An Oration as touching the lyfe and death of the famous and worthy man D. Andrewe Hyperius penned and pronounced 〈…〉 assemblie of all the States of the Citie of Marpurge by Wygandus Orthius And done into English by Iohn LVDâ—Aâ— 1577. ¶ Hominis vita varijs fortune vicibus assidue rotatur ¶ To the right worshipfull Master Alexander Nowell Deane of the Cathedrall Church of Sainct Paule in London Continuance of health all things prosperous in Christ Iesus HAuing accomplished gone through with all things apperteyning to the edition of this former Booke right worshipful It was my hap to light vpon this OratioÌ„ pÌ„ened in good pure Latine by Wigandus Orthius as concerning the life death of the famous and worthy man D. Andrew Hyperius author coÌ„poser of the same Booke Which wheÌ„ I had once reade ouer and finding it to be both pleasaunt profitable by reason as wel of the varietie of mater as also of the aptnes of the phrase holesoÌ„nes of the argumeÌ„t perceyuing againe that it might minister no small occasion to the Reader whereby the better to like not onely of this but of all other the workes of this most excelleÌ„t writer I could by no meanes satisfie my selfe till such time as I had turned the same into our English tongue and placed it as a thing seuerall by it selfe in the later ende of this volume The thing it selfe I grauÌ„t is smal but if the substance of the mater be considered it may seeme peraduenture to be I will not say great but such as neither the Reader shall haue cause to repent him off in reading nor I cause to forethincke mee off in writing Sed vino vendibili non est opus suspensa haedera Howbeit why I haue bene so bolde to put it foorth vnder the title of your name as you purchaÌ„ce may maruaile so haue I to render some reason First I was moued vnto it by the example of the penner of this Oration who causing it to be fixed in the later ende of a worke begon not finished by the Author thereof D. Andrewe Hyperius entituled The Method of Diuinitie dedicateth the same to his very friende and Scholemaster Master Iohn Princierus Secondly I was induced so to do by the likenes resemblaÌ„ce of the persons that is to say of D. Andrew Hyperius and D. Alexander Nowell the one a famous Superintendente in Marpurge a Citie of high Almayne the other a most worthy Deane of the Cathedrall Church of S. Paule in LondoÌ„ the one renowmed after his death for his rare gifts of learning godlines of life the other yet liuing with no lesse commedatioÌ„ as well as for his manifold knowledge in thinges diuine and humayne as also for his singuler ornaments of Curtesye Affabilitie Modesty c. The one a Mirrour of his time for his notable frugalitie sobriety the other a spectacle of our age for his bouÌ„tifulnes and good hospitalitie But I cannot prosecute this point so far as I iustly might considering thaâ— neither is it any part of my purpose to set foorth your praises otherwise then by occasion neither I am sure conceyue you any pleasure at all in hearinge of them seeing you are wont to ascribe al praise glory vnto god alone vnto maÌ„ nothing but shame confusion The third thing that alured me to the doing of it was the consideration of the neere friendship familiaritie that remaineth betwene your worship that Reuerend father my Lord of LondoÌ„ wherby I thought it not amisse coÌ„sidering my dutie to both to ioyne and lincke you together as in one bande of amitie so in one littell volume Fourthly and lastly I was stirred or rather coÌ„pelled herevnto as well by the certaine report of your rare benignitie towardes all men and especially poore Scollers ministers of the Church as also by infallible experience of that bountifull Curtesy which naturally is ingenerate in you floweth as a man would say euen vnto those with whom you are smally acquainted For which causes as you cannot be but greatly beloued of all in general of mee in speciall so couet I againe by some meanes to testifie the gratefull signification of my good meaning in this behalfe which I cannot otherwise doe then by this simple demonstration of my good will and ready obseruance toward you This only remayneth that you according to the goodnes of your nature accept my doinges in good part esteeming rather by this litle what a great deale more meaneth then by the smalnes of the gift to misconstrue the mind of the giuer Vale Integerime vir et Deus opt Max. Dominationem tuam quam dintissime incolumem seruet domisque suis eximijs eandem indies augea locupletet diteseat From Wethersselde the .xxviii. of May. 1577. ¶ Your worships alwayes most humble in the Lorde Iohn Ludham ¶ An Oration as touchinge the lyfe and death of the famous and worthy man Andrew Hyperius penned and pronounced by Wygandus Orthius professor of Diuinitie in the citie of Marpurge the xxvii of Februarij 1564. IF I should euen in the very fyrst beginninge of my Oration breake forth into teares and fall to wéeping right honorable Lord Gouernour right worshipful graue Fathers I suppose there is none that would not willingly pardoÌ„ my dolour and griefe so iustly conceyued For why we haue lost as you sée the most graue Diuine â–ª D. Andrew Hyperius Wée haue all forgone a most worthy coÌ„panion many are depriued of a most excellent Scholemaster But I for my part haue lost not onely a companioÌ„ scholemaster but also a most swéete and comfortable kinseman who was fyrst vnto me the author and beginner of my study in Diuinitie who became alwayes afterwarde a helper and furtherer in it whom I vsed as a councellor in all my affairs and dealinges without whose counsayle and aduice I attempted nothing priuately at home nothing publickely in the schole with whom I was accustomed to conferre my studyes by reason as ye knowe of the domesticall acquaintaunce and familiaritie betwixt vs. Such a maÌ„ such a coÌ„panion such a master such a friend such a kinseman haue I lost Therefore amiddest the publicke and common mournynge and lamentation of all good men there is also happened vnto mée a priuate and peculiar cause of sorowing For neither can I now looke vpon mine Aunt bereft of a most excelleÌ„t husbande nor vpon my Cousyns depriued of a most worthy parent in the middest of their so great heauines griefe without the sheadding of my teares But yet as for this my priuate sorow either time might mitigate it or the consideratioÌ„ of our common mortality might asswage it if so be a greater that is to say an vniuersal and publick calamitie encresed not our heuines which through the deth of this most excelleÌ„t man is come not onely to our schole and to the Churches of Hassia but also to all Germany and euen to all the
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
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
nations in Christendome besides For why beléeue mée wée haue not lost an obscure person wée haue not lost a common or countrey Diuine but wée haue lost euen the light of our Schole wée haue lost euen the chiefe and principall Diuine of our Churches whose matches our Countrey of Germany hath sewe liuinge at this daye but his betters at any time whither euer it had any in matters of Diuinitie I can not tell Which thinge bothe procureth vnto mée most wofull heauines and this also causeth no lesse griefe that many there be the more is the pitie men no doubt wicked and vngodly that neither sée nor vnderstande what a great treasure wée haue lost but as those that are altogither without sense or féeling suppose the often deathes of so famous and worthy men to belonge nothinge at all vnto them Which truely whether they bée so pronlyke and flyntie that they can nothinge bée moued with the common calamities of Churches and Scholes or whither they bée so folishe and brainesicke that they perceiue not what inconuenience happeneth by the death of so worthy personages they séeme vnto mée rather worthy to bée hissed at than to bée winked at without controlment But let vs bée wayle the death of our Hyperius not suffer our selues to become wickedly vnkinde to him for so great benefites of his And yet truely as for mée bothe my incredible sorowe and also the slendernesse of my maner of speach might séeme worthily to excuse me from this function of speaking if as well the greatnes of this mannes benefyts bestowed vpon mée as also the consideration of our College of brethren did not exacte and require these present teares of my Oration I will endeuour therfore somwhat to resist my griefe and whose eyes dyinge I closed with many teares to him also if it be possible will I performe this dutie without teares I wil then by your pacience most learned fathers speake first of the life and death of Doctor Andrew Hyperius and next of the cause and maner of our heauines and mourning which two partes of my Oration after I haue once accomplished I wil so make an ende In the meane time I beséech you as you haue alwayes loued our Hyperius for his notable learninge and godlynesse of life so giue your diligent attendance Andrewe Gererdus Hyperius was borne at Hypiris a notable towne of Flanders It was the yeare of our Lord by computation 1911. in which yeare the xvi day of Maye immediatly after syxe of the clocke at night hée was deliuered into the worlde 〈◊〉 Hée had a Father of the same name Andrew Gererde a famous Lawyer amonge them at Hyperis his mothers name was Katherine Coets descended of the noble family of a house in Gaunte The parentes foorthwith deliuered their childe in the yere of his age 11 after hée had nowe already indifferently tasted the rules principles of Grammer to one Iames Papa a noble Poet of that time to be further traded in learninge who then taught a Schole in Vastine besides the riuer Lisa In whose Schole also the childe heard Iohn Sepanus a man as he was then counted exactly learned and not vnskilful in the Greeke and Hebrew tongues After in the yere of his age 13. he passed the borders of Flanders that togither with good letters he might learne also the French tongue where in the Scholes he heard teaching Iohn Lacteus from whose mouth were said to flow most swéete phrases of speach like vnto milke The yeare folowing he was sent to Tornaye where a Schole of thrée tongues was looked for to be opened the gouerner whereof was Nicholas Buscoducensis But when the Schole was planted and shoulde haue bene opened he without any longer tariaūce retourned into his Countrey The father coueted by all meanes that this his sonne as in good letters so shoulde he enstructed in good maners Therefore when he had no fancy to send him to Louayne bicause he saw the youth there to be corrupted with ouer much liberty neither could be also conueniently send him to Parise where he the father himselfe had liued a yonge man certaine yeres by reason of hotte and cōtinual warres that then were abroch betwene the Emperour Charles the fyft and Francys the French king he was constreigned for a time to kéepe his sonne at home where he occupyed himselfe in writing out of Actes as they call them with his fathers Clearkes And truely there wanted very litle but that he had euen then taken his leaue of the study of good letters wherein he was now méetely wel profited when in the meane time his father whom he loued very déerely the xii daye of Iune Anno. 1525 departed out of this life◠who lying on his death bedde had giuē to his mother very straight charge of this thinge especially that assoone as the sayd warres were broken vp she should sende hir sonne Andrew to Parise there to prosecute his learninge and study Truce therefore beinge taken betwene the Emperour Charles and king Francis Hyperius went first to Parise in the yere of our Lord 1528. the daye before the Calendes of Augusto He was commended by letters to Anthony Helhuck of Vastine who was at that time a Senator of the Parliament and to Iohn of Campis Curtesian a publicke professor of Diuinitie to the one that in the time of warre if neede were he should haue his necessary charges borne to the other that he might be séene too as touching the order of his studies Hyperius therefore first kéept a good space in this mans house while he learned the rules and preceptes of Logick in the College Caluiacum Then the yeare next following after hée was come to Parise hee grewe into greate familiaritie with Ioachime Ringelberge a man notably wel learned who in this College Caluiacum taught at that time both briefely and learnedly diuers and sundry thinges But in the third yeare he began now priuately to instruct others in the principles of Logicke and Rhetoricke when in the meane time he himselfe became a bearer of the bookes of Aristotles Phisickes that according to the custome of the Scoles he might with the residue of his companions atteyne to the degrée of Master of Art. Which three yeres being ended he retourned into his Countrey that he might both salute his friendes and also learne whither there were any patrimony leaft him or no. Wherevppon the yeare folowing which was the thousand fiue hundred and two and thirty when he perceyued a sufficient patrimony to be still remayning vnto him for the longer continuance of his studies he gate him againe to Parise of purpose now to bestow his time in the exercise of grauer studies He then first of all began to applye his minde to the study of Diuinitie of which facultye at that time the exercises were most famous in the Scole of Parise He resorted therefore diligently to the Scoles of Diuines somtimes also he would heare certaine Lectures in the Decrees out of
shoulde come vnto Iohn and by hym be commended to the people And sayth Beholde the lambe of God that taketh awaye the synnes of the worlde IIII. Doctrine The fyrst reason whereby Iohn declareth Christ not onely to be man but also God deriued of the type to the truth and of the propheticall predictions to the thinge present In times past it was presignifyed and foretolde partly by diuers sacrifyces and rites and partly by the oracles of the holy prophets that there would one day come a lambe with whose bloud the synnes of the whole worlde shoulde be clensed And certes that Lambe is this whiche wee fee Christ Christ therefore expiateth the synns of the world with his blood and death Howbeit by blood and death is noted the humanytie of Christe whiche is playnely expressed Heb. 2. Againe heerevpon it followeth that Christe forsomuch as hée purgeth sinnes is also very god For no man can deny that by his owne proper power and vertue to expiat take away and remitte sinnes belongeth onely vnto God. But as touching that which perteyneth to sacrifices or rites â—he Scripture most apparauntly entreateth as of the Paschall Lambe Exod. 12 of the two Lambes to be offered dayly continually Exod. 29 and Num. 28. finally of the Lambe to be giuen after certaine dayes of clensinge for euery childe newe borne Leuit. 12. To these tipes and figures the Iohn directed the force and sharpnes of his minde no man standeth in doubt The prophesye if we requiyre Christ Esay 53. is depainted described in the likenes of a Lambe holding hir peace when she is leade awaye to the place of slaughter Therfore that Lambe both God man which the tipes and predictions of the prophetes foretould should come Iohn affirmeth to be present and that it ought to be acknowledged in Christ And what other thing séemeth to be signified by the particle Ecce Behoulde then a difference betwixte the lawe and the Gospell In the time of the lawe were inculked in the Churche figures and prophesies of the Lambe to come but vnder the Gospll the Lambe it selfe is openly séene Wherfore here vppon maye easely be gathered the certaintye and excellensye of the Gospell and of the euangelicall doctrine before the lawe As touching which thinge also 2. Corinth 3. We haue here then a double doctrine declared at once V. and VI. Doctrine and Institution The power and goodnes of our sauiour Christ is not a littell amplyfied when as Iohn very aptly saith that by him are taken away the sinnes of the world For it is signified that there can not bée so many or so greate sinnes at any time committed but that the bloud of Christ is sufficient to make satisfaction for them Which amplification Iohn expressed also in his first Epistle Cap. 2. saying He is the propitiatioÌ„ for our sinnes and not for our sinnes only but also for the sinnes of the whole worlde And certes it is true if the will of God and of Christ be considered the fruit of his bloud sufficeth and is applied vniuersally to all men but if regarde be had to the will of men there commethe oftetimes an impediment therefrom whereby they can not be pertakers of spirituall benefites VII Redargution They are greatly deceyued that séekâ— for remission of sinnes any other waye then by Christ There is no other Lambe that hath power to forgyue sinnes but this alone to whom Iohn willeth all men spedily to come Be thine owne workes neuer so excellent and presume neuer so much with god after thine owne deseruing yet must thou néedes graunt of necessitye vnto this lambe the right and power of pardoninge thy sinnes VIII Institution Where if we feele then our selues to be oppressed with the greuous burthen of our sinnes for we must all confesse of necessitie the cace so to stande with vs Let vs flye vnto this our aduocate redemer Christ and praye humblye to God the father being iustly offended with vs that it would please him to be pacified for the blood of his innoceÌ„t sonne for somuch as he also is the paschall Lambe offered vp for vs and not impute vnto vs any more our sinnes For what shall it profyt vs to haue Christ appointed the Lambe by whose death the sinnes of the worlde shoulde be taken away if in the meane tyme those thinges which wee haue committed be not done awaye To the ende thereof the benefytes and merites of Christe may bee applied vnto vs albeit vnworthy it is our partes and duties both day and night to praye vnto God our heauenly father with a pure and constant faith IX Consolation With what thinge maye doubtfull and carefull consciences more fortifie and confirme themselues then when they vnderstand that by this meanes the vndefiled Lambe Iesus Christ is set forth vnto theÌ„ through whose intercession as many as beinge moued with repentauÌ„ce of their former offences beleeue in him doe obteyne ouerlastinge saluation X. Institution Wée ought to yelde continual thankes vnto God the father who hath giuen vs to liue at those times in which the Lambe so long before promised and loked for of the holy fathers is exhibited in the flesh and hath with his pretious bloude and death as with a raunsome giuen made satisfaction for the sinnes of all men Many Kinges and Prophetes haue bene desirous to se the thinges that you see and haue not sene them and to heare the thinges that you heare and haue not hearde them c. This is he of whom I sayd After me commeth a man which wente before mee For he was before mee and I knewe him not but that he shoulde be declared to Israell therefore am I come baptisinge with water The seconde reason prouinge Christe to be GOD taken of his eternitie Christ came after me to witte as touchinge the fleshe and his humaine nature and yet went the very same before mee in respecte of his dyuinitye But if Christ be eternall it is plaine that he is also very GOD. And in deede Christ was simplye before Iohn in the beginninge and from euerlastinge as the maker and creator of the same Iohn But yet in takinge of manes nature he is knowne to be after Iohn namely by the space of Syâ—e monthes or thereaboutes as the angell Luc. 1. doth wytnes XI Institution Iohn in auouchinge himselfe fo haue borne the same recorde of Christ before that he heareth now admonisheth vs that we ought neuer at any time to be beterred either with any feare or shamefastenes from the confession of the Gospell but rather whensoeuer occasion is offered that we shoulde clerely and vnbashefully pronounce whatsoeuer wée thincke of Christe and of all the Euangelicall doctrine A good songe though it be oftetimes repeated accordinge to the prouerbe is alwayes gratefull to the hearers Add moreouer that in this place is commended the constancye and perpetuall consente of godly teachers in sound wholsome doctrine Iohn confesseth still the same thinge nowe in
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
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