of faith or the principall poyntes and common places of christian doctrine And it is no straunge matter in one and the selfe same sentence to fynde things couched and bestowed that doe belong to many and diuers common places of chirstian religion Where if to be short we would goe about to confirme the sentence there noted and perceiued with one or two testiemonies of Scripture it is incredible how trimly the matter woulde goe forwarde in asmuch as our oration should become not onely more cleere and lightsome but also more riche and plenteous II Redargution ministreth vnto our mindes how that the confutation of false assertions is dilligentlye to bee sought out For so much is signifyed by the name of Redargution He that will goe about to prepare redargution shall firste seriously consider whether the very wordes of Scripture simply taken doe apparauntly confute and false opinion or no. Where if it be so in déede then is redargution plaine of it selfe neither is it néedefull to procéede any further for the serching out therof But if there be extant no open redargution but rather a doctrine and assertion of some true opinion it behoueth thée to recouÌ„t studiously with thy selfe whether in these daies or in times past any hereticks or philosophers or wise men of this world haue at any time mayntayned the contrary sentence Such a sentence false and contrary being founde it is to be déemed that the same is confuted with those verye wordes of Scripture with which the true assertion was confirmed For it is out of al question that a true sentence or opinion being offered whatsoeuer is inferred repugnaunte thervnto is to be counted amonge false and erronious opinions By meanes wherof it commeth to passe that euery false sentence is by the same reason impugned and subuerted by which the true was before defended and mayntayned As for example Rom. â— it is sayde that through syâ—nâ—â—ame death In these wordes is contayned a true sentence namelye touching the effect of sinne And certes very aptly is added eftsoones a redargution where a man out of them gathereth and reasoneth their opinion to be false and vntrue which following that subtil serpent go about to perswade men that death is in no wise to be feared by reason of sin and by that meanes doe blinde the miserable mindes of men and thruste them headlonge into eternall destruction III Institution wherevnto are reduced all places touchyng the good and godly framing of lyfe and maners it is no very hard matter to fynde Oft times the sentence which occurreth in holy scripture comprehendeth a notable exhortation vnto vertue or els sheweth how the lyfe maners of a Christian man ought to be without all sinne and offence The sentences therfore that are of themselues such it is méete they be accepted for holsom admonitions Examples not a few are to be founde in the later partes of the epistles of Sainct Paule in whiche the Apostle alwayes for the most part contendeth that it behoueth those that are once iustifyed by faith to passe all their whole liues in godly conuersation and honesty That thing is witnessed in the epistle to the Romanes Cap. 12.13 c. Likewise in the epistle to the Galat. in part of the cap. 5. and cap. 6. the whole to the Ephesians cap 4.5.6 But where as be not such apparaunt exhortations but haply some senteÌ„ces are declared there may neuerthelesse rasely be gathered out of the same those thinges that conduce to the right institution of life That thing is most conueniently brought to passe when the vse of euery sentence or assertion is brought to light so farre forth as it is applied to the common course of mans life The Apostle Romans 6. teacheth vs this sentence saying We ought not to abuse the grace of God to the lilbertie of sinne He addeth a reason on the contrary part Because we are dead vnto sinne The proofe of the same reason followeth of the effect and ende of Baptisme In Baptisme we renownce and dye vnto sinne By and by he annexeth an exhortation or institution deriued out of the proper vse of the same assertions Euen so we also saieth he ought to walke in newnesse of lyfe Agayne the Apostle confirminge the ende or effect of Baptisme by a reason taken of the efficatie of Christes death saith that death was vtterly vanquished of Christ that it hath no more power ouer hym Which truely ought to bee taken for a principle Then forth with the Apostle herevppon sorteth out an institution meruaylously to the purpose Let not sinne saith hée raigne in your mortall bodye To the same effecte when one hath explaned the doctrine touchinge the will of man and the weakenes of our owne strenght he shall w good right and this that we are to bée instructed and admonished by that generall sentence howe wee ought acknowledging our so great infirmitie to bee humble and méeke not to stande high in our owne conceytes to attribute nothinge vnto our selues to depende wholly vppon God onely which gouerneth our will and actions and finally to looke for all good thinges of him alone In whiche behalfe wée maye sée some thinges heaped together of the Apostle Rom. 7. These things vndoubtedly bée of great importaunce to the information of life in rightuousnes as euery man may perceyue IIII Correction or Reprehension is contrary to Institution as that which sharply controlleth the vices and corruptions of maners Therfore after the collection of Instytutions Corrections may without difficulty be excogitate For he that speaking of the effecte and ende of Babtisme had added to a notable institution saying Those that are baptised ought to walke in newnesse of lyfe He also in very good season inferreth a grieuous Correction blaminge those namely with a vehement and sharpe Oration which albeit they delight to be called Christians yet neuertheles liue a lyfe nothinge aunswerable to their most holy profession and doe so behaue themselues in all their dealinges as though they had quight forgotten that they were once baptysed into the name of Christ But hée that can wysely discerne vnto what vertues godly actions what vices are directly contrary he will sone call to minde howe after institutions put forth touchinge any maner of cause hée may adioyne also Corrections congruent both to the persones tyme and businesse V Consolations according to the frequency greatnesse of thaduersities and discommodities that trouble vs are dilligently to bée sought for of euery man But of those inespecially that are somwhat exercised in the bookes of holy Scripture they maye easely hée drawen forth at all tymes And that not onely bicause in theÌ„ aswel seÌ„tences as examples doo euery wher offer themselues yeldinge most plentifull matter of consolations agaynst all calamities and misfortunes but also for somuch as they may very welbe selected out of the assertions which a lytell before were declared For why may not seinge somewhat nowe is already spoken touching the effect of Baytisme
necessitie be drawen and made apte of God to euery kinde of callinge Let vs take in hande an other example not historycall out of the epistle to the Romains the sixte Chapter As many of vs as are baptized into Iesus Christe are baptized into his death Wee are buryed then with him by baptisme into his death that like as Christ was raised from the dead by the glory of the father euen so wee also should walke in newnes of lyfe For if wee be grafte together in him by the likenes of his death wee shall in like maner be partakers of the resurrection Knowinge this that our olde man is crucifyed with him also that the bodye of sinne might vtterly bee destroyed that henceforth we should not serue sin For he that is deade is iustified from sinne And if we bee deade with Christ wee beleeue that wee shall also liue with him knowinge that Christ beynge raysed from the deade dyeth no more death hath no more power ouer him For as touchinge that he died he died concerninge sin once And as touching that hee liueth hee liueth vnto god Likewise reken your selues to be deade to sinne but aliue vnto God thorough Iesus Christ our Lorde The state is That those which are once iustifyed thorough faith and baptized into Christ ought alwayes after to liue godly and Christianly Which thinge the apostle also els where very often and with pithy reasons auoucheth This readinge therefore is ascribed to the kinde didascalick I. Here before all things is commended vnto vs baptisme as beinge instituted of Christ our Lord takinge effectes of his most pretious bloude and death and as that which is necessary to all beleuers forasmuch as by it they are engraffed into the Churche of God and by reason of it are named Christians II. The effectes of baptisme ough◠exactely to be obserued especially that by baptisme we are made pertakers of the death of Christ and of all the benefites deriued therefrom to the beléeuers of which sorte are remission of sinnes passed lyfe euerlasting saluation c. Moreouer that it behoueth all those that are baptized to dye vnto sinne and liue only vnto rightuousnes For thus the Apostle reasoneth All we which are baptized are made pertakers of the death of Christ But Christ dying dyed vnto sinne Therefore are we also by baptisme deade vnto sinne And if we be deads vnto sin it were very conuenient for vs to couet to liue againe therevnto And certes it is true that we in baptisme do dye vnto sinne and sinne dyeth vnto vs forasmuche as in baptisme all our sinnes are washed awaye and the holy Ghost is giuen vnto vs by whom bothe the force of sinne and concupiscence is restrained and repressed and we not onely are induced to well dooing but also are vehemently holpen forward For this cause also all afore they be baptized doe openly before the church of God forsake the world and the diuel that brought sinne into the worlde to the intent they might therby declare that they will hereafter haue no maner of thinge to doe with them but will institute a newe and holy kinde of life III. they that are once babtized into Christ ought highly to estéeme all thinges that are put forth as touchinge Christ forasmuch as Christ is giuen vnto vs not onely to paye the price of our redemption out of the power of the diuell and also to be an example and whom wée should with al our endeuoure imitate and folowe in those thinges specially which may be conuenient for vs. Hitherto perteyne the two reasons whereby the Apostle plainly proueth that we for that we are baptized ought to be dead vnto sinne The one is taken of the effect and finall cause of the death of Christ You knowe saith he that this is the proper effect and ende of Christes death that sinne is abolished that to thintent we should not serue it any more But this effect of Christes death he séemeth to despise whosoeuer after remission of sinnes once receiued wyll returne againe vnto sinne Wherefore it is necessary◠that we remayne styll dead vnto sinne The other reason is deriued of a similitude as touchinge ciuill seruitude which by the comminge of death taketh an ende As he that ciuilly is a bondeman so soone as he dyeth is deliuered from his power to whome hée was bounde Euen so we which were the bondeslaues of sinne séeinge in baptisme we dye once with Christ ought by no meanes to serue sinne any more Here therefore is set forth vnto vs the example of Christ himselfe whom both in dyinge once vnto sinne and liuinge againe vnto roghtuousenes we ought to imitate and folowe By this dilygent imitation we shall both be called and be in very deade perfect Christians These examples thus to haue propounded be it sufficient Further amongest the auncient writers of homilies very many thinges the same also right learned may of euery man be noted Chrisostom deuided his homily 60. vppon Mathewe entreating vppon those wordes of the. 18. chapter woe be vnto the worlde bycause of offences it must needes be that offences come c. Into two partes whereof in the former he argueth very grauely certes and yet popularly and with great cunning as touchinge the cause of sinne in the later by reason of those wordes Take heede that ye despise not one of these litell ones he entreateth of the not contemning of our bretheren whence at the length he slippeth to a place as concerninge the care that parentes oughte to haue least their children be idely and filthily brought vp The same in his homilie 62. declaring out of the sayd Chapter of Mathewe the parable of the man that was a kinge which would take accountes of his seruauntes chooseth these pomtes most chiefely to discusse at large first that sinnes are not alike Seconde where as wée which offende against God deseruinge most excellently well at our handes and against men do couet notwithstanding to haue all our offences forgiuen vs that it is very good reason why we should in like maner forbeare others that haue by any meanes hurt or endammaged vs Third that it is better to suffer wrong whereby an other mollesteth thée then to offer or inferre iniury to an other But in these dayes specially thou shalt sé all the most notable preachers for the most part to deuide their Sermons which they haue vnto the people into thrée or fower chapters partes or common places I suppose therfore that those whom we haue taken in hand to instruct can not iustly complaine that they want any excelent authors whose counsayles and steppes they may followe But to procéede the partes after they be in this sorte once noted and disposed they are accustomed ofte times to explane more at large namely by inferringe as well proofes and sentences as also apte historyes out of the store house of the holy Scriptures Moreouer by applying similitudes comparisons and whatsoeuer els is of
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
reduced to the kynde comfortatiue vnlesse some had lyuer haue it of the kynde instructiue Howebeit to a SermoÌ„ of mixt kinde no one certain state may bée assigned but accordinge to the varietie of partes it is requisite that diuers states also bée alotted out Moreouer the sentence wherein the State of euery Sermon is expressed they haue accustomed to call the Theme Where if the State be rendred in one worde then is it called a simple Theme as if thou determinest to speake of Faith of works of death of patience these will be simple Themes Faith workes death patience But if the State do consist of many wordes and euen of a iust propositioÌ„ they call that Theme compound as when it is sayde that Faith doth iustify good workes doe obteyne with God the benefit and rewarde as well of the lyfe present as of the lyfe to come the death of the godly is not to be bewayled patience for rigtuousnes sake or coÌ„fession of the truth maketh men happy And when as either a booke of holy Scripture or a part or some place out of the boke is taken in hand to be declared openly it is no harde matter after the words be recited to expresse the State by some Theme especially compound Hitherto concerning the diuers kinds of Sermons States and Themes ¶ That Sermons of euerye kinde ought to be deuided into certian parts and how many those are then of readinge of the sacred Scripture Cap. viii NOw in what kinde soeuer a Sermon shal be instituted it is firste of all to be prouyded that like as it is sayde when we entreated of the forme of diuine sermons it be deuided into certayn parts The parts commonly receiued are in nuÌ„ber seuen that is to say reding of the sacred scripture InuocatioÌ„ ExordiuÌ„ propositioÌ„ or diuisioÌ„ Confirmation Confutation coÌ„clusioÌ„ But when after what sort these ought to be applied and generally to be haÌ„deleâ— we wil in oâ—der oftsoones declare As touching therfore the reading of holy scripture we finde that this was the custome of the auncient Churche Some one to whom the office was appoynted â—â—citod 〈◊〉 â—â—lye and distinctly some parcell out of the holy Scripture and by and by some other learned mâ—n wâ—nt vp into the pulpit to declare those thinges that were read We read Actes 13 when Paule with his companyons were entred into the sinagoge on the sabboth day at Antioche in Pisidia that after the reading of the 〈◊〉 and the prophetes the Rulers of the Sinagoge sent vnto them saying Men and brethren if there be any among you that can speake wordes of exhortation to the people say on Christ Luke 4. went vp hymselfe and reade and then sitting downe interpreted the same to the great admiration of all men Of this laudable custom therfore of the synagog our forefathers learned to appoynt Readers in euery church which should publikely rehearce the bookes of the sacred scripture Socrates lib. 10. cap. 3. of his Tripartite history witnesseth that Iohn Chrysostom dyd for a certayne time supply the office of a reader Epiphanius also in his Summary of the catholike faith maketh mencion of the same order and the maner of ordeyning them is read in the eight cannon of the fourth counsell of Carthage Further out of Augustine touching the words of the Lord in the Gospell of Iohn Sermon 45. may be gathered that the scriptures were first recited of the Reader and then that the elder or Byshop folowed immediatly to expounde them But now for the most part he in the beginninge of the Sermon readeth the Scriptures that declareth them also more at large which thing verily is theÌ„ most conuenieÌ„t to be done when a man taketh in hand to explane some entire booke of the olde or new Testament Albeit thou maist oft times sée also one to reade the scriptures and an other to interprete the same But we suppose it to make no matter at all Howbeit whereas vpon occasion offered the sermon is ordayned there the readinge of the scripture is not accustomed to go before but he that teacheth either choseth out a few woordes onely or some shorte sentence freely out of the scriptures which namly he iudgeth to be most agréeable to his purpose or els making no mention at all of any place out of the Scriptures he beginneth forthwith to speake whereof that very séeldome this very often hath bene frequented of the fathers Examples of the former kinde are these Nazianzenus in his Sermon to the subiectes stricken with feare by reson of the wrath of the Emperour Theodosius the firste vsurpeth the wordes out of Ieremy 4. Ah my belly ah my bowels and the inwarde partes of my body I am sore greued my hart panteth within mee The same Author framing his oration of the holy feast of Easter premiseth the words of Habacuc 2. I will stande vpon my watch Chrysostome entreatinge of the troubled common wealth of Antioche and of his returne out of exile doth ofte tymes inculke in the beginning of hys Sermon that sayinge of Iob Blessed be god Basill beynge desyrous to perswade the people to pacifye the wrath of GOD alledgeth these words out of Amos. 3. The Lyon hath roared who wyll not be afrayde the Lorde God hath spoken and who will not prophesy Agayne where he exhorteth them to fast Blow vp the Trumpet in Sion vpon our solemne feaste day out of the 81. Psalme and Ioel. 2. Of the later kinde that is so say where no words of the sacred Scripture are put before there be examples in them very frequente and common Now let vs ad herevnto this also Namely that no other bookes ought to be read and expouÌ„ded in sacred assemblies but those onely that are accounted to be canonicall concerning which thinge we may reade it established by the 59. canon of the counsell of Laodicia The Preacher must also take héede in any wyfe that when he reciteth the holy scripture out of the Pulpet in hys Countrye language hâ—â— vseth the best and most allowable translation that may be and such a one as is knowne and common to the people For truely a proper and exact translation bringeth so great light vnto thinges that it deserueth to be estéemed in stéede of a commentary Neither shal the preacher vnaduisedly alter or innouate any thing therin least that whilest he is thought of the learned to speake affectiuely and curiouslye of the vnlearned fondly and folshly he so prouoke the offence of many against himsefe Spiridion Byshoppe of Cypres in thassembly of many byshops and in the presence of all the people durst openly rebuke Tryphillus bishop of Ledres who being puffed vp in pryde with the visor of his eloquence when he came to these words of the euangelycall hystory Take vp thy bedde and walke for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he planted in an other to wit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth a course or simple bed Then saith
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
alwaies an entier booke not alwaies a parte of a booke is offered to be declared but ofte times it behoueth the Sermon to bée framed to the people of one onely sentence or of one place of Scripture and the same also not very largely stretchinge But that the same order of gatheringe diuers common places shoulde héere bée vsurped which we haue shewed to be profitable in the premisses it can by no meanes bée What then will some man saye remaineth to bée done In what maner and method shal one place or one certain sentence bée fruitfully declared Wée so far forth as we maye will set forth a most syt and absolute forme which excepte any shall deuise a better it shall bée expedient for him to folowe and as well for breuities sake as also that it may become the more clere and euident we will comprehende the same in certaine obseruations I. Before all thinges it is conuenient very carefully to consider and to declare vnto the people vppon what occasion or to what ende the author of the sacred booke out of which the place or sentence is taken spake and pronounced those wordes And that for this cause that whilest wée declare of what matter wée will speake and what our purpose is we may credibly auouche that we will in no wise abuse an other mans sayinge neither transfer it vnto other purposes theÌ„ is méete but vsurpe it altogeher in the same or at leaste in the like cause for which the author himselfe did so speak After this maner we may sée Peter Act. 2. intendinge to interprete certayne wordes taken out of the Psalme 16. as touchinge Christe risynge againe from death prudently to add some thinges of Dauid and of his meaninge and iudgemente in those wordes And truely it standeth vs very much vppon to deale faithfully and vprightly in this behalfe For it is a greuous offence yea and the holy Ghost is moued with vnspeakeable reproch in cace a man doth force or wreste any sentence out of the scriptures to any other ende or purpose then becommeth him He that shall be founde to haue done this but once doth quickly loose all his authoritie with the hearers and afterwarde yea euen then when he alledgeth the Scriptures aright he shall hardely bee credited To apply aptely and properly the Scriptures to present busines and affaires is the principall vertue that belongeth to a preacher II. Where it is nowe discouered of what matter wée minde to entreate and declared that the sentence taken out of the holy scripture accordeth to our purpose the next poynt is that we diligently consider whether that very sentence as it standeth in the sacred writer doth minister any proofes at all of causes circumstaunces signes or discriptions agréeable to the busines of which entreaty is made As many as are founde to be such shall worthily before any other be brought forth and as those that be of greate weight and importaunce forasmuch as they answer to the minde and method of the author from whiche it is not lawfull vnaduisedly to depart and doe in all pointes agrée with our matters shall studiously be digested adorned and inculked Neither is it a hard matter to drawe forth such kinde of proofes or argumentes partly out of the thinges that lye hid and are included in the sentence it selfe and partely out of those things that either goe before or folowe after the same Of this kinde I would affyrme it to be tht Peter Act. 2. in that Sermon whereof mention is made before to the intent he might shew the he rightely vsurpeth the sayinge of Dauid reduceth into memory howe Dauid in that he was a prophet knewe before hand that Christe after the flesh should take his beginning out of his posteritye and therfore also by the inspiration of the holy Ghost prophesied before of Christes rising againe And whosoeuer is but meanely exercised in the holy scriptures may easely perceyue that in the same Psalme as of the death and great deiection of Christ so also certaine thinges are ioyntly spoken of his resurrection It is not much vnlyke that the Apostle Galat. 3. speakinge of the Gentiles that should be blessed in the séede of Abraham affirmeth those that are of faith to be the sonnes of Abraham and howe it was longe before tould vnto Abraham that it would please God to iustifie the Gentiles by fayth againe where he addeth that the inheritaunce was giuen vnto Abraham by promise III. Moreouer it is very profitable to make as it were a certaine resolution of the whole sacred sentence and to examine in a iust balaunce euery words therein and diligently to ensearche the significatioÌ„ force and vse of them And that to thintâ—nt out of euery of them may be gathered certaine argumentes or proofes agreable to the state of th appointed Sermon and may afterward be oportunely applied to teache and instruct the hearers Of which craft and diligence I meane in drawing foorth of proofes out of euery worde well nighe of any one sentence we haue the holye Scripture it selfe as a moste expert maistres and most faithfull teacher Which thing we will straight wayes make playne and euident III. After the wordes wisely weighed and considered it is requisite that we procéede with like industrye to a more exacte contemplation of the matters themselues or affayres which in euery sentence are signified For it is not very lykely that there shoulde any where happen thinges of them selues so barren that a man may not out of theÌ„ if at least he be not altogither endued with a blount and blockishe witte deuise and excogitate some profes profitable to teach He that hath once throughlye sifted and examined the thinges whereof he entreath may easely finde the meanes to make his oration become both frutefull plentious and delectable We see in this behalfe the Apostle Paule after arguments draweÌ„ out of euery worde of one peculiar sentence to heape vp still a plentifull matter of other proofes and the same flowing out of the nature of the thinges themselues The examples which we will a litell after touche shall plainely testifie this thinge to he true V. Last of all to him that feareth and suspecteth that he shall want sufficient matter of speaking we giue this aduice namely that he put before his eyes the places of inuencion which he knoweth to be attributed vnto that kinde of Sermons to which the sentence of the sacred author appertayneth For euery kinde of sermon as is afore sayde hath certayne proper and peculiar places of inuention the order whereof beinge attentiuely considered we are eftsones admonished of many thinges which maye aptely be spoken of eche kinde of busines taken in hande Therefore him that shall speake of a sentence or state of the kinde didascalick we remitte to the places of inuentioÌ„ as well diuine as other not diuine that he may so longe exercyse himselfe in them as that he maye procure for his true méete and sufficient furniture therby Of which
iudgement when as wretched man is so many wayes euery where beset with perils and for the causes that he least supposeth found giltie of sinne For by this meanes the whole worlde is in daungered to God and God concludeth al men vnder vnbeléefe which neuerthelesse we may not so interpret to be done that he shoulde destroy all men and damne them for euer but rather that he shoulde haue compassion vpon all men and by that meanes set forth and make knowne his goodnesse euery where Howbeit these thinges doe admonishe all the sorte of vs that we should be sober vigilant ware circumspect and that we should studiously avoyde not onely open and manifest but also priuy and secret sinnes yea all occasion of sinne and euen suspition also We are lilke vnto Pilgrimes or to those that trauaile in a straunge and vnknowne country by waies in which we are euery moment in daunger of théeues wilde and venemous beasts waters downe falles such lyke hurtful and perillous things The diuell the worlde and our flesh doe neuer cease to lye in awayt for vs they séeke by a thousand wiles to draw vs into their nets and snares But we must resist valiantly striue against thē by faith prayers fastings by the word of God and other spiritual weapons which Christe the inuincible confounder of all vices and wicked spirites hath prepared hath vouched safe to shew vs how we should vse them 1. Pet. 5. Ephe. 5. Math. 4.17 c. Thou séest what great plenty of things doe offer themselues and how large fields are opened vnto him that wyll procéede after this maner Wherfore we will make an ende In asmuch as the other questions may be reserued tyll an other time namely that touching the causes of sinne and another touchinge the effectes of which sort in the scriptures are handeled no smal number and alas wretches that we be in so many troubles and calamities of our times great store may dayly be obserued But forasmuch as death also is numbred amonge the effects of sinne we will adde lykewise an example but briefely handeled as thouching this He that will speake therfore of death may aptly prefixe two questions out of which he shall finde sufficient plenty of matters that he may declare to the commodytie of his hearers Let them therfore be these What death is and what the effects of death For a description or definition of death this may be had Death is the penalty of sinne iustly inflicted of god vnto al men like as al men also are sinners It is deriued of the causes and aboundantly proued by the testimonies of the scriptures God threateneth the payne of death vnto sinners The reward of sinne is death Through one man sinne entred into the world and through sinne death and so death came vpō al men inasmuch as al we haue sinned In which place are touched the chiefe causes of death man I say sinne whervnto may be added out of Gene. 2. the the Serpent also or the diuell is the author of death which to the Hebrues 2. is sayd to holde the empier of death Heb 9 it is saide This is appointed to all men that they shall once dye and after that commeth the iudgement Out of which places diuers and sundry things may be drawen to demonstrate more amply what Death is And by like industrye may the godly be excited to true humilitie of minde to the contempt of carthly thinges to passe theyr lyfe in the feare of God to call vpon Gods mercy for the intigation of the paynes whiche we through our sinnes haue deserued c. When he shall come to the question of the effectes it shal be necessary to discerne the effects of death in the Godly from the effects of death in the vngodly and that partlye by this meanes first The godly are perswaded that death shal in no wise happen vnto thē to their condemnation destruction but rather to their health and saluation inasmuch as the sentence of dampnation now long since pronounced agaynst vs is by the death of Christe vtterlye cancelled and rased out The law of the spirite of lyfe through Christe Iesus hath made me free from the law of sinne and death Christe by his death hath abolished the power of death Christe hath once suffered for our sinnes the iust for the vniust that he might bring vs to god We know that if our earthly māsion of this tabernacle bee destroyed wee haue an other building of God a mansion not made with handes but eternal in heauen But as touching the vngodly◠they know that death is appointed to them as a moste bitter paine doe féele vndoubtedly the heauy iudgement of damnation by reason whereof it commeth to passe also that in temptations but chiefely in their extreame conflictes they are vehemently troubled afflicted and doe miserably faint and giue ouer I will not say for the most parte vtterly dispayre For what can they els doe in whom remayneth no hope or confidence at all touching the remission of their sinnes Euill shall slea the vngodly and they that hate the rightuous shall be desolate Secondly The godly forasmuch as they suffer continually many aduersities and so long as they liue in this worlde are vexed of the vngodly doe willingly longe after death and with ioyfull mindes imbrace it as they that are not ignoraūt that by it is giuen vnto them an entraunce to a happy blessed life I desyre saith Saint Paule to be dissolued and be with Christ We mourne inwardly in our selues for the adoption looking for the redemption of our body We grone in this our tabernacle longing to be translated into that which is from heauen And after a few words Wee truste and doe better lyke to be farre away absent from the body and to be present with God. And 2. Pet. 1. Death is called the putting off of this tabernacle On the other side the vngodlye for that they enioy héere in this life wealth prosperitie and all thinges happen vnto them for the moste part after their hartes desyre are plucked away sore against their willes and doe take it very grieuouslye if a man doth but once make mention of death vnto them But what followeth When they flatter themselues most of all and thinke to settle themselues heere most sure sayinge O soule thou haste great aboundance of wealth enioye it at thy pleasure Not long after yea the very same time when they least do suspect they héere it sayde Thou foole this night shall they fetch thy soule from thee And generally both of the godly and vngodly we reade 2. Thes 1. It is a rightuous thing with God to render vnto those that persecute you afflictiō vnto you that are persecuted peace tranquilitie with vs when our lord Iesus shall be reuealed from heauen And moreouer Abrahā saieth vnto the ritch man Luk. 16. Sonne remēber that thou in thy life time receiuedst
thy pleasure and Lazarus in like maner receyued paine but now is he comforted and thou art punished Thirdly when death is now to be entred into the godlye are not afrayde they remayne constant and inuincible they pray and call vpon GOD they desyre to haue their sinnes pardoned through Christe they prayse and extoll their most mercifull and heauenly father they giue hym thankes they wholly dedicate and commend all that euer they haue vnto hym They say w the apostle I am fully perswaded that neither death neither lyfe can separate vs from the loue of God whiche is in Christ Iesu our lorde And agayne Rom. xiiii whether we liue or die we are the Lords But the wicked vngodly are altogether troubled they tremble for feare their harts faile them they are angry with God they cursse they blaspheme An example of such great diuersitie we may behold in the two théeues that were hanged on the crosse with Christ of whō both the actions endes are described to be very diuers Luke 23. Fourthly The godly being now dead do rise again to euerlastīg life but to the wicked remaineth a second death to be suffered after the death of their body This difference moreouer is expressed Luk. 16 by a manyfest document as touching the ritch man and Lazerus These things be of no small force and moment to admonish and warne all estates of men The vngodly may in good time be admonished to bethink them of conuersion and amendement of lyfe To the auoydinge of sinnes it wyll profyt greatly if they oft times be mindefull of death and of those thinges that follow after death The godly againe may learne out of al these thinges how they ought to behaue themselues as well in their lyfe as also in death it selfe they may learne that deathe is in no wise to be feared of them they may learne to despise the world and all thinges that are in the worlde they may rightly prepare themselues vnto death throughout their whole life they may minister vnto others that are sicke and at the poynt of death apte consolations they may learne how to strengthen and sustaine themselues in their very last conflict with death He that shall both by good reasons and also by apte and plaine words declare and illustrate all these thinges or certaine other haply besides not disagréeing from his purpose shal be iudged to haue bestowed a very good and holsome labour in speaking But as I sayde there is left great libertie in the handeling of these kinde of theames to the teachers in the church forasmuche as it behoueth them ofte times to enterlace many thinges that conduce to reproue them that be of a sinister iudgement to exhort to rebuke to comfort by reason wherof it commeth to passe that the bounds of the Logicians be of necessitie transgressed Chrisostome ofte times compareth the ministers of the worde with those men that vse to furnishe their tables with deinty and delicate meates the better to entertaine many guestes of diuers and sondry dietes And very aptlye in my opinion For lyke as that feast maker is not thought to satisfy his guestes that setteth before thē one onely kinde of meate and that alwayes dressed after one the same maner but ought rather euer anon to alter the kindes of meate and then cause them to be brought vnto the bourd now dressed after this fashion now after that Euen so the Preacher except he vse somtimes chaunge and varietie of matter in the inuention and disposition of thinges the hearers will soone be weryed and yrked euen glutted as ye would say with a certaine fulnesse and lothsomnesse of stomack Wherfore it may truely be saide that it is a work moste harde and difficult to prescribe rules or perpetuall obseruations and suche as may be sufficient to the colledge of Preachers One most certayne rule there is and that can in no wise deceiue vs namely to imitate and followe with all dilygence and endeuour the examples of the holy Sermons which are extant as well in the sacred scriptures as also whiche are read in all the most allowed Doctors of the Church Albeit there is no doubt but that the holy Ghost also the Prince and a lonely maister of all true teachers what time he is in the beginning of the sacred Sermon with a feruent harte and perfect fayth called vpon wyll both liberally minister and suggest and also most wisely dispose and put in order what thinges so euer are to be spoken so farre foorth that the excellent preachers doe oft times perceyue far other matters to come into their mindes standing in the pulpit then they had premeditated at 〈◊〉 and that the same matters vttered ex tempore the 〈◊〉 to a better yssue and are more gredily and fruitfully receyued of the hearers then those which they had before exactely prepared and digested Howebeit examples of Sermons in which are to bée sene simple theames godly and profitably handeled thou maist finde in Chysostome in his fift Tome as touching praier fastinge repentaunce of which also he entreateth ther in many sermons Of his sermons touchinge gods prouidence we haue before mentioned There be besides in mennes handes certaine orations of Basilius magnus concerninge fastinge baptisme humilitie thankes giuing ire enuye And of Gregorius Nazianzenus touchinge peace touchinge baptisme I can not but that I must needes add by the waye for the better admonishemente of the reader that a simple theame is at some times in such wise declared that the whole tractation thereof doth passe to an other kinde of Sermon then to the kinde didascalick Some one promiseth peraduenture that he will entreate of almes but whilest hee goeth on his whole Oration is spent in exhorting and perswading that all men woulde giue gladly to the poore It is certaine that this Sermon shal more iustly be referred to the kinde Institutiue then to the kinde didascalick Agayne one taketh in hande to entreate of death but he teacheth in the meane time that it is not to be feared of the godly the the dead are not immoderatly to be lamēted May not a man say the he comforteth more rather then teacheth In lyke maner he the intendeth to speake of ire or enuy and reproueth those vices as vehementlye as hee can declaring that they are greatly to be abandoned of all men there is no man I suppose that will not graunt hym to be occupied in the kynde Correctiue ¶ What the way and maner is to declare a theame compound in the kinde didascalick Cap. IX A Theame compound is then offered to bée handeled when the state of the Sermon to bée had is declared in many wordes euen in a full proposition as the Logicians vse to speake as when we say Christ is very God and very man man is iustified by faith without workes they that are iustified ought to bée giuen to good workes the dead shall rise or reuiue againe But as oft
contriued and couched togyther but other places much more holesome and fitte for the enformation of the hearers such as are these of preparation vnto death that death is the penaltye of sinne of the miseries of mannes lyfe of the delyueraunce from them by death of the contempt of the world and all earthely things of desiring the felicitie of the lyfe to come of the immortalytye and eternall blessednes of sowles of the resurrection of bodyes of the last iudgement how an accompt is to be made therin of all the life past of Gods mercy open to all sinners if they repent but euen at the last gaspe againe that the deade are not immoderately to be bewayled or lamented but that GOD rather is to be thanked which hath deliuered them out of the most filthy prison of theyr body that the death of the sayntes is pretious in the lordes sight that they are all happye and blessed to whom it is giuen to sléepe in the LORDE that is to saye in the confession of a true fayth and who is able to recken vppe the residewe II. Where if so be it be thought good after these places declared that somewhat be sayde of the brother which is brought to buriall then add they briefely and as ye woulde say shamefastely some thinge touchinge the kinde of life that he imbraced and shewe how deuoutly he serued God therin by diligent performinge of those thinges that were his dutye to doe Wherby the hearers also are giuē to vnderstand what great industry it behoueth them to employe to the intent euery of them in their callinge and kinde of life may become acceptable to God. III. Peraduenture also they commende and set before them the be aliue to be followed one or other vertue wherin the brother deceassed excelled or some notable acte done by him for the behoofe of the Church for the common wealth for redressinge the calamities of the poore or his confession of Faith made in the very conflicte of death Further as touchinge the Doxologiae whereof wee made mention before they are not now in vse They were bestowed altogether in aduauncinge and cōmendinge of gods goodnes towarde mankinde and in times past were premised in the sacred assemblye to the intent the people might with more willinge mindes and with greater deuotion sing holy himnes vnto God giue thankes to him for his most ample benefites poured vppon them as well spirituall as corporall But now commonly for the most part in some partes of the Sermon is commended and set foorth after the same rate the goodnes and clemency of God his iustice seueritie wrath power prouidence and other poyntes to him attributed and that verily to the ende men might be moued and induced to thankes giuinge to eschewe vice to repentaunce to amendement of life to put their trust and confidence in God. But how these partes ought to be absolued and accomplished it may be knowne out of those thinges that bée already saide Bée it therefore sufficient to haue in this wyse giuen enstruction touchinge all these thinges now will wé add certayne Cantions and then afterwarde examples I. The first Cantion The Preacher must not endeuour himselfe to perswade any thinge to the multitude but that which is necessary and showeth foorth presente profite and vtilitie II. In perswasions or exhortations there must appers in the speaker a francknes or libertie ioyned with a certaine fauourable simplicitie For the one addeth weight or importaūce and vehemently moueth the other putteth away al suspicion that the preacher be not thought either craftily to handle his cause or otherwise to séeke his owne priuate commoditie Some there be that endeuour to set foorth certaine things and doe cunningly pretend a certaine veyle of religion but by litell litell they bewraye themselues to tender more their owns gaine and lucre then the furtheraunce of true religion Of which sorte of craftesmen our age alas the while hath brought foorth to to many whom the successe hath openly proued to be such as haue sought meanes to pamper their gréedy paunch and to gaine not soules to Christ but money to the vnsaciable God their helly III. By like reason he must take héed that in any wise he be not perceyued to submit and abase himselfe in perswading more then is méete for that truely is the point not of teachers with grauitye but of flatterers with great leauitye He that teacheth the multitude ought not to be carelesse in defending of his owne authoritye IIII. Further as our exhortations ought to be-voyde of all rude inciulitye so againe must we prouide that we séeme not ouer nice secure colde or timerous V. Neither certes shall a man thincke that he doeth as much as he néedeth to doe when he once or twise putteth his hearers in minde of any thing or exhorteth them to doe this or that but he must often times and with great feruentnes repeate the selfe same cause and that so longe till he shall perceyue owe fruites to followe Chrisostome that it ought so to be declareth in many wordes in his sixt homilie vppon the first Epistle to Timothye And we may sée in the Sermons of the sayd father diuers and sondry admonitions sometimes also very longe and applied to the mouing of affections as touching the selfe same matters This likewise must not be forgotten Where there be many ministers in one Churche to sustayne the laboures of teaching there they shall viligently common and entreate amonge themselues of those affayres which they shall iudge to be profitable and necessarye for the behouse of the Church that with like study and agréement they may handle the same before the people VI. Again he that purposeth the time so requiring to publishe and set forth the prayses of some holy men shall doe it very sparingly yea and shall purposely auoide fond and fabulous histories and the vaine rablement of miracles There be some stories of Saintes carried about which are altogither vnsauory and vntrue some also openly reiected as it may appere Distinctione XV. C. Sancta Romana Paule the Apostle to the Romaines 15. reporteth that he by the power of Christ had done many signes and wonders and yet Luke in the Actes toucheth very fewe Let vs therfore likewise followe here in the wysdome of Luke II. In the prayse and commendation of déedes and of thinges nothinge must in any wise be spoken for fauour or flattery But as in other thinges so also in prayses ought a meane and measure to be prefixed VIII Besides in all prayse he must be sure to obsteine from such comparisons as may engender enuy grudge For comparisons are wont for the most part to procure hatred and offence euen in prophane matters Wherefore ther is no cause why thou shouldest hope that they will bée well thought off and allowed in diuine matters IX And with the same modesty prudence it behoneth him to procéed in funerall Sermons in which some thing is inserted to