurre the crime of disloyaltie yea and of high treason also if we reuolte from the tents of our sauiour Christ unto Beliall 10 of that that it is a great ingratitude and that more is an extreame cruelty to crucify Christ a fresh through our sinnes and to dispise his blood wherwith he hath once wasshed and sanctified vs. 11 Of that that by defylynge our selues with sin we grieue the holy ghost and doe slaunder the holy angells our kéepers yea and the vniuersall church of God. 12 Of the that by the grace of God assisting vs we may be able to refist the temptor and traitor sathan tame our flesh abandon evill thoughts c. 13 Of that that if we harken vnto the Deuill all the fault shall be imputed to vs and vnto our iniquitie neyther shal it bee lawfull to pretende any excuse at all but euen wee our selues shall bes punished for those enormities whiche by the prouocation of the deuill we commit 14 Of the paines that are threatned vnto sinners and the same not onely temporall but also eternall to the auoyding and eschewing wherof there is no way for vs to be founde except we repenting implore the ayde of Christe Somtimes occasion is offered vnto the preacher to sti◠vp his audients vnto loue that is to saye vnto charytie or beneuolence Which truly then chiefely commeth to passe when as entrety is made of some notable vertue or when the excellent déede of some Patryarke Prophet Apostle or of any other man of worthy memorye is celebrated and solempnised For héere it is conuenient to prouoke the mindes of men and so farforth as may be to enflame them to loue and imbrace so excellent and rare a vertue to the feruent study of imitating so notable a déede To the furtheraunce therefore of this matter much auaylable will be the reasons taken out of the places of thinges to be desyred and thinges to be eschewed to witte 1 Of the honestye Of the thinge 2 Of the godlynesse Of the thinge 3 Of the religiousnesse Of the thinge 4 Of the gloryousnesse Of the thinge 5 Of the easynesse Of the thinge 6 Of the necessitie Of the thinge All which thinges may briefely be confirmed and illustrated by reasons sentences examples similitudes deryued out of the treasurie of the sacred scriptures Item 7 Of the causes of thinges 8 Of the circumstaunces 9 Of the signes or accidents as well 10 Antecedent and 11 Adioyned to the matter it selfe as also 12 Conssquent c. Which kinde of places verily and those deduced out of Diuinite we sée the holy Prophets to vse as oft as thei exhort vnto rightuousnesse vnto modestie vnto humilitie vnto the confession of the knowne trueth vnto the diligence obseruation of the true worshippinge of god Neyther dothe any thinge what soeuer appertinent to this kynde of busynesse lesse notably appeare in those Sermons of Chrysostom in which he endeuoureth to traine men vnto pacience sobryetie hospitalytie liberalitie towardes the poore and other such lyke vertues Now to cause that feare of gods iudgemēt to be imprinted in the mindes of the hearers will be a helpe and furtheraunce proofes drawen forth 1 Of the the greatnesse of our sinnes which it behoueth to be amplyfyed out of the law by and through all the circumstaunces thereof 2 Of our owne vnworthynes and proper offence 3 Of our owne imbecilitie and weakenesse We that are voyde and destitute of all kinde of vertues what shall we obiect against the iudement of God 4 Of that that it is necessary the threatninges of God thould be accomplished without any exception 5 Of the grieuousnes of the paynes that are euidentley mentioned and set forth in the threatnings of God. 6 Of that that God executeth those things indifferentlye whereby both his iustice becommeth famous and his mercy also apparaunt 7 Of the examples of those men whō we know to haue bene sharply punished of God for their sinnes 8 Of that that God if he punisheth not by and by and if not in this lyfe yet after a shorte time or at least after this lyfe he repayeth due penalties accordynge to the desertes 9 Of that that no euasion of mans wisdom or industrye will serue to escape and winde out of Gods iudgement It is no difficult matter to accorde also some other places vnto these arguments touched before in the premisses The controlling Sermons of the Prophets and Apostles or of Chrysostome and other holy fathers doe throughlye abounde in this kinde Further to the procurement of hope and desyre of mercy doe conduce a number of places accustomed to be vsed in consolations but especially these 2 Of the confession of sinnes before God. 3 Of our humilytie or mortification 4 Of the continuall imploration of Gods ayde God despiseth not the prayers of them that humble themselues and dispaire of their owne strength 5 Of the power of the spirit assistinge vs in our prayers 6 Of the promises of God. 7 Of the naturall goodnesse of God that is the promiser whereby he will both be prayed vnto and also graciousely graunt our peticions 8 Of that that God delighteth to stande by his woorde and promise and will deceiue no man. 9 Of the intercession of Christ our mediatour 10 Of the effect of the death and all the merits of Christ 11 Of that that our father knoweth our necessities yea euen before the aske 12 Of our election vocation iustification 13 Of that that God neuer vtterly forsaketh those that be his but with fatherly compassion helpeth them before they fall into any extreame daunger To the furtheraunce also hereof let the Sermons consolatory or comfortatiue be read disposed to the fortifiynge and erecting of mindes in the conflicts of temptations and no doubt a much more plentifull matter will offer it selfe in them then can of vs in few words be comprised Lastly if thou intendest to prouoke the mindes of men vnto pitie and compassion which then truely is expedyent to be done when the people is to be admonished and required to be helpfull to the poore and needye to succour them that are afflicted with sicknesse shypwracke casualtie of fyer rage of waters warre or such lyke calamitie to labour with all dilygence to reduce those that erre or those that are almost fallen into desperation into the right way agayne or to pray vnto God for their health and safety thou shalt conueniently gather some reasons of these places followynge 1 Of the age as if it be a childe or an olde man that is afflicted 2 Of the sexe 3 Of
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
Pray vnto our heauenly father that he would vouchsasafe to preserue his Church amongest vs that he would gouerne it and sanctifie it by his holy Spirite praye ye that in stead of this our Hyperius now taken from vs he would giue vnto vs many godly Teachers learned peasible constant For your partes also giue your diligent attendaunce vnto the holy Scriptures read them study theÌ„ meditate vpon them learne out of them a cartaine forme of Christian doctrine and to this ende alone apply all the force of your wittes that many of you may come foorth so furnished with knowledg and vnderstanding that you may one day he placed in the roomes of those notable Capitaines called foorth of their stations to the Lord to the great profit coÌ„moditie of the Church And we all praye thée O almightie Father which in so short a space takest out of the vnthanckfull world so many famous Teachers and leauest behind many troublers of the peace and enimies of the Church rayse vp in the steads of these notable ministers of CHRIST many other which may teach and gouerne thy Church Nourish and defend the studies of good men which laboure to this ende that they may serue thy Church Furnish our minds O father we beséech thée with the loue of true religion and vertue that when thy sonne our Lorde Iesus Christ shall come at the last day to Iudgement be may at the least finde some remnantes of faith and sinceritie amongest vs. FINIS ¶ Of framing of Diuine Sermons or popular interpretation of the Scriptures the first Booke ¶ What the common and popular order of interpreting the Scriptures is and howe excellent a function they haue that teach the people in the Churche Cap. I. NO man doubteth but that there bee two maner of wayes of interpreting the scriptures vsed of skilfull diuines the one Scholastical peculyer to the scholes the other Popular pertayning to the people That one is apt for the assembles of learned men and young studients some deale profited in good letters This other is altogether applied to instructe the confused multitude wherin are very many rude ignoraunt and vnlearned The first is exercised within the narrowe compasse of the Scholes The seconde taketh place in the large and spacious temples The one strict and straight laced sauoring Philosophicall solytarinesse and seueritie The other stretched forth franck and at lybertie yea and delightinge in the light and as ye would say in the court of Orators In that are mani things exacted after the rule of Logical breuitie and simplicitie In this Rhetoricall bountie and furniture ministreth much grace and decencie Wherefore if a place out of the holy Scriptures bee offered at any time to a teacher in the scholes to be explaned and interpreted hee by and by sticketh wholy therein as one shut vp in a streight prison vinfolde enclosure and not only discusseth dilygently the thinges themselues in general and al the partes of them but also in a maner euery worde and sillable thinkinge it vnlawfull to omit any thinge or so much as a litle to wrench aside But he that instructeâ— the people sercheth and selecteth out of an argument â—â—â—posed some certaine common places and such as he perceiueth aboue the residew to be most congruent to the time place and persons in discoursing whereof at large hée bestoweth his time and to the intent the more large and ample a scope may be opened vnto hym now and then he ouerskippeth some thinges in the text of the holye Scripture or toucheth only eche thing slightly by the way as it were mindinge some other matter Agayne he that readeth in the Schoole heapeth together proofes and foundations with as great iudgement and dexterity as he can and coueteth to vse those in especiall in whiche he perceyueth most pithe and strength to remaine But he that vndertaketh to speake vnto the people is not so carefull or anxious but scrapeth together argumentes of all sortes and armeth himselfe with probable reasons euen such as are heard commonly among the meaner sort of men as he that directeth all thinges to the capacitie of his common auditory He that teacheth in the schole wittingly willingly neglecteth those thinges that pertaine to the procuring of beneuolence to the mouing of affections moreouer digressions tedious descriptions whiche the Greekes call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hypotyposes amplificatioÌ„s artificial elegancye of wordes many and diuers figuers to be shorte all the furniture and ornamentes of an oration and affecteth not so much as to séeme once studious of bountifulnesse in speakynge but as one astricted to that lawe whereby the cryer proclaymed in Areopagus to speake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is without proeme and affections he is contented with a simple yet pure and perspicious kynde of speach On the other side he to whom it appertaineth to speake before the multitude séeketh and prouideth dilygently with wonderfull circumspection al the said stuffe furniture so far forth as it auayleth to teach refel exhort reprooue comfort of nothing maketh more account then that he may draw and stir vp the mindes of his auditors â—nto what part he will after the maner quality of things 〈◊〉 â—ident Neither were it hard to bring forth examples in which the selfe fame argumentes or â—heames out of the scriptures are handled one way after the maner of Scholastical interpretation an other way after the coÌ„mon or Popular And surely out of the writinges of the auncient fathers may be taken not a few and those most learnedlye explaned and set forth For after the Popular interpretatioÌ„ al the Sermons for the most part of the prophetes and of Christ are expounded and many also of the exhortations corrections consolations of the apostle Paule Furthermore those thinges that are read vnder the titles of Homelies Sermons or OratioÌ„s in the holy fathers Origen Chrisostom Basyl Nazianzene Augustine Maximus Leo after these Gregory Beda Bernard and such like Whervnto may be added the explanations of Augustine vpon the Gospell of Iohn some certaine of the Psalmes But to Scholasticall interpretation doe appertaine certaine more graue and subtile disputations of S. Paule namely that touching mans iustification in his epistle to the Romaynes in whiche yet notwithstanding the apostle breketh foorth successiuely into exhortations and consolations peculier to another kind of interpreting and to the Galathyans with some in the fyrst to the Corinthyans twaine also in the Epistle to the Hebrues the one of the two natures in Christe the other concerning the abrogation of the Leuiticall priesthood and the euerlasting priesthoode of Christ To the same order may iustly be ascribed all the commentaries of Sainct Ierom vppon the prophets of Sainct Ambrose vppon the Epistles of S. Paule also the epistles and disputations of S. August Bréefelye whosoeuer is indued with any iudgement at al being furthered with those things that we haue alreadye touched may esely discerne
allowed of god that the gospel should bee committed vnto vs euen so wee speake not as though wee entended to please men but God which trieth our hartes Neyther was our conuersacion at any time with flattringe wordes as ye well know neither in cloked couetousnes God is recorde neither sought wee praise of men neither of you nor yet of any other when we might haue bene in authoritie as the Apostle of Christ but we were tender amonge you euen as a Nurse cherisheth hir children so our affection beeinge toward you our good will was to haue delte to you not onely the gospel of God but euen our owne soules also because yee were deere vnto vs Yee remember bretheren our labour and trauaill for wee labored day and night bicause were would not be burâ—henous to any of you and preached vnto you the gospell of god Ye are witnesses and so is god how holily iustly and vnblameably wee behaued our selues amonge you that beleue as ye know how that we exhorted and comforted and besought euery of you as a father his children that ye would walke worthy of God which hath called you to his kingdome and glory Which wordes if they were so exactley weighed considered as méete it were they should do euidentlye declare the the apostle taught in spirite power albeit those yet that immedialy folow touchinge the notable effecte of his Sermons doe more perfectly proue and illustrate the same Wherefore saith he we thancke God without ceasinge bicause that when yee receiued of vs the word whereby ye learned god ye receiued it not as the worde of man but euen as it was in deed the worde of God which worketh in you that beleue The like will the like study and the like feruency we may perceiue in that oratiÌ„o which the apostle had to that Elders of the church at Ephesus a little before hée trauayled to Ierusalem But we may not coueniently least we should be ouer tedious repeate the same at this prelente Therefore we saide not without cause that the spirite power in teaching is both nourished and conserued with an ardent study of procuring the health saluacion of the hearers But as touching al these points I meane lerning innocency of life spirit or power in teaching the reader may obserue muche more matter in the epistles to Timothy Titus which verili forsomuch as they séeme altogether prepared to expres the whole office of a precher whosoeuer taketh vpon him the charge of teching the people may worthily read yea often read them agayn Thus much we thought good to premise to thinteÌ„t we might make it plaine apparant that the office of teching the people in the church is of far more difficulty weight then a number suppose it to be and that it ought not rashly vnaduisedly to be takeÌ„ in hand of euery one much lesse greedily to be inuaded No smal nuÌ„ber there be the atteine to the gouernment of churches yea that I may vse the words of Iere. make hast to run before they be sent yet are touched in the meane time with very litle or no care at al of obteining of god his spirit power in teaching Bishoppes therefore aboue all men ought to be circumspect in this behalfe that they commit not rashely this reuerende function to euery one that will sue for the same especially to younge men whoÌ„ neither knowledge of the holy Scriptures nor the vse and experience of thinges or any earnest study and zeale of religion doe commende and set forth Neyther was it without good cause spoken of the Apostle that wyse workeman in the church of God where he sayeth Lay no handes hastely vppon any man neyther be partaker of other means sinnes ¶ The ende of a Preacher what it is Cap. III. BVt what the ende of a Preacher is may partely be perceyued by those thinges that we haue next before touched His worke and labour chiefely consisteth in this that with all study and inforcement he aduaunce and set forth those thinges that conduce to the saluation and reconciliation of man vnto god Whervnto it perteyneth that the Gospell is called the worde of health and by which men obteyne remission of sinnes And wysely sayeth the Apostle It seemed good vnto God by the folishnesse of preachinge to saue them that beleue In the same Epistle also Cap. 9. I became all thinges to all men that I might saue at the leaste some God gaue vnto vs the ministery of reconciliation and put in vs the worde of atonement In effecte syth the office of a Preacher is by the ayde of the holy Scriptures to accomplyshe all thinges we doubt not to affyrme that to be the ende appoynted to a Preacher which the holy ghost by the mouth of the Apostle hath prescribed in the sacred Scriptures The holy Scripture sayth he is able to make thee wyse to saluation Then therefore doth the Preacher giue apparaunt significatioÌ„ that he with his whole hart and power is bent to promot aduaunce the spirituall profit and vtilitie of men When as he handleth and confirmeth true and holsome opinions reproueth and grauely confuteth thinges erronious and hurtfull when he dilygently inculketh and inferreth those thinges that are requisite to the godly and due information of lyfe agayne seuerely controlleth those that offende labouryng to bryng them into the right way Lastly when he exhorteth beséecheth blameth the sluggishe and dull and comforteth the afflicted fynally pretermitteth no iote of those thinges whereby hée trusteth the mindes of hys audytors maye bee trayned and drawne vnto Christe our Sauiour ¶ That many thinges are common to the Preacher with the Orator and of the office of the Preacher cap. IIII. THat many thinges are common to to the Preacher with the Orator Sainct Augustine in his fourth Booke of Christian doctrine doth copiously declare Therfore the partes of an Orator whiche are accounted of some to be Inuention Disposition Elocution Memory and Pronounciation may rightlye be called also the partes of a Preacher Yea and these thrée to Teache to Delight to Turne Likewise againe the thrée kyndes of speakying Loftye Base Meane Moreouer the whole craft of varienge the Oration by Schemes and Tropes pertaineth indifferently to the Preacher and Orator as Sainct Augustine in the same booke doth wittily confesse and learnedly proue To be short whatsoeuer is necessarie to the Preacher in disposition Elocution and Memorye the Rhetoritians haue exactlye taught all that in their woorkhouses wherfore in my opinion the Preachers may most conuenientlye learne those partes out of them Certainly he that hath béene somdeale exercised in the Scholes of the Rhetoritians before he be receiued into the order of Preachers shall come much more apte and better furnished then many other and may be bolde to hope that he shall accomplish somwhat in the Church worthy of prayse and commendation Whiche thinge
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
within thy palaces In the second tome is read an homilie concerninge those words of Math. 25 That which ye haue done to one of these little ones ye haue done vnto mee In the thirde tome are expounded in entire Sermons these places out of Iohn 4. The true worshippers shall worship the father in spirite and trueth Out of Iohn 15. Yee are my friends if ye doe whatsoeuer I commaund you which sentence he explaneth in two homilies Out of the i. Cor. xi There must be heresies that the approued might be knowen Out of other writers other examples may be had Howbeit whensoeuer the members of a sentence or any place be in that order which is spoken off expounded and declared it is the parte truely of a wise interpreter to consyder what speciall poyntes bene expedient out of them according to the state of the church and the publike vtilitie or necessitie either largely or compendiouslye to be handeled This thing is also to be vnderstoode that those to whom it apperteyneth to preache of present businesse affaires offered by occasion doe sometimes excerpte some sentence or place out of the scripture and apply it to their purpose somtimes agayne vse no place of scripture at all in the beginninge What time therefore they prefixe to their Sermon any place of Scripture they shall very aptlye haue recourse vnto that forme of interpreting whiche in this presente Chapter we haue indeuoured to shew and commend vnto all men ¶ A simple Theame how it ought to be discussed in the kinde Didascalick Cap. VIII OFt times in this didascalik kind in which we are yet busy hauing one while no reding or sentence of the holy scriptures going before an other while agayne after the somewhat hath bene declared out of the scriptures it behoueth vs to handle simple theames and to entreat somtime more largely somtime more briefely of faith loue hope the law sinne death of the Gospel and such like Luke reporteth Act. 24. that Saint Paule disputed before the president Felix as touching iustice and temperaunce of the iudgement to come Which disputations would god we might haue had they would haue bene no doubt greatly for our commodyty Neuerthelesse we will assay to exhibit a certayne order of examining those theames profytable and easye to be knowne to all men It must bee called to remembraunce that there were two formes or orders of places of inuention once attrybuted of vs vnto this kinde in the former wherof we reherced the diuine places of vs afterwarde termed somewhere generall that is to say doctrine redargution institution correction and consolation in the latter we disposed partly the places which commonlye after the receyued maner they call logicall and reduce them to certayne questions partelye other also taken out of Diuinitie it selfe Now therfore let vs sée howe by the direction and ayde of those places a single theme may and ought to be expounded with the fruite of the hearers But to the intente all this deuise may become the more cléere and euery man the sooner perceiue it wee will comprise in certayne obseruations whatsoeuer conduceth therevnto I It séemeth good by all meanes that he that wyll declare a simple theme doe prescribe to himselfe following the example of the Logicians a certayne order of questions and exactly serch First What it is of which the sacred Sermon is appointed secondly what partes or how many formes be thereof thirdelye what the causes bee fourthly what the duties or effectes fyftely what thinges be of aliaunce therevnto sixtly and lastely what contraries it hath Neither shall any man thinke this order to be dispised séeing it is very much profytable as well for the teacher as also for the learners to haue a certayne method reteined and kept But me thinketh I here some man obiecting vnto me that this forme of entreating which I speake off is more frequented of Aristotle and of his followers the Logicians then of the Diuines And that very seldom or neuer among the prophets or holye fathers are to be founde any sermons simply declared in this method Verily I wyll say that which is trueth To the enserching and drawing forth of the nature of euery thing out of darknesse as many certes as are wisely occupyed in the office of preaching so oft as they wyll entreat of simple theames doe set before them as a rule this order of questions But yet this difference is to be marked betwene a Logician or philosopher and a diuine preacher The Logician truely by his owne proper right as he the vndertaketh and promiseth that he will vtter bring forth whatsoeuer may probably be sayde of euery argument that is offered imagineth the he hath disciples desyrous to bee come philosophers very curiouslye and subtelty pursueth the course of all the saide questions But the Diuine and specially the Preacher whiche professeth himselfe to be the teacher of the whole multitude and in it of a greate number of vnlearned suffereth not his oration to be enclosed in so narrow straightes but as one raunging in a champion fielde choseth those questions onely to be explaned whiche he supposeth to be moste congruent to the vnderstanding of his hearers and also most fyt for the place and time Wherfore albeit be premeditating at home in his studye what thinges are expedyent to bee propounded in the Church haue those questions before his eyes as the moderators of his thoughtes yet after that hee hath some while debated the matter he sticketh faste in the inuestigation onelye of one or two or els of thrée questions at the most Herevpon therfore grew the custome whereby for the most part the pastors of churches do in the first place learnedly discouer what the thing is of whiche they purpose to entreate Where if they be perswaded that the thing is knowen already to the hearers then with good cause pretermit they that question From thence they procéede to an other question whiche they déeme to be most conueniente for the place time and persones and doe alledge somewhat peraduenture of the thirde question whiche is as touching the causes This being accomplished they passe to that whiche is the fourth in number namely concerninge the duties or effectes And in this wise with the explication of two or haply of thrée questions they make account to satisfy their hearers Somtimes and that not seldome there happen thinges which in no cace doe admit all the said questions in Diuinitie As for example there is offered a thing that can be deuided into no parts or formes Why then should there be a question prefixed of diuers partes or formes In lyke maner when there can be giuen no contraryes of a thing doubtles it were very ridiculous to assigne a question to be discussed of contraryes To be short there may happen also such a theame as may easely be conueighed through all the orders of questions yet notwithstandinge the godlye Preacher forasmuche as he enioyeth as I sayde frée
is this knowledge touching the condemnation of wicked affections imprinted in the mindes of al men that euen the heathen lawe makers and iudges doubted not to pronounce that the will somtimes is to be estemed as the déede it selfe Which thinge also the Satyricall Poete in his Satyre 13. noted in these verses followinge These paynes and penalties of sinne the onely will sustaynes For looke in whom a secret thought on mischiefe sette remaynes Hee guyltie is of thactuall deed c. Now hitherto doe these thinges tende and therefore are they thus appointed to the intent we may know how that God like as he would haue man by him created to consist of two most excellent partes that is to saye of minde and body so also that he would perpetually kéepe and reteine him wholly adicted to himselfe and bee of him deuoutly worshipped in eyther of the said partes But God veryly is a spirite and therefore that kinde of worship chiefely pleaseth him which procéedeth from the moste noble part of vs to wit the minde the spirite or soule And to the ende this thinge might the more conueniently be in this wise of men accomplished it hath pleased God to impart his spirit also to the faithfull by the which their spirite may be stirred vp gouerned and holpeÌ„ forward to the right exhibitinge of spirituall worship By meanes whereof the spirite of god also witnesseth together with the spirite of the faythfull that they are the sonnes of god by like indeuoure induceth them to crye Abba Eather Moreouer by this meanes the minde the harte the soule the spirite the affections thoughtes will study and by what name soeuer it may be called whatsoeuer is found to be most excellent in man doe procéede further in the internall and true spirituall seruice of God and in the same are exercised without intermission Againe forasmuch as the same God is the creator also of mannes body it is very méete doubtles that this wonderfull worke in like maner doe acknowledge reuerence and celebrate his maker Wherefore it behoueth vs also to worship God in our body This thinge is the cause why the Apostle Romaines 12. beseecheth all the beleeuers that they woulde make their bodies a quick sacrifice holy and acceptable vnto God their reasonable seruice And Rom. 6. he exhorteth them in this maner As you haue giuen your members seruauntes to vncleaÌ„nes and iniquitie from one iniquitie to an other Euen so nowe giue your members seruauntes vnto rightuousnes to holines Which thinges forasmuch as they are so consider O maÌ„ and applye thy selfe vnto this that thou maist with all thine indeuour consecrate thy selfe wholly vnto god serue him with all thine harte with all thy soule and with all thy strength yea and with all thy bodye also Kéepe thy handes and beware least thou commit anye wicked acte with them Refraine thy tongue neither let any reproch filthy speakinge leasinge scurrilitie or euill language procéede out of thy mouth last of all studye also to bridle thy corrupt affections and cogitations Take héede thou be not brought into that beliefe that thou maiste followe thy fancye as touchinge thoughtes for that they are not séene neither can any man reproue thée for them Inasmuch as out of theÌ„ all maner of offences whither they be coÌ„mitted with the tongue or any other members doe take as Christ witnesseth Marke 7. their beginninge But when thou féelest thy selfe ouer weake and almost destitute of strength knowe that it is thy part duty to cal coÌ„tinually vpon god thy heauenly father and with inwarde groninge teares to praye vnto him that he would create a pure harte within thée that he would turne awaye thine eyes least they behold vanytie that he would apply thy tongue to speake that which is good and godly that he would direct thy handes to the doinge of laudable actions and such as are acceptable vnto him that he would kéepe thée wholly both in minde and body harmeles and innocent and that he would alwaies further thée to the exercising of the duties of godlynes and pietie For vndoubtedly except God of his mercy doe prouide that thou be not tempted or if temptation come that thou bée spéedily deliuered from it thou canst in â—o wyse be frée from sinne But thus far touchinge the question what the thing is I feare least ouer much For in case wee should séeme to proséede in this order our discourse would grow to be ouer tedious It is requisite therefore that we vse henceforwarde breuitie and note onely certayne poynts of things briefely as touching the seconde question The sinne in which we are borne is by the fall of our first parentes deriued into all their posteritie wherof so great is the force that we can neuer be inclyned to that whiche is good nor obey the law of God wherefore we are founde guilty also through our owne offence There is a sinne the euery man wheÌ„ he is now come to perfect reasoÌ„ vnderstanding coÌ„mitteth of his owne wil by transgressing the law of god either in thought word or déede That sinne they cal oryginall this actual of which chiefely we haue hitherto entreated Moreouer the holy scripture coÌ„memorateth sins of omission ignoraunce as namely when one is founde to be gilty for that he hath not perfourmed those things which he ought or in such order as he ought to haue done agayne when he sinneth where he least thought yea supposed also the he had done well after which sorte S. Paule confesseth in moe places then one the he had grieuously offended Furthermore some sins are called straunge or extraordinary as when a man commeth into daunger sustayneth blame for an other mans offence And what wil ye say to that sinne where Christ pronounceth him worthy of most grieuous punishmeÌ„t which shal minister to an other an offeÌ„ce occasioÌ„ of falling But how hard a thing is it to know whether the brethren the are present be weake soone offended or whether they be strong throughly instructed Againe further the sin committed against the holy ghost is saide neuer to be forgiuen Now among so many sundry sorts of sins Iohn teacheth 1. epist. cap. v. the there is one kinde of sin vnto death an other not vnto death But what shal néede many wordes We are compelled to â—btles to say with the prophet Our errors or sinnes who may comprehend So great therfore is the varyetie in sinnes that it enforceth vs to confesse the law of god to be most largely spred abroad neither that we can so easely attayne the sence and effect thereof as a great number doe suppose For what soeuer thinges are any where discoursed or rehersed in the sacred scriptures as touching good or euill déedes those thinges ought with very good right to be taken of vs for a commentary and interpretation of the same law Moreouer it behoueth vs héere to consider the seuerytie of Gods
the second that the priesthode of Christ is farre more excellent then the priesthod of Aron or Leuiticus the thyrde that by the priesthod of Christ the Aaronicall priesthod is abolished the fourth that by the priesthod of Christ the olde ceremonies sacrifices and euen the lawe it selfe doe take an ende In déede I must nedes confesse that the sayde Epistles are not writen in the popular kinde of teaching but it is vndoubtedly to be graunted that in them maye be noted such a trade and maner of collectinge argumentes and proufes and likewise such a disposition of thinges as is to be founde in no other bookes of scripture beside Therfore euen for this cause do we here worthily coÌ„mend and set foorthe the examples conteyned in them where we haue appointed to entreate of inuention and disposition As for the Sermons of Christ and the prophetes we haue out of them shewed some examples already in the seconde Chapter of this present booke Out of Chrisostom Tome 5. may be added these sermons entituled thus that Christian ought to leade a holy and vertuous life That we must doe well in the least thinges That a Christian man ought with great endeuour to tender Gods glory That it behoueth euery man to be carefull for his owne saluation That their trespasses are to be remitted that haue offended vs That the remembraunce of sinnes past doth much profit How we should communicate the sacred misteries That we ought with all kinde of duties to giue thankes vnto god That loue doth direct and accomplishe all thinges That we ought to loue euen our enemies that persecute vs. But it behoueth not the younge beginners for whom we haue writen these thinges to be accombred and ouercharged with the multitude of examples Hitherto haue we procéeded touching the diuers formes of Sermons in one and the same kinde Didascalick in the tractation whereof like as with singuler fidelitye so also with great diligence and industrie haue we specified those thinges which we supposed were most profitable for our purpose We haue in déede bene the longer herein partely that we might make all thinges plaine and easye and partely least we shoulde of necessitie be compelled to our great griefe to repeate againe the same thinges in the discourses following For certes that in euery kinde of Sermons so ofte as the cace requireth one while the partes and manifold readinges of the sacred bookes an other while some sentence or certaine place out of the Scriptures moreouer somwhile simple theames somtimes theames compounde are expouÌ„ded declared there is no man that is ignorant And whosoeuer he be that hath now already rightly conceyued what ought to bée done in euery forme of sermon in the kinde didascalick he shall easely vnderstande what is likewise to be done in the other kindes of Sermons of which we will nowe take in hande to speake For in case thou doest except the palces of inuention and also the cantions proper to euery kinde the order and proportion of all the kindes will in a maner be all one ¶ With what great care and industry it is to be prouyded that those things which are alleadged in the sermon out of the fountaines of the scriptures or from any other place may skilfully accordingely be applied to the matters present cap. x. THat which shall now bée spoken off will profit much as well vnto the thinges that haue bene hitherto touched as also vnto those thinges that remaine may worthily be accounted amonge the chiefe and principall vertues of a faithfull teacher That is this that all those to whom it appertayneth to enstructe the multitude doe with great care and diligence endeuoure themselues cunningely and aptely to aplie those thinges which they in their Sermon produce out of the fountaines of the Scriptures or from anye other where either for proofe or illustratinge of their cause to the present state of things and matters incident For verily that it is by all meanes to be prouided and foreséene that nothinge harde wrested or in any wise far fet be alledged out of the scriptures when we intend to stablish the doctrine of faith or a principle of our religion I suppose there is no man that knoweth not And certes our desire is not onely to admonish the godly sorte of this but we aduertise theÌ„ also the a speciall diligence ought to be emploied in this the the testimony which is founde now fully â—o agrée with the busines in hande be with an apte forme of wordes declared to be as fitte and correspondent therevnto as if the diuine author out of whom it is borrowed had first purposely spoken of the very same matter And doubtles we sée some wheÌ„ as they vtter a prophesie a promise threatening graue sentence or a notable example out of the canonicall scriptures to expresse it with such comelines and decencye of speache and so to apply it to the present state of thinges and euen present it as ye would saye to the eyes and senses that the hearers are compelled to iudge and not vnwillingly to confesse that the same thing was longe agoe spoken or writen for their sakes and especially of their times neither can it be tolde how greatly good men are delighted in their mindes if at any time they chaunce to here some one excelling in this craft And in déed all Preachers for the most part doe after one and the same manar goe about to apply the places of scripture to the peculiar affaires of their owne church but they do it not in any cace w like successe Wherfore if we sée any in this behalfe to surmount the reside we we must needes interprete it to come to passe by the singuler gift of the holy ghost Which thing séeing it is so we with very good right exhort all the ministers of gods word that they would with all their power enforcement apply themselues vnto this point and craue of god their heauenly father that he would vouchsafe to giue theÌ„ his holy spirite which may enstruct theÌ„ in all thinges There are found in the sacred scriptures some formes of such applications if not described with many wordes yet right worthy to be of vs exactly obserued and studiously followed For they enforced me by their grauitye importauÌ„ce that I should thinke it expedient to put those that will teache in the church in remeÌ„braunce of them Our sauiour Christ the prince of all preachers entred accordinge to his custome on the sabboth day into the sinagog and stoode vp to reade And there was deliuered vnto him the boke of the prophet Esay And when he had vnfoulded the booke he found the place where it was writen The spirite of the Lorde is vppon me and therefore he hath annointed mee c. Wherevpon he began to say vnto them This day is this scripture fulfilled in your eares In which place Christ vndoubtedly did with manye wordes apply the oracle of the prophet vnto that time as
meanes for I entende not to touch any more it is brought to passe that if there bee many ministers of Churches in one Citie they heinously vary and contend one with an other to the great offeÌ„ce doubtlesse not onely of their next neighbours but euen of straungers also and such as dwel a great way off from them but if there bée not many ministers of Churches together in one place yet doe the rest of the states of the common weale and the whole people exercise most bitter iarres and priuy hatreds amonge themselues Thus the small foundations of discord and dissension being once layed no man can lightlye expresse in wordes how greatly the mischiefe groweth and how far in short space it spreadeth abrode For sodenly from one place or other do breake foorth new deuisors of peritous treacheries with whom it is but a sport or pastime to set simple and plaine dealinge men together by the eares to minister féedinge to the flames of discorde and as it is saide in the prouerbe to put fire to the match or oyle in the furnace But by litle and litle the mischiefe créepeth further and first goe to hauocke those thinges that are placed in the Church for good orders sake then next is troden vnder foote the doctrine of religion and except politike prouision bée had in time the whole Church is at length vtterly subuerted and ouerthrowen Seeing then so many and great inconueniences do budde foorth out of very smal beginninges of dissensions and all truely bée ascribed to some one rashe and temerarious Preacher Yée perceiue I doubte not my déere brethren as many as are aduaunced to the excellent founction of Teaching the people that yée haue with all your possible power and enforcement to labour and endeuour your selues studiously to imbrace nourish peace and concord It behooueth you ofte times to consider and to imprint déepely in your mindes that in case ye shall doe otherwise all men will foorth with crye out euery where with seditious voyces that you are the great disturbers and hinderers of humaine societie that you are the common distroyers and murtherers of men that from and through you whose duty it was chifely to prouide salue for euery fore infinit euils and mischiefes do redounde to the perill and decay of wretched Citizens It shall be requisite therefore for euery Preacher to bee very carefull and proâ—iâ—elite least that being surprised with his owne inordinate loue he so blinde and deceiue himselfe What doth not selfe loue and the ambitions desyre of 〈◊〉 â—usorce 〈◊〉 or tall to doe It is the â—oynt of one that to hast all 〈◊〉 â—unoberately like Thraso to 〈…〉 but he seemeth to be most foolish that â—â—tteth his confidence in value glory They that 〈◊〉 so please the worlde can not be the seruaunts of Christ It is one thing for a man to sake the glory of Christe an 〈◊〉 thing to 〈◊〉 after his owne glory Further 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say Striuings about words vaine speaches and new found phrases they that teach the people shall auoyde and detest worse then a dogge or Snake remembringe that they haue longe beefore beene admonished of this thinge Againe how greatly not onely ecclesiasticall Teachers but also euen as many as are entred in the sacred rules of our religion ought to abhorre froÌ„ the assertion of false and erronius doctrine the authors of holy books do euery where inculkate and declare Moreouer that he is farre from a wise man which is as her hastye of credit and will beleoue euery prater and backbiter besides that there rise innumerable inconueniences of detraction although the wise Salomon had helde his peace and the Prophetes and Apostles sayde nothinge at all yet might it very well bee knowen and perceyued euen out of the Ethnicke writers which haue published many learned sentences touchinge the same thing Futhermore that light and vile persons also idle Dames and Huswines in matters specially appertaining to the Church be in no wise to be heard and harkened vnto euery man I suppose is perswaded sufficiently in his owne minde or conscience albeit truely we are by many proofes and experiments taught in these daies how meete and conuenient it is What shall we further saye All good men ought assuredly to be perswaded of this that hée which causeth trouble and perturbation in the Church but chiefely he that is the first breaker of peace beginner of discorde doth more grieuously offend shal more sharpely be punished at Gods hande then be that hath committed those heynous crimes so commonly detested I meane murder theft adultrye felonye or such lyke Whosoeuer shall once giue occasion of schisme and dissention in the Chruche may thinke continually that all those thinges are spoken of and against him which are mentioned of the holy Prophetes and Apostles against false teachers and fantasticall authors of sectes He néede not hope to aspire to the heauenly Hierusalem wherein alone is the eternall fruition of eternall peace to be bad which will not learne how happye and ioyfull a thing it is for brethren of this earthly Hierusalem in the Lordes house to dwell together in vnitie But an end I must make there is no remedy To the suppressing therfore of al these perils inconueniences the most spéedy and effectuall remedy and moste soueraigne preseruatiue is if all as well the Preachers as the people doe before euery sermon with as great deuotion as they can humbly call vpon God their heauenly father and require these thrée thinges to be giuen vnto them Fyrst that he woulde vouchsafe to puryfye and illustrate with his holy Spirite all theyr hartes in generall Seconde that he woulde giue vnto the Preachers themselues both the will and power fréely to set foorth all thinges profytable and wholesome and also that hee woulde guide and gouerne their lippes tongue members and all their whole action least they vtter any thing which is vnséemely and vncomely Thirdly that he woulde againe vouchsafe to furnish and enstruct all their harts and mindes together as wel with desyre of procuring and preseruing of peace as also with an ernest indeuour of profyting in true godlynes and fynally that he would make them all stedfast and constant in their holy and godly purpose Wherfore that Preacher may trust assuredly to haue good and fortunate successe in Teachinge which will duly consyder and remember those thinges that haue now of vs beene sayde Soli Deo honor et gloriae ¶ FINIS 1. Cor. 4.1 â— 1. Timo. â— 2.3 I. Tvvo vvayes of interpreting the scriptures and certaine pointes proper to theÌ„ both A collation of the order of teaching in Scholes in Churches 〈◊〉 of 〈◊〉 Popular Scholasticall Transition The proposition The partition of this work II. The excelency of the Preachers office Of the name 1. Cor. 3. Philipp 2. Cor. 4. Of the dignitie of the thing Marc. 16. 1. Cor. â— 1. Timoth. 5. Daniell 12. Thre thinges needefull in a