Yee were called into libertie my brethren onely that yee should not giue libertie by occasion to the fleshe but serue yee one an other through loue XI Neither is this truely to be pretermitted It falleth out somtimes that the teacher of the people in the explication of some one sentence doth erre somwhat from the scope of truth and exhibiteth for things certayne and true things vncertayne and false For what if he that entreth the sacred Pulpit be not as yet sufficioutlye exercised hymselfe in the contemplation and tractation of diuine affayrers Or followeth peraduenturs some one onely writer which he hath redd hauing not heard the iudgemeÌ„tes of other or to be short whiles certayne questions sometyme in the Church especially such as are called in controuersy be in processe of tyme more fully manifestly discussed then to fore they were what if he coulde not as yet come to the sight of the later and sounder opinions And who is able to rehearce al the causes and occasions of error Therefore let not him whome it shall fortune by any meanes to fayle in his teachinge be ashamed to confesse and acknowledge in tyme conuenient that hée was of late intangeled in error and the offence which he committed by not teachinge of sounde doctrine or by vnaduised speakinge hée will nowe make amendes for by bringinge a more sounde interpretation That hee hath since that tyme somdeale profited as one daye teacheth an other and the later cogitations accordinge to the prouerbe are wonte to be wiser then the first Hée that became a guyde vnto others whereby they fell into the ditche the same shall worthily shewe the waye howe they may againe recouer and escape Neither ought the hearers to bée offended greatly in this behalfe For it behoueth all men to remember that they are men which are placed in the ecclesiasticall function therefore that nothinge humayne is estraunged from them And it is the propertie of mannes nature to errre Of malyce or madnesse to persist in error but of the singuler goodnesse and grace of God after the fall to be againe erected Wherefore if any of the hearers doe stomacke the matter and disdayne that they were a littell before seduced it is méete the same doe now againe reioyce and as ye woulde say congratulate both with themselues and their teacher and especially to giue vnto God most harty thankes wheÌ„ they perceyue themselues to bée brought agayne out of the darkenesse of error into the lighte of truth As touchinge this Cantion Augusine hath somwhat in his boke de Catechizandis Rudibus cap. 11. in his boke de verbis Apostoli sermon 22. But many moe thinges that may make the Preachers wise circumspect in this behalfe erperieÌ„ce it selfe will teach and the longe exercise of preachinge Neither is it possible that all thinges shoulde bée comprehended in rules and preceptes And at all tymes lightly there chaunceth some thinge vnloked for which compelleth digression to bée made from the order of preceptes and purposed aduertisementes Nowe it is requisite that wée put forth some examples of Sermons of the kynde didascalick It is alwayes méete and in déede for many causes expedient that all men with sharpe and intentiue mynde looke vppon the notable examples of Sermons which the Prophetes Christ and Apostles haue had For to followe and imitate these in all poyntes so far as may bée as it is a thing most semely so is it also most sure Next whome it may bée lawfull to commende the more famous Preachers and especially the auncient fathers which to haue excelled in the giftes of the holy Ghoste there is no man that knoweth not Wherfore that all good things doe happen vnto men by the onely goodnesse of God Moyses teacheth in a iuste Sermon Deut. 9. and 10. almoste throughout Esay Cap. 1. briefely declareth that eternall worshipping without the affectioÌ„ of the hart integritie of lyfe is vnprofitable The sane Cap. 25.26.27 preacheth of the rewardes of the godly and of the punishement of the wicked Agayne Cap. 66. of the true worshippinge of god Christ Math. 5. preacheth of the true blessednes of the right vse of the lawe Cap. 6. of confidence in God or if thou wilt of the prouidence of GOD cap. 11. of the punishement of those the dispise the gospell cap. 13. of the dilligent hearinge of the worde of God of theffectes of the worde cap. 16. of the confession of fayth and of the knowen truth Cap. 17 of obedience and honor due vnto Magistrates Cap. 19. hée teacheth what greate rewarde remayneth for them that constantely cleaue vnto the Gospell Cap. 20. how it commeth to passe by the frée mercy of God alone that the beléeuers are called iustified and glorified Cap. 24. and 25. of the ende and consummation of the worlde and of the comminge of Christ vnto iudgement Ioan. 14.15.16 of fortitude and pacience in persecution for religious sake of Charitie and perfect loue c. Act. 13. Sainct Paule declareth what the gospell is In his epistle to the Ro. the one disputatioÌ„ touching iustificatioÌ„ by faith without the workes of the law the other likewise cap. 9.10.11 as coÌ„cerning the reiection of the Iewes and callinge of the Gentiles mighte bée propounded in steade of examples but that they are written rather after the Scolasticall maner of teachinge then after the popular albeit the laste doe approch most néere vnto the popular The same is to bée iudged of the disputation to the Galath 3. which in all poyntes agréeth with the former to the Romaynes aforesayde excepte that it serueth more for the people But moste fitte and proper to this presente busynesse is the assertion of the reâ—urrection of the dead 1. Corinth 15 Also to the Heb. 1. and 2. touchinge the two natures in Christ Againe cap. 5.6.7.8.9.10 of the abrogatioÌ„ of the Leuiticall priesthood legal sacrifices and of the succession of ths eternall priesthod and the onely sacrifice of Christe In Chrisostome are extant many Sermons of this kinde especially in his enarratioÌ„ of the Gospels of Mathew and Iohn Notable is the Homily 60. vpon Mathew where hée disputeth of the cause of sinne Likewyse in his fift Tome Homilye 48 touchinge the fearefull iudgenent of god Homilye 71. that fastinge profiteth nothinge if innocency of lyfe bee away Homily 77. that a sinner after his fall ougthe not to dispayre Lastely his 6. Sermons and 3. bookes of the prouidence of GOD For these also to bee written popularly no man denieth ¶ Whensoeuer any parte of the holy Scripture is to be expounded in the Kinde didascalik that many and diuerse common places may be noted therein out of which it shall bee conuenient ot chose and declare some more exactely and at large Cap. III. ALbeit ther cannot a more absolute order of Preachinge be set forth to be followed then that which shyneth in the examples of Sermons which partely the Prophetes Apostles and Christe himselfe and partely certayne of the
is retired to his old vomit and the sowe washed to hyr wallowing in the mire xxviii After all these thinges if it happeneth that the Preacher by reason of his franck and seuere but yet iust and necessary rebukes doe fall into the hatred displeasure of some men yet shall he therefore in no wise bee faint harted nor as one discouraged cease from his work but rather he shall more and more harden him selfe and goe forward by all meanes to wrastle out amongst them to the intent that thinge may come to passe in very déede which he coueteth most chiefely to sée And let him oft times call to remembraunce what an excellent function he is called and aduanced to not of men but of God himselfe also what incomparable rewards be prepared of the same prisemaker God for all those that doe valyauntlye scriue and continue to the ende of theyr course There is no doubt but that which is pryuie in himselfe that he hath with al diligent endeuour and fidelitie faithfully perfourmed and accomplished whatsoeuer his duty was to doe but that he I say shall féele present comfort neuer wanting vnto him and the holy Ghost shall surely witnesse with his spirit that he hath God in so great labours and difficulties fauorable and merciful vnto him and that he wil not suffer him through the vnbridled rage of his enimies to be oppressed or by any other meanes to faint and giue ouer But the preacher himselfe moreouer shal molify break in sunder the hartes of a great number shall preuent the matter least they shoulde wrathfully be inflamed against hym if so be he sometimes inculke in his sermon that he doth that which he doth altogether by vertue of his office that it is not lawful for him so much as the bredth of a nayle to depart from the lyne of trueth whiche the Lorde himselfe hath limited That he is the ambassadour and messenger of the highe GOD for so doth the Prophet Malachy call the ministers of Churches Angels and therfore that he neither can nor will vtter any other thing then that which hys mighty prince hath giuen him in charge Againe that all thinges whiche he speaketh are grounded vpon the diuine Oracles and defended by the force of the inuincible trueth That he in no wise feareth the iudgements of godly and learned men which shall vprightly indifferently weigh and consider his cause That he for his part full sore against his wil and neuer without great griefe of minde commeth to the painefull reproofes and rebukements of sinnes but that he is drawn and enforced vnto it seeing both publike necessity requireth it and the common profite of his hearers perswadeth him therevnto That he chiefely doth that which good Phisitians vse to doe who not after the will of the pacientes but after the nature of the diseases doe minister medicines some sharper some gentiller That it is a thinge very vnciuill and agaynst all humanitye to deale contumeliously with hym that well deserueth that that sicke body is altogether vnworthy of help at his Leaches hand which would rewarde hym offryng an holsome though somewhat bytter potion vnto hym with reuilement for his labour Last of all that he whiche will néedes stande presumtuously agaynst the pastor of soules doth nothynge els then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say kéepe battayle with God himselfe and that it is a harde matter in the meane time which God sayd somtime to Saule for him to kicke against the pricke And that in déede the poore minister of the Church may for a time as one hated and dispised of the worlde be vexed and afflicted but the trueth it selfe can neuer bée troden downe or extinguished By these I saye and such like reasons the Teacher of the people shall partly fortify and confyrme himselfe and shall as ye would say pricke forwarde himselfe to the vnfearefull executinge of his office and partely shall prouide and foresée that fewe or none be offended with him by reason of that which he doth in reproouinge and comptrollinge of sinne Besides this the kinsfolkes and familiars of those that are stayned with the infection of sinnes and doe stande in néede of the percinge meditine of rebukes ought gentilly and friendly to admonishe them that they would not conceiue any displeasure against him that enformeth thē of such things onely as are iust true profitable and necessary And that which is more it behooueth the magistrates themselues to prouide and with all diligence to endeuoure that the Preachers bée not of any man baynously molested for their holesome reprehensions sake or the sounde doctrine that they teach For the Apostle in moe places then one willeth those that laboure in the worde and in teachinge to bée highly estéemed to bée had in honour to be preserued from all hostile violence to the intent they may liue with vs without feare or daunger and with ioye and alacritie execute their office But let this bée sufficient Wée haue gathered into this place as it was méete and conuenient manye Cantions but yet many moe may euery man get and obserue as well by the diligence perusinge of affayres incident as also by the very order and procéedinge in preachinge We will add herevnto some notable Examples of this kinde of Sermons Esay cap. 28. griuously inueigheth against the excesse and superfluitye of the Iewes and withall threateneth punishment vnto them Cap. 58. he condemneth the glorious workes of the hipocrites and requireth of them the déedes of true godlines Against the same also be preacheth cap. 59. Ieremy cap. 2.3.4.5.6 hath left vnto vs a notable Sermon which may not without good cause be put for an Example as wherein he vpbraydeth and obiecteth to the pastors their ignoraūce vnto all in common their neglecting of gods lawe their felowship with the Gentiles their oppression of the holy Prophetes their cruelty to the poore Citizens theyr Idolatrye periuries adultries corrupt iudgementes c. Through all which thinges he teacheth that they had deserued great plagues and threateneth that vnlesse they repent a mende their liues they will shortly fall vpon thē The same in a maner he doth cap. 7.8.9 Ezechiell cap. 11. laboureth in reproouings their contempt of gods word their crueltye to their subiectes Cap. 13.14 he toucheth false teachers and hipocrites Cap. 16. are accused the Idolatrye and ingratitude of the Iewes Cap. 17. he compttolleth the felsehood of Zedechias And cap. 19.20 he detecteth the wickednes of the princes and rulers wherevpon he falleth to the condempning of the common impietye and Idolatrye of all men Cap. 22. 23. he is in hand with the same matter Cap. 28. he entreateth against the pride of the kinge of Tyrus Cap. 34. against the auarice and slouthfulnes of the priestes Hose cap. 1.2.3.4 hath a full Sermon disposed against sondrye enormities but chiefely Idolatrye Of the like argument be the 5.6.7 chapters To be short looke how many prophetes there
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
taught of the Rhetoritians masters of well speakinge doe appertayne and belonge vnto him Howbeit our purpose is not to speake any thinge at all touchinge the formes of argumentes of Schemes or Tropes forasmuch as we doe gather these thinges onely for their sakes vnto whoÌ„ we supppose all those thinges to bee already verye well knowen But neuerthelesse we will note somwhat touchinge amplification for that we perceyue many of the holy Fathers to haue bene studiously occupied in handelinge of the same Yea and somwhat otherwyse to vsurpe amplifications and to alledge also other maner of arguments theÌ„ the Orators are accustomed For the Preacher doth not vse amplification to the intent to bring to passe that the matter might appere either greater or lesser then it is of it selfe or as it is fayed that of a flye might bee made an Elephante or agayne of an Elephante a flye in which point the Rhetoritians doe most chiefely laboure couetinge withall to corrupte the iudgement of the hearers and to withdrawe them from the right scope but to the ende it may bee acknowledged of all men to bee suche and so greate as is meete and requisite that it shoulde bee in deede which verily is no other thing theÌ„ to reclayme men erring from the truth to a prudent and sincere iudgement And herevppon we maye also gather when and at what time the practise of amplification ought most conueniently to be vsed For if at any time thou happenest vppon those places of which it is likely that the bearers cannot iudge sufficiently aright then by adding to amplifications we must labor to bringe them to this point that they may be able to conceaue both what and howe great euery thinge is And oft times it commeth to passe that certaine sinnes for asmuch as they are commnoly and euery where without controlmente committed be by the iudgement of the common people supposed not to be so haynous as they are in déede of whiche sorte are concupiscence hatred of our neighbour reuilements periurie brawlings dronkennes offences giuen c. Of these therfore when the Preacher shall fortune to entreat he shall not without good cause by vsinge of amplyfications goe about to declare the greatnesse of the same In respect wherof Esay Cap. 1. doth very artificially amplyfye certaine sinnes of the Iewes by comparisons and suche lyke places Christ in like maner Math. 5 amplifieth diuers and sondry offences as namely reproche of our neighbour concupiscence periury and proueth them to be much more grieuous then a great number did suppose Agayne some there be that estéeme certayne thinges more highly then they ought to be estéemed as for example we may sée some men to attribute so much vnto ceremonies rights mens traditions c. that they are not affrayd to prefer them before the very commaundements of god Therfore when it shall be for the behoofe of the hearers to entreat of these thinges the Preacher shall prudently extenuate al obseruations or traditions yea and with necessary and probable argumeÌ„ts so much as lieth in him conclude that they are by no meanes to be compared with the preceptes of Gods law Christe Mathew 15. and Mark. 7. doth grieuously reproue the preposterous iudgementes of men in this behalfe And Paule in his epistle to the Colossians dothe with wonderfull dexteritye shake vp and bringe into conteÌ„pt the vphoulders and maynteyners of traditions Sometimes it so falleth out that certaine notable vertues are neglected or be not estéemed as they are worthy wherefore throughe amplifications they shall bee aduaunced to the dignitye whiche of right they ought to haue In respecte whereof the Apostle to the Rom. 4. doth amplyfye the faithe of Adraham by the causes and circumstaunces thereof to the intent that all men might perceiue that the faith wherby Abraham so greatly pleased god was accepted of him and wherby also men ought to be iustified was not colde and light but vehement notable and very wonderfull Who contrary to hope sayeth hée beleeued in hope that hee should be the father of many nations accordyng to that whiche was spoken So shall thy seede bee And hee faynted not in the fayth nor consydered hys owne bodye now dead whon hee was almost an hundred yeares olde neither yet the barennesse of Saraes wombe Hee staggard not at the promise of God through vnbeleefe but was stronge in fayth giuinge glorye to GOD and beinge full certifyed that what he had promised he was able also to performe And therefore was it reckoned vnto hym for rightuousnesse There is extant also a graue amplyfycation of the same Apostle touchynge the wrath of God to be feared of all those that wyll not acknowledge Christ to be the true Messias Take heede my brethrne sayeth he least at any tyme there bee in you an euill harte of vnbeleefe to departe from the lyuing God but exhort yee one an other daylye while it is called to day least any of you be hardened through the deceitfulnesse of sinne For wee are made pertakers of Christe if wee keepe sure vnto the ende the beginninge of the substaune and so foorth as it is in the texte For the place is longe Moreouer the Preacher may vse all the furniture of amplyfyinge that the Schole of Orators ministreth vnto hym Wherefore as touchinge that whiche pertayneth vnto woordes hee may mingle together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expolition definition description distribution heapinge vppe of matter encreaâ—ement As touchinge the things themselues he may transferre 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to saye passe from a question definite to a question infinite or common place hee may examine so farre foorth as the nature of the argument wyll suffer the causes to witte the matter forme effecte ende Moreouer the circumstaunces as the personne time place maner instrument occasion and so foorth Then thinges happening or signes whereof some be antesedeÌ„ts some subsequentes other some annixed to the busines it selfe also comparisons similitudes contentions contraries and whatsoeruer thinges els are in this kynde set forth of the Rhetoritians Againe further the Preacher may borrowe many poyntes of amplifying out of Theologye it selfe whiche hath no small number of peculyar places apt and correspondent to euery kynde of argumente as well as any other discipline beside lyke as we shall a little after declare Therefore hee that teacheth the people doeth ofte times frame his amplyfication Ab attributis Dei that is of the properties of God as that God searcheth the harte that hee can not bee deceyued Of the Commaundement of God Of the Promises set foorth Of the Threatninge of punishmentes Of the Callynge of Manne to the knowledge of the trueth Of Electinge into the Churche of God Of Spirituall giftes receyued Of a Generall sentence in Diuinitie Of the Predictions of the Prophetes Of that that they bee thinges spyrytuall Of the tyme of the Lawe Of the Tyme of the Gospell Of the Signe
vpoÌ„ which produceth a place of constaÌ„cy and fortitude in the confession of fayth this place certes shall worthily so much the more amply bee declared by howe much very fewe are to be founde in these dayes that by reason of publike daungers but especially for the perturbatioÌ„ of the Church dare constaÌ„tely abide by the truth And verily in this selfe same argument shall all the cunning in mouing of affections be seasonably set abroch and men prouoked with great sharpnesse of wordes and sentences to constancy and fortitude in the confession of the truth Somtymes also beside the tractation of common places or explication of the scripture there is mingled either in the beginninge of the Sermon or in the ende or else by digression in the middest some exhortation or obiurgation in which the oration assurgeth euen to the styrringe vp and concitation of affections Examples thou mayst finde not rare in Chrysostom and other ecclesiasticall writers By these things it is euidently to be perceyued in what parte of the Sermon affections ought to be moued Not in confirmation onely but also in the Exordium and conclusion Not onely where the confirmation drawethe to an ende but also wheresoeuer else the consideration of those thinges that are touched will séeme to require shall it bée conuenient to styrre vp the motions of the minde To the Preacher oughte a greater liberty to bee gyuen by all meanes then to the Orator lyke as also the Preacher may doe many other thinges with comlynesse that are not in the meane time to bee attempted of the Rhetoritian For the Preacher chargeth commaundeth sharply rebuketh threateneth pronounceth as one in place of authoritie and as a Iudge the sentence of excommunication But the Rhetoritian supposeth none of these thinges to bée lawfull vnto him but rather he is compelled nowe and then fowly to flatter and fawne vppon the Iudges somtymes also to prostrat himselfe as an humble supplyaunt before the tribunall seate and what not Chrysostom in his Homilie 26. entituled That wee ought to bée vertâ—â—â—sely occupied in the leaste thinges and that wee ought not to sweare forthwyth in the very entry of his Sermon repeateth many things grauely and with a certayne Episcopall dignitie wherby he induceth the hearers to feare the iudgement of God and also the seueritie of ecclesiasticall discipline Howbeit in whatsoeuer exhortations reprehensions or obiurgations it be that place ought chiefely and frequently to bée giuen to the mouinge of affections of myndes it is much better knowen then that it is needefull here to bée admonished the dayely custome of teachers in the Churche not obscurely prouinge and confirminge the same Moreouer with what furniture of arguments or with what kinde of arte the Preacher may conueniently moue and styrre vp the myndes of the hearers wee will eftesoones declare Before all thinges it is very necessary that hée which speaketh doe conceyue such lyke affectioÌ„s in his mynde and rayse them vpp in himselfe yea and after a sorte shews them forth to be séene vnto others as hee coueteth to hée translated into the myndes of his auditors For hée that both in wordes voyce countenaunce and apte gesture declareth himselfe to lamente and bée sory either for the perill of some or for the common misery of all men â—ée alone séemeth forthwyth to prouoke the residewe to pitie and compassion Hee that burneth wholly in himselfe and is altogither inflamed to attempt some notable thinge hée by his oration and as it were by his owne example may incense others to enterprise the lyke Hée that doth vtterly abandon vices himselfe and expresseth the same accordingly by the testimony of his mynde hée vndoubtedly at the length shall trayne others to the hatred and detestation of the same A man may stirre vp affections in himselfe diuers wayes First by the dilligent consideration of the things the are before his eyes as namely wheÌ„ a man very exactly discusseth and ensercheth in his mynde all and euery point annexed to the matter it selfe Which thinge neuerthelesse cannot bée done but of him that knoweth perfectly the nature and kynde of the businesse in hande Secondely by a vehement imagination or fantasy when a man with most atteÌ„tiue cogitatioÌ„ apprehendeth and depaynteth to himselfe the formes and simylitudes of the thinges whereof hée entreateth which afterwarde he so fixeth setleth in his minde as if his owne priuate cause were in handling and as though hee shoulde perpetually muse vppon that thinge alone Thirdly these thinges are furthered yea and increased also if a man shall attentiuely reade and peruse some one place especially in the sacred Scriptures wherein the affections are iudged to be most cunningely and artificially moued in which it shall bée conuenient so longe time to staye as the mynde may fully conceyue those thinges that agrée with the purpose After which sorte certaine Emperours bée reported amonge these also Alexander of Macedony as ofte as they entended to ioyne battaile with their enimies to haue enflamed themselues by the readinge of certayne verses wherein some horrible conflicte coÌ„mitted was of some Poete described set forth Fourthly in cace thou desirest earnestely to be moued and affected thy self it is requisit that thou laboure to obteine that of God who turneth and enforceth the hartes of men at his pleasure and saye wyth the Plalmist Inclyne my hart O God vnto thy testimonies And herevppon is nowe opened vnto vs also the seconde meane wherby a man may mou the mindes of his hearers For it behoueth him in the beginninge of his Sermon to pray vnto God with feruent prayer that it woulde please him by his holy spirit so to frame and direct the hartes of all men that they may both easely perceyue those things that are spoken of the truth and also by all meanes embrace and accomplyshe the same Full well sayde Augustine that all the preachinge of the veritie profiteth a man nothinge at all vnlesse God by his interior grace gouerne and worke in the harte Thirdely it cannot bée dissembled but that the moderate pronunciation of a lyuely voyce togither with a decent and comely gesture of the speaker doth adde greate force and importaunce to the mouinge of affections Which thinge to bee true the very Gentiles also themselues doe testifie Demosthenes beinge oftentymes demaunded what the chiefe and principall poynt was in the wholle kynde of well speakinge woulde alwayes make aunswere that it was gesture and ponunciation Agayne Aeschines his aduersary affirmed that the oration of Demosthenes which hée had with great grace rehearsed woulde deserue incomparable admiration wyth the hearers in cace it myght fortune them to heare Demosthenes himselfe but pronouncing his owne woordes So far forth is one and the self same Oration by diuers men pronounced perceyued to bée one while of more an other while of lesse power and strength Fourthly most effectually of all doe they moue the mindes of men to whom is giuen of God
appereth Ephes 5. where he sayth that Christ hath loued his Church and that he hath giuen himselfe for it to the intent hée might sanctifie the same The state of the euangelicall history by him written Ihon himselfe declareth in his owne sense Cap. 20. namely that Iesus is Christ the sonne of God by whome the beléeuers obteyne euerlasting lyfe Now euery man may easely iudge that these thrée states of entier bookes are to bée referred to the kynde didascalick as those that conteyne the chiefe principles of Christian religion But when a parte of any one booke is explayned it is of no greate difficulty to fynde out the state For one while by consideringe the order of the argumentes consequently followinge one an other and tendinge to one the same scope it is soone and easely inough to bée picked out other whiles agayne the diuine writers themselues doe in apte and perspicuous woordes set forth the same Steuen Act. 7. hath a Sermon very sharpe and vehemeÌ„t the state whereof is That true relygion doth not consist in the Temple or ceremonies but in fayth to God warde and his sonne Iesus Christ For to this scope doe concurre as well those things that were spoken of the accusers of Sainct Steuen as also the actes which hee calleth to memory in all that time wherin there was no Temple amonge the Iewes consecrate vnto GOD lykewyse the prophesies of Moyses touching the cumminge of Christ also the woordes added by him lastly concerninge the same matter It appeareth therefore euidently that the holy Sermon of Steuen is of the kynde redargutiue inasmuch as the false perswasion of the sanctitie of Hierusalem and the temple is subuerted theirein Where Paule the Apostle exhorteth the Bishops or elders to prouide for themselues and the flocke lest any hurte or detriment shoulde be ministred on the sodeyne by false Teachers the discourse of his Oration doth not obscurely demonstrate that his wholle Sermon is of the kynde instructiue In that parte of the Epistle to the Romaynes whih consisteth in the 9.10 and 11. Chapiters howe it is affirmed of the Apostle that the Iewes ought by the iustice of GOD to bee reiected and the Gintiles to bee called by gods mercy to the knowledge of the truth the argumentes in due order placed doo more apparantly signifie then that it may be dissembled Therefore we conclude the all that tractation also is of the kynde didascalick Moreouer those men that render the state of their Oration themselues doe it sometymes in the beginninge sometymes in the later ende Examples of the state rendred in the entry of the disputation are these The Gospell is the power of God to saluation to euery one that beleeueth The rightuousnesse of God by it is reuealed from fayth to fayth The same state or generall proposition is repeated more apparauntly cap. 3. we suppose sayth he that man is iustified by fayth with out the workes of the lawe Therefore is that state of the kynde didascalick Moyses Deuteronomy 11. admonisheth all the Israelites in the beginninge to obeye the commaundementes of God wyth their whole harte which likewyse he inculketh in the ende wherefore all that Sermon is of the kinde Institutiue or instructiue Esay Cap. 40. beginneth in this sorte Comforte O yee prophetes O comforte my people and in the wordes followinge each one maketh to consolatioÌ„ By meanes whereof it appeareth sufficiently that his Sermon there is instituted in the kynde consolatory Agayne Peter Act. 10. beinge in the house of Cornelius addeth to the state of his Sermon in the very ende saying Whosoeuer beleeueth in the name of Iesu shal receyue through him remission of his sinnes In lyke maner S. Paule in the later ende of his SermoÌ„ By hym sayth hee is declared vnto you forgiuenes of sins from the which yee coulde not bee iustified by the lawe of Moyses It is requisite therefore that we reduce these two Sermons to the kynde didascalik Againe the same S. Paule reasoninge of them that were fallen a sléepe in Christ in the beginning of the same place sayth Be not sorowfull and in the ende he addeth Comforte your selues one an other with these wordes Who therefore perceyueth not that parte to be conteined in the kinde Consolatory And certes if any man be determyned to expounde in his Sermon some certaine place or senteÌ„ce out of the scriptures he after his owner arbitrement choseth out such a one as he supposeth to bee most méete and conuenient for his purpose for which cause it is very necessary that the state of his Sermon be knoweÌ„ vnto him before he taketh the same place in hande The like iudgement is worthily to be taken of those men that are prepared to speake of busines offred by occasion or of a Theame either simple or compound For in asmuch as it behoueth theÌ„ to prefixe to themselues a certaine state or generall proposition truely it can not bee chosen but that they muste be verye well instructed as touchynge the kynde of Sermon vnto which their dicourse followinge doth apperteyne But these thinges touching the maner of findynge out the kynde whervnto all sacred sermons are refâ—rredâ— we suppose to be sufficient ¶ That there ought in euery kinde of Sermon certayne thinges to be obserued as proper to the same kinde and fyrste how that may bee accomplished in the kinde didascalick or doctrinall cap. II. IN our former Booke entreating of all and singuler the partes of diuine sermons we haue shewed certayne briefe and ordynary formes of exhordiums propositions diuisions and conclusions But when we were come to confirmation wee admonisshed that there was no small diuersitie to be séene in this and no little study and dilygence required to the apt conuenient pertractation therof That thing how true it is it is time that I declare and that by discoursing orderly through all the kindes of Sermons For truely as ther is great difference of the things which are handled in euery kinde so is it verye requisyte and néedefull that diuers and sondry kindes of furniture be prouided For who séeth not the great variaunce and contraryetie that is betwixte a true opinion and a false opinion Agayne what diuersitie there is in defending the one and impugning the other Furthermore great is the difference betwéene vertue and vice and in stirring vp to the one and disswading from the other Moreouer of the perils which coÌ„tinually oppresse vs on euery side beset vs wonderfull is the varietie Whosoeuer therfore is endued but with a meane iudgement perceyueth that in all these thinges confyrmations â—ught diuersly to be framed manifold places of inuentioÌ„ together with sondry and distinct caÌ„tions to be sought for Wherfore this diuersitie of coÌ„firmatioÌ„s we wil first take in hand to declare in the kinde didascalick in whiche if we shall bestow somwhat the more dilligence it shall be lawfull for vs to vse fewer woordes heereafter in the other kindes Thrée thinges
dreame Heerevpon therefore wee haue to vnderstande what great prudence and dexterytie is required in them that take vppon them to teache or by reason of their office ought to teache others Certes it is very requisite that they accommodate themselues in all that they may to the capacitie of their hearers and make also their proofes and reasoÌ„s of thinges vsuall familyar and wel knowne For so Paule the apostle preachinge of Christ the true God to the Athenienses taketh occasion of speaking of a thing manifest to all men to wit of the altar dedicate to the vnknowne God Afterwarde he procéedeth vnto reasons prouing the power and goodnesse of GOD playnly perceyued of all by the onely instinction of nature And we are come to worship him XIII and XIIII Doctrine and Institution They which sée the Starre that is to say that haue teathers and guides of whom they may by the woorde bee rightly instructed in the exercises of Godlynesse in their mindes faith springeth and withall they are stirred vp to the true worshipping and pure inuocation of God and vnto other thinges adioyned herevnto But they that haue not teachers of the worde or refuse to heare suche as they haue doubtlesse it can not be that they shoulde laye a right the foundations of faith or otherwise profytte therein For faith commeth of hearing and hearinge by the worde of God. Let vs all therefore praye vnto God that if the trueth hath not as yet shined vnto vs he woulde sende those that might enforme vs by hearinge of whom we may also conceiue true faith in Christ But if the truth hath now already bene reuealed vnto vs then that we may rightly vse it and direct the knowledge whiche wee haue gotten to the true inuocation of Christ through a lyuely fayth and sanctimony of lyfe XV. Doctrine The wise men whilest they professe themselues to bee come to worshippe Christe doe not obscurely testify and declare his diuine nature For it is the Lord that ought to be worshipped When Herode the Kinge had heard these thinges he was troubled and all the citie of Hierusalem with him XVI Correction Wonderfull is the difference betwéen the Gospell and men following the worlde and the things that are in it Assoone as by the grace of God the trueth of the gospell waxeth cléere Princes and a great number of people séeke meanes to stop the course thereof For the diuell without ceassing moueth by his champions suche as are described Actes 16.17.18.19.21.23 c. bloody broyles and tragidies soweth battels seditions and tumults trusting he thal bring to passe by this meanes that sounde doctrine shall be euill spoken of suspected and become hatefull so by little and little be vtterly explosed and abandoned of al men And the world now adaies nourisheth euery where an huge heard of Sathans bondeâ—laues whiche at all times goe about craftely to take away the truth and to hinder the studies of the holy scriptures But they labour in vaine as it is manisest that Herode also with his conspiratours attempted all thinges in vaine The trueth may for a time bee assaulted and hidden but expugned and vttery abolyshed it can not be So also the vngodlye may accomplishe some thing after their owne desyre but in the meane time the misers and blinde bussardes doe not perceiue that the victorye whiche they haue of the poore ministers of the worde wyll turne to their owne destruction For suche is this kinde of conflicte that whosoeuer haue the vpper hande in it are in deede miserablye vanquisshed and put to the foyle And victorye in this respect is nothynge els then a token of GODS wrath and vengeaunce whiche bursteth foorth eyther vpon the children nephewes or vppon the posterytie to come XVII Institution Whiche of vs soeuer will declare our selues to bee the children of the light if at any time wee perceyue the Starre of trueth to shine anywhere vnto vs let vs not with wicked Herode and his adherentes be troubled and kéepe a sturre but rather as ioyful and glad let vs runne to méete it imbrace it with both our armes and giue thankes vnto God for it XVIII Doctrine Herode through ambition ritches auarice and ingratitude towardes god was driuen to resiste He feared least a newe kinge rising vp he should be put from his kingedom The vnthankeful multitude alwaies proue to the worste willingly ioyneth it selfe to the will of princes especially in euill matters It is euident therefore that men of haughtye minde proud puffed vp vaineglorious dronke thorough pleasaunt fortune couetous vnthankefull to god warde craftye vnstable and such as in a moment apply themselues vnto all thinges thorough a certaine carnal wisdom they haue doo not lightly imbrace the Gospell and doo very hardly enter into the kingdom of heauen As touching which thing Christ Math. 8.19 Luc. 18. and the Apostles also els where doe preache And when he had gathered all the chiefe priestes and Scribes of the people togither he demaunded of them where Christ shoulde be borne XIX Correction The vngodly being prouoked with the maiesty of the truth appearinge séeke diuers and sondrye wayes to oppresse it They apoint commissions they call counsels and sinodes and pretermitte no â—ote of those thinges which they suppose will bee profitable to the furtheraunce of their mischiefe The men of Anathoth goe craftelye about to intrappe Ieremy XX Doctrine Out of the mischeuous endeuours of men the Lorde oft times draweth that which is good The consultations and mandates of the wicked Kinge touching the enserchinge of the trueth were the cause that the trueth which before laye hidden was out of the monuments of the prophets brought into light Except this dilligent inquisition had bene made by the kinges commaundement neither the Persian wise men nether the Iewes yea nor yet we at this day shoulde haue so certaine knowledge of the place wherein Christe was borne Beholde after what sort God wonderfully prouideth for his church and how in it men profyte goe forwarde in the knowledge of thinges spirituall There sprang vp heresies cruell and barbarous persecutions against the professors of the trueth in the meane season the church standeth stedfast and is encreased not onely for that it profiteth in the doctrine of faith but also forasmuch as it becommeth more ware and prouident in auoyding or enduringe of daungers in humilitie modestie patience and other vertues exerciseth it selfe not without great gayne and aduantage For so truely it pleaseth GOD to delude the enterprises of the wicked and to bring to passe that to the godly al things turne to the best XXI Institution It is to be obserued in this presente place that the colloquies and assemblies of learned men touching matters perteyninge to religion and the state of the Church are oft times ordayned to a very goodende and purpose And albeit there be commonly in such assemblies some hypocrits or other yet is the trueth by them or by the godly
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
they imbrace rightuousnesse and pietie the holy ghost is giuen and the trueth reuealed Beholde I beséech you what great diuersitye there is of those that confesse and celebrate CHRIST as soone as he is borne Some are angels some are humaine creatures and of them both men and women some are simple and rude shepehardes and the same Iews and neighboures borne some are learned some vnlearned some are pagan wyse men and straungers some are maried folke as Zacharias and Elizabeth some single as Anna the widow c. For certes he that was sent to procure the saluation of all men is worthily made manifeste to all sortes or men and of the same honored and praised XVIII Institution Let euery man haue a diligent consideration of his owne callinge and be altogether in this that he maye please the Lorde in that state wherevnto he is called For in eche kinde of life wée may serue and please GOD least any man should thinck y he might iustely pretende any excuse Albeit it can not be dissembled but that sometime in one kinde of life more oportunitie doe happeÌ„ to the furtheraunce of pure inuocation and to the accomplishement of such like dueties of pietie then in an other which thinge both here in this place and also 1. Corinthians 7. touchinge single life wée sée to bee signified XIX Institution Amongeste other exercises of godlynes here is commended vnto vs the continuall inuocetion of gods name and fastinge whereof that norrysheth Fayth thys humylytye and mortyfycatyon of the fleshe Neyther shalt thou thincke it suffycient in cace thou exercysest thy selfe in these kynde of Godly actyons whilest common prayers or publick fastinge is appointed but rather thou shalt indeuoure thy selfe to this that of thine owne accorde without the appoyntement or commaudement of any man thou maist chéerefully accomplyth all thinges as it is euident the widowe Anna did God is moste cheifly delighted with a frée harted chéerfully and liberall worship But seuerally by name these exericses are to bee commended to Widowes vnto whom is sette forth and be paynted in Anna the Prophetist an absolute image and paterne of life rightly to be framed Wherevnto may be added that whch is reade as touchinge Widowes 1. Timoth. 5. And she came forthe that same hower and praysed the lorde and spake of hym to all that looked for redemption in Israell XX and XXI Doctrine and Institution This thing may all men worthily iudge to be euen miraculous that so many men and women of diuers degrées and calling hauing no talke or communiation togyther before and without making any conspirasie should pronouÌ„ce one and the same sentence of Christ namely that he is both true God and true man the Messias that was promised to the fathers And cerâ—es this consent and agréement of the doctrine and confession of Christ ought greatly to confirme and establishe our fayth Neither let vs doubt to adioyne our selues vnto that Church in which is heard a perpetuall consent both in the doctrine and confession of Christ For this confession is as it were a marke and token wherby the true Church is adorned and sequestred from the false They that consent and agrée not with the catholike Church of God which euen from the beginninge of the worlde hathe alwayes confessed and preached Christe to be the true Messias which should breake the Serpentes head doo exclude themselues from the Church of Christ and departinge awaye become the authors of newe sectes And surely without the Church which standeth vppon a perpetuall consent of doctrine no man can nay more obteyne saluation then without the arke of Noe any could be saued from drowninge the flood couering and swallowinge vp all thinges Therefore nothinge is more amyable thou the concorde and vnitie of the Church seing where the same is by the temeritie and mallyce of wicked men once broken and dissolued it can by no Councells Synodes Colloquies or assemblies be amended and redressed except the holy Ghost doe after a certaine priuie and wonderfull maner conciliate the myndes of those that be at variaunce XXII and XIII Doctrine and Institution Confession as touchinge Christe ought not to be done in hudder mudder but openly and before all the Congregation Let our news followers of Nicodemus goe packe them hence which are of opinion that they doe aboundantly satisfie the duties of Christians when as they whisper in the eares of two or thrée that they professe the trueth of Christ But that is not suffieient For it is required that thou make also confession before all men whensoeuer the oportunitie of confessing shall offer it selfe to the glory of God and edifiynge of our neighbour And this oportunitie is not to bée omitted but rather diligently to be sought for For as Anna was inflamed with incredible feruency of fayth which durst so promptly and fréely confesse Christ openly in the very temple â–ª Euen so we also if at least there remayne any sparke of sincere fayth in vs ought no lesse wyllingly and vnbashefully to confesse Christ as occasion shall serue and be ready to render an account of our fayth to euery one that will require the samâ— XXIIII Doctrine The Euangeliste dooth not obscurely signifie that Anna witnessed by hir confession that the redemption and deliuerance of mankinde which was brought into the power and seruitude of sinne and death ough to be accomplished onely be Christe which the Lawe and Prophetes had euery where declared XXV and XXVI Doctrine and Consolation The expectation and loking for redemption is a notable token of the true Church For in the Church alone remayneth the vndoubted hope as touchinge redemption and saluation and the godly sorte onely donne with an vnshaken Faith looke for saluation by and for Christ For which cause the church is thought to bée armed with such a Faith touchinge Christ our sauiour that the gates of hell can not preuaile against it Therefore with this hope of redemption to bée had in the Church let the godly comforte them selues in all daungers and temptations With this hope let the weaker sorte bée armed as ofte as they shall enter into any spirituall conflictes And thou whosoeuer thou arte take héede in any wise that thou bée alwaies in the noumber of them that looke for redemption of Christ Which if thou doest care for in déede thou shalt no doubt féele euery where great peacè and consolation And when they had performed all thinges according to the lawe of the lorde they returned into Galile to their owne citie Nazareth XXVII and XXVIII Doctrine and Institution By the law of God it was commaunded that euery first borne should bée brought and consecrated to the Lorde Gods lawe hath nothinge vaine or superfluous in it but what soeuer God commaundeth is grounded vppon iust and weightie causes Wherefore God saith well that al the first borne in Israell was due vnto him from that time wherein he strake all the first borne in the lande of Aegipt But nowe all euen
and preserued An other example out of Mathew cap. 16. When Iesus was come into the coastes of Cesarea philippi he asked his disciples saying whom do men say that I the sonne of man am And they sayde Some saye Iohn Baptist and some Elias and others Hieremias or one of the prophets He sayd vnto them but whom say ye that I am Then Simon Peter aunswered and said Thou art Christ the sonne of the lyuinge god And Iesus aunswered sayde vnto him Blessed art thou Simon the sonne of Iona for fleshe and bloode hath not reuealed it vnto thee but my father which is in heauen And I say vnto thee againe that thou art Peter and vppon this rocke will I builde my Church and the gates of hell shall not preuayle against it And I will giue thee the keyes of the Kingdom of heauen and whatsoeuer thou shalt binde vppon earth shall be bounde in heauen and whatsoeuer thou shalt lose on earth shall be loosed in heauen There is no man but perceyueth the Euangelist Mathew to commemorate how and after what forte Christe exacted of his diseiples the confession of faith and what maner of confession Peter made in the name of all the reste Therfore we shal not vnaptly affirme the state of this readying to be that the confession of faith ought necessarylye to be made of euery one of vs. And that this state pertayneth to the kinde didascalick it is more manifest then that it néedeth to be proued This state being prefixed these thinges may profitablye be noted as referred to the same And they saide â–ª Some say Iohn Baptiste I. It is no easye matter alwayes to render a pure and perfyt confession of the trueth For oft times partlâ—â—y reason of the wonderfull myste and ignoraunce continually cleaning to al men and partâ—ly through the great plenty of obscure and darke disputations diuers iudgements and varyable opinions of other oneÌ„ which are supposet to be wise the mindes yea euen of excellent and good men are in suche wise letted hindered us that they can not determin any thing certayne touching matters of religion Examples hereof if euer there were any be in these our dayes most chiefely to be séene In the meane season it standeth euery one greatly in hande that is at the least touched with any caâ—e at all of his â—aâ—â—â—tion to be fully resolued in his conscience as sonâ—thing matters of faith neyther can he iustlye pretende why excuse why he â—â—â—loâ— refine so to be Christ therefor 〈◊〉 doth 〈…〉 séeke to know what the 〈…〉 are but he 〈…〉 instantly 〈…〉 would fréely confesse at onâ—â— what they 〈…〉 or Flesh and bloud 〈…〉 healed it vnto thee II. Here â—eâ— see wheâ—â—â— the power of makinge a perfect confession commeth The thinges that are of GOD no man truely knoweth but the spirit of God and he whoÌ„ the holy ghost hath taught The naturall man pereâ—yâ—â—eth not the thinges of the spirit of God. And our heauenlye father hath hidden those thinges from the wise and prudente and hath reuealed them to Babes And agayne the holy Scripture whiche is the princypall ayde and instruement to procure the knowledge of the trueth is whollâ— giueâ— and opened by the gift of god and without reuelation is not vnderstood To be short God graunteth vnto every man so muche knowledge of spirytuall thinges as he iudgeth to be profytable for hym Vpon this roâ—â— will I build my Churche â–ª III. The notable 〈◊〉 and effects of a pure confession â–ª Fyrst by the confession of faith the true Churche is knowwen and decerned from all foreine assemblies whether they be of the Iewes Turks or hypocrites Seconde where constancy in a true confession â—â—ineth forth there the Churche remayneth 〈◊〉 and the 〈…〉 challenge to hymselfe no ryghte or interesteâ— Let hâ—resides springe vp never so fall â—et tyraunts 〈◊〉 hyhypocrits imagine what they can yet as long as the confesson of faith shal be 〈◊〉 whole and it 〈◊〉 so longe shal be 〈…〉 Third 〈◊〉 that 〈…〉 confession is founde to 〈◊〉 and approued with God God giueth power â—oth to iudge auâ—â—â—â—â—â— wisely For the iudgements of bindinge and loosinge is no other where rightly lawfully exercised saue in the true church Wherefore a pure confession of Faith by vs made causeth that euery one of vs also is knowen to be a liuely member of Gods Church and that we are safe from the power and snares of the diuill and may besides that iudge prudently of all thinges that are done or ought to be done in the Church And in this wise as well what belongeth to the whole Church which resteth in the pure confession of the Faith of Christ as also what perteyneth vnto all men yeldinge a sounde and sincere confession it séemeth to bée aboundauntly declared But wee will add also a thirde example out of Iohn cap. 4. in which are learnedly discussed certaine poyntes as touchinge the nature of Fayth There was a certaine Ruler whose sonne wa sicke at Capernaum Hee when he hearde that Iesus was come out of Iudea into Galile went vnto him and besought him that he would goe downe and heale his sonne For he was euen at tho point of death Then sayd Iesus vnto him Except ye see signes and wonders ye will not beleeue The Ruler saide vnto him Syr goe downe before my soÌ„ne dye Iesus saide vnto him Goe thy way thy sonne liueth And the man beleeued the word that Iesus had spoken vnto him and went his waye And as he was nowe goinge downe his seruantes mette him sayinge thy sonne lyueth Then enquired he of them the hower when he began to amende And they saide vnto him yester daye the seuenth hower the feuer lefte him Then the father knewe that it was the same hower in the which Iesus had saide vnto him they sonne liueth And he beleeued and all his householde Iohn the Euangelist pronounceth very well that the man beleeued the worde that Iesus had spoken vnto him And straight way hée addeth also he beleeued and all his housholde And in the very discourse the narration it is showed how he all his house was induced to beleeue These thinges therfore doe cause me to affirme that in this present reading is declared howe by what meanes faith springeth and is confirmed Wherfore the state shall be touching the nature or beginning and encreasement of faith And that this state is to be attributed to the kinde didascalick ech man may easely without any teacher perceyue He when he hearde that Iesus I. First of all are put forth heard certaine things of god and of his good will and benefites towardes mankinde The beginning of faith commeth of hearing and hearing by the worde of God. He went vnto him and besought him II. By hearing the worde the minde of man is turned vnto god Moreouer man wisheth and praieth that hée may be made pertaker of Gods benefites And so to praye
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