Pray vnto our heauenly father that he would vouchsasafe to preserue his Church amongest vs that he would gouerne it and sanctifie it by his holy Spirite praye ye that in stead of this our Hyperius now taken from vs he would giue vnto vs many godly Teachers learned peasible constant For your partes also giue your diligent attendaunce vnto the holy Scriptures read them study theÌ„ meditate vpon them learne out of them a cartaine forme of Christian doctrine and to this ende alone apply all the force of your wittes that many of you may come foorth so furnished with knowledg and vnderstanding that you may one day he placed in the roomes of those notable Capitaines called foorth of their stations to the Lord to the great profit coÌ„moditie of the Church And we all praye thée O almightie Father which in so short a space takest out of the vnthanckfull world so many famous Teachers and leauest behind many troublers of the peace and enimies of the Church rayse vp in the steads of these notable ministers of CHRIST many other which may teach and gouerne thy Church Nourish and defend the studies of good men which laboure to this ende that they may serue thy Church Furnish our minds O father we beséech thée with the loue of true religion and vertue that when thy sonne our Lorde Iesus Christ shall come at the last day to Iudgement be may at the least finde some remnantes of faith and sinceritie amongest vs. FINIS ¶ Of framing of Diuine Sermons or popular interpretation of the Scriptures the first Booke ¶ What the common and popular order of interpreting the Scriptures is and howe excellent a function they haue that teach the people in the Churche Cap. I. NO man doubteth but that there bee two maner of wayes of interpreting the scriptures vsed of skilfull diuines the one Scholastical peculyer to the scholes the other Popular pertayning to the people That one is apt for the assembles of learned men and young studients some deale profited in good letters This other is altogether applied to instructe the confused multitude wherin are very many rude ignoraunt and vnlearned The first is exercised within the narrowe compasse of the Scholes The seconde taketh place in the large and spacious temples The one strict and straight laced sauoring Philosophicall solytarinesse and seueritie The other stretched forth franck and at lybertie yea and delightinge in the light and as ye would say in the court of Orators In that are mani things exacted after the rule of Logical breuitie and simplicitie In this Rhetoricall bountie and furniture ministreth much grace and decencie Wherefore if a place out of the holy Scriptures bee offered at any time to a teacher in the scholes to be explaned and interpreted hee by and by sticketh wholy therein as one shut vp in a streight prison vinfolde enclosure and not only discusseth dilygently the thinges themselues in general and al the partes of them but also in a maner euery worde and sillable thinkinge it vnlawfull to omit any thinge or so much as a litle to wrench aside But he that instructeâ— the people sercheth and selecteth out of an argument â—â—â—posed some certaine common places and such as he perceiueth aboue the residew to be most congruent to the time place and persons in discoursing whereof at large hée bestoweth his time and to the intent the more large and ample a scope may be opened vnto hym now and then he ouerskippeth some thinges in the text of the holye Scripture or toucheth only eche thing slightly by the way as it were mindinge some other matter Agayne he that readeth in the Schoole heapeth together proofes and foundations with as great iudgement and dexterity as he can and coueteth to vse those in especiall in whiche he perceyueth most pithe and strength to remaine But he that vndertaketh to speake vnto the people is not so carefull or anxious but scrapeth together argumentes of all sortes and armeth himselfe with probable reasons euen such as are heard commonly among the meaner sort of men as he that directeth all thinges to the capacitie of his common auditory He that teacheth in the schole wittingly willingly neglecteth those thinges that pertaine to the procuring of beneuolence to the mouing of affections moreouer digressions tedious descriptions whiche the Greekes call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hypotyposes amplificatioÌ„s artificial elegancye of wordes many and diuers figuers to be shorte all the furniture and ornamentes of an oration and affecteth not so much as to séeme once studious of bountifulnesse in speakynge but as one astricted to that lawe whereby the cryer proclaymed in Areopagus to speake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is without proeme and affections he is contented with a simple yet pure and perspicious kynde of speach On the other side he to whom it appertaineth to speake before the multitude séeketh and prouideth dilygently with wonderfull circumspection al the said stuffe furniture so far forth as it auayleth to teach refel exhort reprooue comfort of nothing maketh more account then that he may draw and stir vp the mindes of his auditors â—nto what part he will after the maner quality of things 〈◊〉 â—ident Neither were it hard to bring forth examples in which the selfe fame argumentes or â—heames out of the scriptures are handled one way after the maner of Scholastical interpretation an other way after the coÌ„mon or Popular And surely out of the writinges of the auncient fathers may be taken not a few and those most learnedlye explaned and set forth For after the Popular interpretatioÌ„ al the Sermons for the most part of the prophetes and of Christ are expounded and many also of the exhortations corrections consolations of the apostle Paule Furthermore those thinges that are read vnder the titles of Homelies Sermons or OratioÌ„s in the holy fathers Origen Chrisostom Basyl Nazianzene Augustine Maximus Leo after these Gregory Beda Bernard and such like Whervnto may be added the explanations of Augustine vpon the Gospell of Iohn some certaine of the Psalmes But to Scholasticall interpretation doe appertaine certaine more graue and subtile disputations of S. Paule namely that touching mans iustification in his epistle to the Romaynes in whiche yet notwithstanding the apostle breketh foorth successiuely into exhortations and consolations peculier to another kind of interpreting and to the Galathyans with some in the fyrst to the Corinthyans twaine also in the Epistle to the Hebrues the one of the two natures in Christe the other concerning the abrogation of the Leuiticall priesthood and the euerlasting priesthoode of Christ To the same order may iustly be ascribed all the commentaries of Sainct Ierom vppon the prophets of Sainct Ambrose vppon the Epistles of S. Paule also the epistles and disputations of S. August Bréefelye whosoeuer is indued with any iudgement at al being furthered with those things that we haue alreadye touched may esely discerne
with all boldnes In the 6. cap. is commended Steuen ful of saith strength or rather power for the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is there read and that none coulde resist the wisdom and spyrite which spake in hym Of lyke sorte and effect is it that the Lord sayeth vnto Ieremie Beholde I haue giuen saieth he my wordes into thy mouth beholde I haue appointed thee this daye ouer nations and ouer Kingdomes that thou maiest pluck vp and roote oute subuert and destroye build and plant Many moe places there be whiche do not obscurely make mention of this facultie and power in speaking But it appeareth that the apostle ioyned these thrée thinges together I meane Doctrine Puritie of lyfe and Facultie or Power in teaching in that place where he sayeth vnto Timothy Take a paterne of the wholesome wordes which thou haste harde of mee with faith and loue which is in Christe Iesu The notable thinge giuen thee in charge keepe thorowe the holy ghost which dwelleth in vs. By holsome wordes is playnely and sufficientlye ynough distincted and meante Doctrine by faythe and loue Puritie of lyfe by the excellente thinge giuen in charge and the holy ghost Facultie or the gifte of teachinge And certes so farre foorth is this power and vertue in teachingâ— which me haue touched in the thirdâ— and lâ—ste place requisite in all those that wyl teach the people that albeit they be endued with learning and also with integritie of mâ—ner yet tsâ—e thâ—â— be destitute of thâ—â— one let them neuer lâ—â—â—e to accomplishe any thinge worthy of prase or commendation Wherefore so muche the more muste all meâ—â—e labour the matter that prepare themselues to the function of 〈◊〉 or that haue 〈…〉 vnto that 〈◊〉 lyke as they are furnished with 〈◊〉 and good manners so also adorned with a spyrite and power in teaching they may come forth into the publyke Theatre of the Church Moreouer the spirit or power in teachinge to thintent we may ad this also is geuen freely of God in the first calling but the increasemeÌ„t thereof is obtained of hint thorow often prayer Fynally it is nourished and preserued with a feruent studye of procuringe the health and saluation of the hearers Whereof the fyrste verylye is manyfest For whomsoeuer GOD voucheth safe to choose and selecte to the excellent excellent office of teachinge the people in the Church the same also immediatelye he fréely garnisheth with hys spyrite and giftes necessarye to so weighty a charge A plentifull wytnesse of hymselfe is Ieremye Cap. 1. who when he had sayde that he coulde not speake as one that was a childe heareth the Lorde sayinge vnto hym Thou shalt goe vnto all that I wyll sende thee vnto and all thinges that I wyll giue thee in charge shalte thou speake I haue giuen my wordes into thy mouth c. Christ lykewise is a witnesse of the same matter promysyng to sende and geue to hys Apostles and Disciples the holy ghost that shoulde teach them in all trueth whiche shoulde strengthen and furnishe theyr myndes and in theyr extreame perilâ— euen with Kinges and Princes also minister vnto them in due time what thinges they shoulde speake To bée shorte the Apostle Paule affirmeth that it is GOD that maketh the ministers of the news Testamente méete both to thinck and to speake The seconde pointe béecommeth playne and perspycious by this that Thapostles in the Actes Cap. 4 doe make their petitions vnto GOD that hée woulde graunt vnto his seruaunts That they might speake the woorde with all confidence and lybertye And Paule not onely hymselfe for the same cause sueth vnto GOD with continuall prayers but also requesteth and beséecheth others to doe the same Praye sayeth hee for mee that the woorde may bee giuen vnto mee in the openinge of my mouth with lybertie to the ende I may make manifest the mistery of the Gospel for the which I supply an ambassade in chaines that I may speake therein freely as I ought to speak Agayne in the 2. Thessa. 3. Pray for vs brethren that the worde of the Lorde may haue free passage and be gloryfied For whiche cause also there is a custome receiued in all Churches that all Diuine Sermons shall begin with publick inuocation In whiche inuocation it behooueth all men with their whole hartes to pray first that the Teachers may sincerelye and with boldnesse open and explane the woorde of God then that GOD woulde vouchsaue to illustrate the hartes of the hearers to th ende they may rightly vnderstande the doctrine proposed and duly vse and practise the same As touchinge the thirde it is certayne that where the office enioyned of GOD is with zelous and feruent affection executed it cannot bée but that hée of his bountiful goodnes wyll brynge to passe that happye and prosperous successe shall follow and ensue For GOD wyll not suffer the great labours and industry of good men seriouslye séeking hys glorye to become frustrate and voyde of fruite For this cause the doctrine of the word of GOD is not in one place alone resembled vnto séede that bringeth forth much fruite The Apostle also exhorteth Timothy not to neglect the gift giuen vnto hym but to exercise himselfe dylygently to thintent his profiting might be apparaunt in all thinges For if he gaue attendaunce to him selfe and to learning and continued therein it woulde come to passe that hee shoulde both saue himselfe and his hearers And certenly he that doubteth not of his callinge hee that is assured of the verytie of the doctrine which he professeth he that cannot be reprooued of any manifest crime hée that is pryuye in his conscience of hys owne fidelytie and dylligence hee that accounteth nothinge of more weight and imporfauÌ„ce then to sanctifie the name of God on earth and to gayne as many vnto Christ as is possible Vndoutedly hee speaketh boldly and vnbashfully that which God coÌ„maundeth The sharpe and vehement Oration of this man striketh and perceth the hartes of the hearers pea hée doth not onely pricke men forwarde to the amendement of lyfe but playnely forceth and compelleth them Wherefore there is no man but that may perceyue him to bée decked and adorned with a singuler spirite powre in teachinge euen of GOD himselfe But such a study and such godly affections the Apostle very artificially describeth 1. Thess 2. his wordes no doubte are worthy of vs to be remembred and such as all Preachers ought contiunally to haue in a table before their eyes Yee your selues knowe bretheren sayth hee our entrauÌ„ce in vnto you howe that it was not in vayne but after that wee had fuffered before and were shamfully entreated at Philippos as yee well knowe wee behaued our selues boldely in our God to speake vnto you the Gospell of god with much striuing For our exhortacion was not to bring you to errour nor yet to vncleanes neither was it with guile but as we were
to bée true the excellent institution in the faculty of well speaking of the most famous men Cyprian Chrisostome Basilius Gregorius Nazianzenus and other doth aboundantly argue who being not a little furthered with the furniture of oratorycall arte became easely of all other the most notable Preachers But pronounciation for as much as it is now far otherwyse vsed then it was in times past and that all thinges ought with greater grauitie yea maiestie to bee done in the Temple then in the courte to the whiche onely the Rhetoritians somtime informed theyr Disciples agayne syth euery Prouince and euery language hath hys proper decorum and comelynesse both in Pronounciation and gesture which in an other place woulde not so well bee lyked off It shall be good for the Preacher not to searche the arte of Pronouncinge out of the Scholes of auncient Orators but to endeuour hymselfe rather to imitate those Maisters whom hee perceiueth aboue the residue to bee commended for their excellent grace and dexteritie in Pronounciation and behauiour especially in theyr owne natiue Countrye and region By all these thinges it may appeare that the Preacher hath many poyntes chiefely in Inuention wherein he differeth from the Orator Whiche thinge séeinge it is so it shall be our part in opening of Inuention to employ a specyall labour and dilygence Albeit in the meane time if wee shall perceiue any thing to happen by the way as touching disposition néedful to be marked we wyll in no wyse dissemble it ¶ What matter the Preacher shall choose to handle and entreate off Cap. V. CHriste in one place sayeth that the Ecclesiasticall teacher is lyke vnto an housholder which bringeth out of his treasury thinges both newe and olde And the Apostle calleth the same a faithfull and wyse stuarde or Dispensator in the house of GOD. Wherefore the Preacher shall with all dylygence and fydelytie applye hymselfe vnto this that as â—fte as he is purposed in his minde to teache and to exhybite some specyaltie of hys wysedome hee chose and selecte suche matter as may bée Profitable Easye and Necessarye Whiche how and after what sorte it ought to bée vnderstoode it is requisite that wee declare more at large The vniuersall doctrine of the Gospell is no doubt verye profitable but it falleth out how I knowe not that that is founde to engender most ample commodities especially with the rude people whereby Faith properly is nourished whereby men are prouoked to charytie and good woorkes and lastly whereby the hope as well of the true beléeuers as also of the good dooers is strengthened confirmed For the whole man as wel internell as externall hath néede to bee enstructed and taught not onelye as touching the duties of this lyfe present whereof some are towardes God and other some towards men but also as touching the expectation of the lyfe to come For thorowe the knowledge and righte vse of these thinges man fynallye is made perfect and procureth to himselfe an entryce to the true and euerlastinge felycitie And surely the doctrine of Faith and Loue or Charytie doth most duly teach and instruct this present lyfe when as faith agréeing to the inwarde man sheweth schiefelye what we owe vnto god loue enforming the outward maÌ„ teacheth what we owe not only vnto god but also to men But hope with the things that cleaue thervnto do certify vs of those benefits of the lyfe to come with the expectation whereof we ought to sustaine and proppe vp our languishing mindes weryed and laden with misery Wherfore the Preacher shall wholly be occupyed in handlyng and discoursing of these places most chiefly which are conteined vnder Faith Loue and Hope Now to Faith belong these places of the goodnes and power of God of the frée mercy of God towarde vs of the benefites purchased by Christ of the merit and effect of the death and of all the actions of Christe of the giftes of the holy ghost of repentaunce and true mortification of faith and spirituall viuification of the remission of sinnes of the iustification of man thorow faith in Iesus Christ of the right inuocation of the name of GOD of the daylye exercise of prayer of thankes giuinge of the sincere worshippinge of God as namely in what points it consisteth of the dignitie effect and the loue of the worde of God of the promises of God of confession of the knowne veritie of constancye in faith Lykewise against the abusers of the name of God against othes and swearing against sondry supersticions against rites of Idolatrie against new spronge vp heresies Also those first articles of relygion contayned in the Symboll of the apostles called the Creede are to be placed in this tribe or forme To the order of Loue perteine these places of the amendement of lyfe of the integritie of maners of chastitie of modestie of avoyding of offences of kyndnes and lyberalytie of almes and other good déedes of pacience of bearing the crosse of forgiuinge of those that hurte vs of praying for all men euen for our enimies of humilytie of obedience to magistarates Also of those thinges that become euery man in his callyng and trade of lyfe Moreouer against yâ—e against drounkennes against slaundryng and detraction against fornication against superfluitie in apparel other things against filthy idlenesse against vsurers against euill and noysome customes against al kinde of viâ—es which from time to time doe créepe in amongst vs Lastly to these ought to be added the declaration of the Decaloge especially the commaundements of the seconde table Now the doctrine of the churche of the communion of the Church of the authorytie of the Church of ecclesiastical discipline of the sacramentes of the institution and right vse of the same is wholy applyed to the exercise of faith and loue ioyntly together Last of all to Hope are these places to be referred of eternall life in the kingdome of heauen of the glory of the soules and bodyes after this lyfe with Christe sittinge at the right hand of God the father of the resurrection of the body of the last iudgement to be executed by Christe of the rewarde of good works in the world present and to come of the assured deliueraunce of the godly out of daungers of the paines and sondrye calamities of the wicked of the euerlasting condemnation of the vngodly But who is able to recken vp and rehearce all places in order These verely are the chiefe and principal which haue euery where in the sacred scriptures in the sermons of the Prophetes of Christ and the Apostles most plentifully expressed and that most holesomly are propounded and set foorth to the multitude in the Church and of which the teachers of the people shall neuer at any time sufficientlye neuer out of season entreate And that we haue rightlye and properlye recited and digested these said places this may be a proofe that the Apostle writinge to
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
tryfles which béeing deriued from the Papaâ—ye do still remaine with vs and to reduce the simplicitye of the olde fathers in the practise of religion he coueted to restore the Ecclesiasticall discipline sore dâ—â—ayed to the great lossâ— and detriment of Churches In which his holy purpose how farfoorth he trauailed and how great fruite he ministred vnto all Churches we shall theÌ„ vnderstand wheÌ„ as he béeing now dead gon these meditations of which also we haue giueÌ„ some ynckeling before although vnperfect shall come into light Concerning which thinges much more might of one be sayde and that with great commendation but that I hasten to the other partes of my Oration In praysing therfore the lyfe and maners of this most famous and excellent man there is no cause why I should much stand especially before you and in your presence He was sufficiently knowen vnto you all euen straungers also knew sufficiently the state of his lyfe In dyet and apparell he was alwayes most temperate in feasting most sober in talke and dealing most friendly and iust As he detested from his hart those vnsatiable quaffinges and vncomely spéeches commonly practized of our Countrymen at the time of their bancquetinges so againe would he now then be willingly present at the moderate feastes and pleasaunt méetinges of his friendes Thus he neither allowed of the things that were vnséemely nor disallowed of the things that might be graunted to the honest recreation of the mynde To be short he so behaued himselfe in all places and towarde all men that his maner séemed not onely pleasaunt to the learned but also most swéete and delectable to the rude and ignoraunt By reason whereof how déere he was not onely to our Scole but also to the whole citie the manyfold teares of all sortes of people which your eyes haue séene shed at the solemnitie of his buriall doe sufficiently declare But when as by the space of 22. yeres and odde monethes he had in such order as wée haue said behaued him selfe as he was a man of no great health so when he had laboured certain wéekes before with coÌ„tinual rhewmes and coughes the xxiii day of Ianuarye he began to wax sore sicke and to kéepe his bedde He complayned most chiefely of the paynes of his head breast and sides and nowe and then all his members so burned that they séemed to be shaken with a certaine quiuering or trembling ague And verily all that wéeke when as yet we did not dispayre of his lyfe he talked conferred many things both with others also especially with mée who was of euer present with him as touching matters perteyning to the Scole as touching Diuine studies as touching the reformation of Churches He sayd amongest other thinges that there should order be taken if he liued for the pertition of certaine labours betwixt vs especially those of ordering of Sermons which for bicause he had hitherto susteined alone he thought that he had lost his health Now the 30. day of Ianuarie which was the Lordes day when the Lordes supper was celebrated in the sacred assembly he desired that the holy bread and cuppe might after the custome of the auncient church be brought also vnto him Of which after that he with his familie had tasted he grew now more sicker thaÌ„ before And then the day following he began diligently to giue in charge to his wife what he would haue done after his death and to commaunde his children that they should behaue themselues both towards God and their mother godlily and towardes all other vprightly and honestly Amongest the rest when a litle boye of his of thrée yeres old stoode by his beddes side Learne saith he my childe the commaundementes of the Lorde and hee shall take care of thee After much talke had he entreated diligently with those that for duties sake came to visit him as touching the professioÌ„ of his fayth and the constancy of that doctrine which he had taught And truely the very first day of Februarie wherein also he departed all his talke was altogether in this that he might testifie vnto those whome he sawe present that he remayned euento the last gaspe constant and inflexible in that profession of fayth doctrine which he so many yeres had professed in the Scole As touching which point I might now make a further discourse most excellent fathers but that the teares for remembraunce of these things breake foorth from mine eyes About the euening of the same day when hee had once againe spoken some things touching the coÌ„stantcy of his faith and perseuaraunce therein he began to take his leaue of vs and euen to labour for lyfe Yet knewe he still euery man and being required would make answere wyth broken wordes and dying speches till after 8. of the clocke at night when it was about halfe an houre to 9. hee gaue vp his spirit vnto God hauing not as yet fully fynished the 53. yeare of his age You haue the history of the life death of the most graue and reuerend Diuine D. Andrew Hyperius which as I coulde I haue both briefely and simply declared vnto you I come nowe to our mourning heauines right worshipfull fathers which as it is wonderfull great and incredible so can it not bée lawfull and iust vnlesse wée were moued with most weighty causes to the most bitter sense and sorrowe of our mindes Men are wont for two causes especially to mourne at Funerals First forsomuch as they suppose them to be euill dealt withall whom they bewayle being deade Secondly for bicause they recount with themselues what great incoÌ„modities doe redounde by their death either priuately to themselues or publickely to the commoÌ„ wealth The former cause taketh no place in our heauines the later ministreth vnto vs sadnes most sorrowfull For wée are not either entaÌ„geled with that error that we should suppose the minde to bée extinguished together with the body Or wée are not so vngodly as to doubt of the eternall felicitie which after this life all that haue lyued with faith and a good conscience shall enioye Naye verily wée are resolued by a most certaine and iust perswasion that our deare Hyperius as hée alwaies liued a godly and holy life so hath he now the full fruition of the most swéete and comfortable presence of Gods maiestie the company and fellowship of Angels and the societie of holy and blessed men Neither truely doe wée suppose that there was in him either any such likement or loue of this life as that wée should thinke him to dye with desire of a longer life He sawe well ynough with what great cares this miserable life was replenished he knewe well ynough that so long as we continew in this tabernacle wee are wanderers from the Lorde he was not ignoraunt that the godly being loosed from the bond of this flesh doe go vnto the lord Wherefore albeit he was in such wise conuersaunt in huge and mighty labours that
the condition or impotencye of the partye as if it be a poore man if it be a widow orphan c. 4 Of the innocency of lyfe Of hym that hath hurt no man nor shamefully and prodigally coÌ„sumed his substance we sooner take pitie and compassion 5 Of the former estate happy prosperous c. 6 Of the kinde of the calamitie 7 Of the greatnesse therof 8 Of the comparison of the present euill with other discommodities 9 Of the place time instrument maner and other circumstaunces 10 Of the power and crueltie of those that inferred the iniury 11 Of the prouidence of God disposing all thinges wisely and to the best which also would have present examples of calamities to be extant for our sakes to the ende a tryall might be had how we ought to behaue our selues in the afflictions of other men and that wee mighte haue occasion to exercise the duties of Charytie towardes the oppressed 12 Of the dignitie of hym that is distressed as namely that he is our brother pertaker of the same spirituall regenâ—ration with vs and redéemed with the self same blood of Christ 13 Also of that that our brother which is oppressed doth not suffer onely for his owne offences but rather for the example of others as Christ interpreteth the casualtye of those men that were slayne by the fall of the Tower in Siloe 14 Of the feare of the lyke euills hanginge ouer our heades For the punishments which we sée inflicted vnto others we ought to knowe that the same also are prepared for vs at all times by the good will and iuste iudgmente of God. 15 Lykewise of the precepts of God wherby we are commaunded to be mercyfull vnto other 16 Of the promises that are set forth vnto those that exercise the déedes of mercy 17 Of the threatninges both of temporall and eternall paynes which doe hang ouer as well the body as the soule of those that are not touched with compassion towardes others 18 Of the auoydyinge and contemninge of the sleightes of our spirituall enemies the fleshe the worlde the deuill that call vs away from well doyng and continually séeke to drawe vs into daunger misery and thraldom But bée it sufficient to haue rehearced these places in order which doe minister occasion wherby also other fitte and conuenient places may bée excogitate Moreouer somtime are published the most ample benefites purchassed by Christe very well therefore shall the Preacher with all force of wordes and couragiousnes of minde extimulate his hearers to wheigh exactely the greatenes of Christes benefites to the intente that by their ameÌ„dement of life and by their good and godly conuersation hereafter they may endeuoure to showe themselues thankfull for the same In this behalfe therefore hée shall not without good cause bestowe greate laboure and diligence But as we saide before lyke as these thinges are properly pertaininge to Diuinitie euen so the places applied to the mouinge of affections can not more conuenintly bée collected out of any other faculty those onely excepted which wee sée to bee contained amonge the rules of the Rhetoricians then out of Diuinitie it selfe Howebeit to stande longer vpon these pointes and to occupy the time in repeating and discoursing of these and such like places would be but a superfluous labour We séeme to haue perfourmed that which to our duty appertayneth in as much as we haue after a sorte shewed away wherein they that beginne at any time to trace shall easely enure themselues to drawe out of the fountaynes of Diuinitie places apte for euery kynde of argumente For Diuinitie is very ritch and ministreth most plentifully and liberally to euery one that seeketh all kynde of furniture requisite to the faculty of well speakinge But as touchinge figures which serue to the mouing of affectioÌ„s it is not neéedfull that wée should ad any thing further then the Orators haue done For such as they haue taught to bée profitable for this purpose all those shall the Preacher at his liberty appropriate to his owne oration Wherefore repetition heapinge of matter increasemeÌ„t contention exclamation interrogation subiection apostrophe communication dubitation permission silence hyperbole effiction imagination hypotyposis and other figures of the same kynde doe take place béeinge wyth iudgement applyed Albet oftetymes also the Preacher settinge a side all arte and cunninge and vtterly excluding all furniture and preparation doth vehemently moue and enclyne When namely the oracles of God the testimonies of the Prophetes the preceptes promyses comminations of God himselfe the interpretations of the holy Prophetes by reason of their certeynty dignitie and grauitie are perceyued to bée of so great weight and importance especially if a certayne comely and graue maner of elocution bée adioyned therevnto that they may eftesoones drawe yea and compell also euen those men that are stiffe and rude vnto mercy indignation hatred feare hope loue study and disire of imitation For it behoueth that to be true which the Lorde hymselfe sayth by the Prophet Ieremy namely that his word is as it were a fyre and lyke vnto a hammer that breaketh in sunder the harde stone Also that which the author of the Epistle to the Hebrues affirmeth The worde of GOD is very quicke and mighty in operation and sharper then any two edged sworde and entreth through euen to the deuiding a sonder of the soule and the spirite and of the ioyntes and the marye and is a discerner of the thoughtes and of the intentes of the harte In which behalfe truely that the Preacher is in better cace then the Orator all men must néedes confesse Furthermore where the Orators bée of opinion that it is not good to sticke longe especially in the affections that are ouer vehemente in that pointe wée also assente vnto them séeinge the thinges that are ouer vehement can in no wise bée of any longe contynuauÌ„ce But as for the gentiller sorte of affections to disperse them through euery parte of the Sermon it is very séemely and profytable for the Oration the alwayes créepeth lowe by the ground and neuer at any time mounteth vp a lofte or waxeth hote it is very lyke that such a one will bringe tediousnes bée disliked of the hearers Such as bée luke warme in the actions of pietie the Lorde hateth promiseth the he will spewe theÌ„ out of his mouth what shall wée then iudge of their Sermons that make others luke warme also Wherefore I might worthilie add herevnto examples wherein affections are moued out of the Prophetes and Apostles and likewise out of the holy fathers I myght also explane some thinges perticulerly by themselues makinge a perfect demonstration of the whole arte but I feare lest my discourse thould excéed hir prescribed compasse Howbeit some points I wil shew briefely by the way To the care of obteininge saluation Esay soliciteth Cap. 23. Ezechiell Cap. 6.16 18. Also Peter in he 2.
therefore are prudently to be consydered of hym that will preache and compose his Sermon in the kinde didascalick so soone as hauing ended the exordium hee shall come to the pithe and effecte of the matter I First he shall mark whether it be expedient that a certayne forme of confirmatiō be vsed or altogether cōmitted II Secondlye it is necessarye that he haue at hande places of inuencion congruent and correspondent to this kynd by the direction wherof he shall excogitate and vtter those thinges that may holsomelye be put foorth to the multytude III Thirdly he shal haue in a readinesse certayne cautions wherewith being furthered he shall prouide and foresée lest any thing rashly vnsauourily friuolously lest any thing vaine superstuous defectiue or redundant doe escape hym in the sacred assembly Of these thrée poyntes so far forth as they are peculiar to the Didascalick kynde we will orderly entreat It is not without cause that we affirme it expedyent vnto hym that will speake to the people to delibrate whether confirmation ought to be instituted or no. For often times al the order of confyrming is omitted and the preacher can in no case vse the fame though he woulde neuer so feine For when it standeth him vpon simply to interpret the text of the holy Scriptures as it lyeth he is compelled to follow the order in his enarration and to vsurp such kinde of argumentes and proofes agayne to examine those common places which and what maner as well the words as the matters placed in the texte doe apparauntly minister And it were a great offence to passe ouer those reasons and common places vndiscussed whiche are openly touched in the scriptures read before Herevnto is added that this same faithfull explanation of the scriptures is not alwaies conueighed a lyke after one rate in the company of Christian hearers For somtimes many diuers cōmon places are noted in the scripture recited conteyning very godly and profitable matter but amongst them all onely a few supposed to bee most fruitfull are with as great industrye as may be expounded Somtime the whole explanation of Scripture is aptly distributed into two or thrée chapters or partes or common places it maketh no great matter how we tearme them Yea now and then also thou maist sée the whole diuine redynge with all the parts thereof to be directed to a more ample explication of one only common place Moreouer some whiles all and euery member of the scripture is briefely and precisely run ouer to the intent afterwarde some one common place by it selfe may more franckly and abundantlye be declared Which things whilest they are in this wise accomplished certes there is no kinde of thinge héere that may séeme to beare the forme or countenaunce of a iust confirmation Agayne on the other side there is special consideration where lawfull confirmation may seasonably be admitted For whensoeuer any one place or sentence out of the scriptures is openly explaned or a man vndertaketh to handle a Theame simple or compound then worthely is iust confirmation to be adorned furnished with all kynde of preparation and withall are to be heaped together arguments deduced out of those places of Inuention whiche we see to be attributed to the kinde didascalick And that I may speake briefely if the matter so requyreth that a Booke of Scripture or any parte thereof be opened to the people there is no place left vnto confirmatiō but if a place or sentence taken out of the scriptures or a Theame simple or compounde and peraduēture choyce be made of some common place or affaires incydent by occasion of time to bee intreated off then there is no let but that a iust Confirmation may bee vsed Let vs nowe procéede to speake of the places of Inuention Whensoeuer it shall bee thought good to handle a diuine Sermon certaine places ought alwayes to be in a retines by the order and direction whereof thou mayst finde out and as it were drawe out of couerte into light as well the thinges that are conuenient to the explycation illustratinge of thy purpose as also those thinges that are knowne to bée auayleable to the edification of the hearers All the places which wée vse in this behalfe it is requisite that wée deuide into two formes or orders far otherwise truely then the Logicians or Phylosophers haue bene accustomed The fyrst forme compriseth those that admonyshe and showe vnto vs howe and after what sorte wée may gather out of the Scriptures whiche wée haue read the cheife common places touchinge all the doctrine of pietye of faith and touchinge the dutyes of charytye and hope II. The later forme conteyneth those places of Inuention out of whiche are deryued apte argumentes to discribe and set forth the nature and forte of that thinge of whiche wée purpose to intreate The fyrst forme sheweth playnely Theologicall or diuine places and such as are vsurped in no other disciplynes the last comprehendeth places Philosophicall albeit some also Theologicall Of the former order are accounted fyue that is to say I Doctrine II Redargution III Institution IIII Correction V Consolation Which places whence we haue taken them and how it behoueth vs to vse them arighte vnto the ende whiche we talke off it is easy to be knowne by the woordes of the Apostle 2. Timoth. 3. and Rom. 15. All scripture sayeth he is giuen by inspiration of God and is profitable to doctrine to reproue to correction to instruction which is in rightuousnesse that the man of God may be perfect instructed vnto all good woorkes And what soeuer things haue bene written afore time were writen for our learning that we through patience and comforte of the Scriptures might haue hope Lyke as therefore we may briefely learne out of these wordes how and by what meanes the kinds of diuine sermons ought conueniently to be deuided euen so the Apostle in the same wordes playnly sheweth how and after what sort we may pick not out of the scriptures which we shal fortune to reade fruitfull plentious matter of speaking whereby faith hope loue and al the duties of sincere godlynesse may amonge true christian hearers be aduaunced and promoted Which thinge to the intente all men may the more easely vnderstand I will not let somewhat more exactly to speake of euery of them in order I Doctrine which compriseth an assertion and comprobation of true opinions admonisheth vs that we should diligently ensearche whether in the wordes of Scripture which we haue in hande any thing be either openly affirmed or couertly signifyed that ought to be referred to some article as they tearme it of fayth or to a principle of christian religion For it can not be but that when we haue some space together stirred vp the powers of our minde in musing and consideringe of things some such matter will come to remembraunce if in the meane tyme we beare about fixed in our memory all the articles
short and ouer briefe speakinge it would of necessitie come to passe that the same thinges shoulde oftetimes bée iterated and repeated to the great ircksomnes of all men Moreouer it is much better and more thankfull to the preacher in cace he expounde now these now those places somwhat more exactly and with as great sharpenes as maye bée setle them in the mindes of his hearers And loke what places he leaueth vntouched at one tyme the same at an other time conuenient he shall euidently declare For if a man repeate often the same places with like breuitie and with like fourme of wordes it is to bée feared truely lest he incurre that which a certayne Poete pleasauntly spake And that same Harper eke Is to be laught to scorne that aye Vpon on stringe doth streke II. Where if thou wilt nedes vtter and alledge diuers and soundry common places as in déede somtimes the present readinge of Scripture doth minister many the same very profytable yet shalt thou laboure with more fydelytye and deliygence specyally in explayninge of thrée or fower as for the other and those also very fewe it shall bée sufficient briefely and as it were houerly to touch them all the residue pretermitted After which sorte Crysostom in his 60. homily vpon Mathewe comminge to those wordes in the text I say vnto you that their aungels in heauen do alwayes behold the face of my father prudently gathereth and noteth an assertion namely that to euery man are appointed certayne aungels as their kepers or ouerséers But be absolueth this place in very fewe wordes eftsâ—nes procéeding to other matters as more profytable and apte for the enformation of lyfe For he passeth to a common place touchinge the not contemninge of our brethren III. Let those common places bée chosen that are suffycieÌ„tly large and apparaunt and that conteyne nothinge intricate or doubteful to thintente thou maist entreate amply and playnely and popularly to the hearers For there be some matters very barren and as ye woulde say pent vp in a streight prison and the same also obscure with darke and perplexed questions If any suche therefore doe happen in the holy scripture which is expounded it is much better to couer or dissemble them with silence then with many wordes to stande vpon the same Of this kinde it is it a man explaning the history out of Luke 16. touching the riche gloutton buryed in hell and Lazarus raried into Abrahams bosome shoulde goe about a longe time and with much a doe to deteine his audytory alledging many things of Abrahams bosome whereof séeing the opinions of interpreters yea euen of the learned sort be so diuers and discrepant few thinges certaine and fruifull can be sayde where in the meane time in the verye same hystory many profitable places might holsomely be handeled as against superfluitie in meate and apparaile against couetousnesse touching pouertie to be taken in good part touching the poore not to be contemned of almes déedes of the mercy and iustice of God of the rewardes of the godly and paynes of the wicked In sumnme all those places shall bée pretermitted which ingender perith us perplexed questions or dissentions amongst the people or doe by any meanes cast doubtes into the consciences of good men or lastly doe minister small â—â—â—â—â—tie or proâ—ite 4. Out of the manyfolde places which are profitable apparaunt those chiefely beefore the residewe shall bée chosen to bee discussed that are moste apte and conuenient for the place and tyme. As for example there happen in the Euangelicall history places conteyning assertions and the same peraduenture touching high misticall matters Againe other places â–ª wherin vices are reproued and perhappes the very same where with the multitude is knowen that presente tyme to bée infected or other places enstructinge the lyfe and maners of men Heere truly it shall bée the parte of a wise Preacher to omitte those places that demonstrate the assertions of fayth and to turne himselfe vnto those that teache the duties of loue wherein sinnes are corrected and corrupt maners amended séinge the multitude is vnapt to conceyue that doctrine and of this also standeth greatâ—ly in néede Bee it sufficiente once for all generally to note that the places touchinge assertions especially of greater weight and importance are not to bée handeled but before that multitude in which are mixed many learned men as is to bée séene in greate Townes or Cities and then moste chiefely suben any heresies or errors bée crepte in which it is expedient to refute by those assertions more playnly expounded Agayne with such perspicuitie as not onely the learned but also the vnlearned maye perceyue them In which order verily Chrysostom also with wonderfull prudence and dexteritie decideth many hard and difficulte places as touching the cause of sin in his saide homily 60. vppon Mathewe and that by reason of the Manichees which in those dayes had far and nére spred their venime of two principles or beginninges or the one whereof they affirmed all thinges to bée made touchinge the same substance and equall dignitie of each persone in the holy Trinitie in duiers and sundry Sermons bycause of the Arrians of that age Nazianzenus both gaue and followed the like counsayle in a number of his Orations Amonge the places which are applied to the institution of lyfe in rightuousnesse or to correction those alwayes before other shall profitably bée declared which concerne the present state and conditions of the Church As touching which thing somwhat wée haue sayde already what tyme we entreated of the matter of Sermons These thinges thus generally premised let vs nowe weighe and consider what common places maye seeme moste chiefely to bée chosen out of those which wée haue gathered vppon the historicall narration aforegoinge Marc. 8. accordinge to the state of the Church and of the hearers to the intente a fruitefull Sermon maye bée had Certes bée that is purposed to teach and instructe that kynde of people which inhabiteth small Townes and Villages shall with very good righte take those places that to suche maners and dispositions are moste agreeable Such places are these Of the dilligente hearinge of gods worde Of séekinge firste after spirituall then after temrorall benefites Agaynst those that so gape after carnall thinges that they vtterly neglect thinges spirituall Of prayer and thankes giuinge for meate and drincke and other daily benefites of GOD bestowed vppon vs. Agayne if peraduenture there hath happened lately any calamitie or publyke daunger then with greate fruite shall bee handeled a place consolatory as namely that GOD suffreth not his children longe tyme to bée troubled or tempted aboue theire strength c. These kinde of places I saye that minister either instruction or consolacion shall very fytly and profytably be declared to the vnlearned people to whose capacitie and profite in lyfe and conuersation all the whole oration of the Preacher ought to hée applied But in bigger townes or cities
earth Wherevpon the wise men are of some celebrated as the first original confessiōs of christ III. Doctrine God or Christ without hauinge any respecte or choyse of persons calleth all men vnto him indifferently and voucheth safe to illustrate their hartes with his holy spirite Frste are called the Iewes then the Gentiles afterwarde poore simple Shepheards then againe learned experte or wise men So far forth in Christ there is neither Iewe nor Gentile circumcision or vncircumcision Barbarian Scythian bonde or frée IIII. Institution It is our parte and duetie in what place soeuer wée be with all our endeuoure to séeke after Christe Those men came from the furthest parte of all Persia with great costes charges with great paine trauile and in so long and tedious a iorney also with incredible perill of their liues What behoueth vs therfore to doe who wheresoeuer our minde is endued and garnisshed with faith may there be sure to finde Christe Christ is at home at our houses and obteineth the middell place wheresoeuer two or thrée be gathered together in his name Where is he that is borne Kinge of Iewes V. Doctrine Christ is a true kinge albeit his kingdom be not of this worlde temporall or such a one as is gotten and confyrmed by force of armes and strength of men but heauenly spiritual eternal and establyshed all onely by the power of God. VI. Institution It is worthy of great admiration that a fewe straungers in an vnknowen Countrey in the chiefe and principall citye of all Iurye where the kinges Courte with his warlicke garrison was residente durst make so notable a confession of Christ being as yet base and obscure of whom no ayde or succoure semed to bee loked for by reason whereof greate stirres ensued the kinge and all Hierusalem beinge vehemently troubled But that came to passe vndoubtedly forasmuche as they were enflamed with an inuinsible faith towardes God and the holy Ghoste moued and droue forward their mindes Let vs therefore learne in like maner being instructed with a sounde and stéedfast Faith vnbashfullye and couragiously contemning all daungers whatsoeuer which séeme to bée set before vs or also daily to be renewed of Sathan and the worlde to confesse Iesus Christ to bée our kinge and Sauiour yea and by all possible meanes to publishe and declare his name Let the tyrauntes lyke vnto Herode storme and stampe let the hypocrites forge their wiles and snares let the Scribes and Pharises take their crafty counsayles togither yet will not wée ceasse with all our harte and mynde to séeke and with all boldenesse to confesse Christ to bée our kinge and Sauiour VII Correction Where are nowe those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those dastardes which euen when all things are safe sounde doe yéelde no confession at all of Christ or of faith in Christ Let them bée ashamed of their ingratitude towardes God. For we haue seene his Starre in the Easte VIII Doctrine God reuealeth his will vnto men diuers wayes First truely internally to witt by the secrete inspiration of his spirite wherwith hée eftsoones moueth the hartes of all men which is so far forth necessary euery where that without it no knowledge is supsed to bée certayne and sure And ofte tymes verily God certifieth by this meanes as wel the regenerate as not regenerate of most graue and weighty matters Secondely externally and that eyther by his angels appearinge some tyme in visible forme Or by men such as were the Patriarkes Prophetes Apostles and the electe of all ages which moue and perswade other to the fayth and the holy actions of loue Or by other creatures voyd of reason amongest which may bée numbred as well all this wholle frame of the worlde distincted and adorned with hir partes as also the fyre in the bushe the cloude in lykenesse of a piller and the starre whereof we nowe speake c. By these and such lyke meanes God whensoeuer it pleaseth him declareth vnto mankinde his goodnesse iustice and power IX Institution We are admonished by the example of she wise men that we should not be idle gasers and beholders of such tokens if at any time they appeare For God by his prouidence ordayneth all these thinges and vndoubtedlye to our instruction though not alwayes knowen vnto vs. X Redargution They erre and are deceiued not onelye in the stars but also al the heauen ouer as they say whiche by reason the wise men were taught by the guidinge of a starre that Christ the sauiour of mankinde was borne goe about to commend Astrology which they cal iudiciall and coniecturall as an art certayne and infallible For that starre was not of the number eyther of fixed or erraticall but verily a newe starre which god woulde haus for a time to bée séene and agayne to banishe out of sight Yea rather truely it was no starre at all if wée will credite Chrysostom but onely the likenes of a starre In like maner the wise men gathered not by that starre any thinge touchinge the maner of Christes lyfe or of those things which it behoued afterwarde to chaunce vnto him as neither they obserued after the order of the Mathematickes the disposition and aspect of other Planetes accordinge to their regions or houses but they were taught that Christ is the kinge and sauiour as well of the Iewes as also of the Gentiles Moreouer that his kingedome is spirituall and heauenly not carnall and earthly Wherevpon it necessarily followeth that whatsoeuer they obtayned they receiued it by the reuelation of the holy ghoste not by the canons of Astrologie againe that by the same spirite and star which was with them in stéede of the external word and euen of a preacher hymselfe they were brought to the faith and the confession of faith and that nothinge euer came into their mindes as touching Astrological coniecture XI and XII Doctrine and Institution Séeinge further that God vouchsafeth to teache the wise men in this sorte by a Starre and not by angels or men we shall héere worthely note the wonderfull counsel and purpose of God whereby so oft as he determineth to perswade any vnto hym he applieth himselfe such is his wisdome and goodnesse to their capacities to the intent veryly they may profytte and goe forewarde through those thinges wherewith they are moste chiefely acquainted Wherefore it pleased God to call vnto hym the wise men of the Gentiles being dilligent enserchers of naturall causes by a signe appéering in heauen For the Starre was as fytte an instrument for that purpose among those Persians as the preaching of the worde is knowen to be a most apt and ordinary instrument amongst other nations But a while after when the wise men had stepped vp to somewhat an higher degrée in the schoole of Christian doctrine hee instructed them with the wordes of the Prophet which they heard at Hierusalem Laste of all as being further profited he taught them also by his angels in a
matter be discoursed by examples propounded Let vs take therefore the first example out of Marke the seuenthe And he departed againe from the coastes of Tyre and Sydon came to the sea of Galilee through the middes of the coastes of the ten Cities And they brought vnto him one that was deafe and had an impedyment in his speach and they prayed him to put his hande vppon him And when he had taken him aside from the people he put his fingers into his eares and did spitte and touched his tongue and loked vp to heauen and sighed and saide vnto him Ephphatha that is to saye be opened And straight waye his eares were opened and the string of his tongue was loosened and he spake plaine And he commaunded them that they should tell no man But the more hee forbad them so muche the more a great deale they published it And were beyonde measure astonied saying Hee hath done all thinges well hee hath made both the deafe to heare and the dumbe to speake That it is of the kinde didascalick it may appeare by this that the noble workes and power of miracles doe plainely proue Christ to be God which also the beholders that were present do openly confesse But we shall very aptly deuide this readyng into thrée partes I By the example of those that bring the deafe c dumbe man to Christ we learne what great force and efficacye there is in an other mans faith Whosoeuer is endued with a true and liuely faith he as one altogether depending vpon god alone obteyneth chieflye for hymselfe whatsoeuer so it bee dulye requested at Gods hand But when the same faith goeth forewarde to worke through loue and more largely to extende it selfe then it maketh intercession also vnto God for others and those thinges that God foreséeth to be profytable he mercyfully graunteth II Where Christ is described to haue restored vnto the miserable man power both of hearing and speakinge we haue to consyder how Christ behaueth hymselfe towarde those that beléeue and how ready God is at all times to helpe poore and wretched creatures especiallye when hee is humblye and with an assured minde prayed vnto III We heare that those men for the benefyt receyued preached and published Christ with as great an indeuour as they could We therfore are in lyke maner admonished whensoeuer we shall perceyue any benefyts eyther spiritual and internall or corporall and external to haue happened vnto vs from God but can then bée any time or season giuen wherein wée haue not good experience hereof to yelde vnto him continuall thankes for the same to celebrate his power and goodnesse amongest all men and to moue others to congratulate and doe the semblable with vs. Let vs procéede to an other example In the fifte of Luke wée reade thus It came to passe that when the people preassed vppon him to heare the worde of God hee stoode by the lake of Genezareth and sawe twoo shippes standinge by the lake side But the fishermen were gone out of them and were wasshinge their nettes And he entred into one of the shippes which perteyned to Simon and prayed him that he would thruste out a litle from the lande and hee sat downe and taught the people out of the shippe WheÌ„ hee had left speakinge hee saide vnto Simon Launche out into the diepe and let slippe your nettes to make a draught And Simon answered and said vnto him Master wee haue laboured all nighte and haue taken nothinge Neuerthelesse at thy commaundement I will lose forth the nette And wheÌ„ they had this done they inclosed a great multitude of fisshes But their nette brake And they beckened vnto their fellowes which were in the other shippe that they should come and helpe them and they came and filled both the shippes that they suncke agayne When Symon Peter sawe this hee feel downe at Iesus knees sayinge Lorde goe from mee for I am a sinfull man For hee was vtterly astonied and all that were with him at the draught of fisshes which they had taken And so was also Iames and Iohn the sonnes of Zebedee which were parteners with Simon And Iesus said vnto Simon Feare not from henceforth thou shalt catch men And when they had brought vp their boates to the shore they forsooke all and followed him And heere againe by the miracle of the takinge of innumberable fisshes and of the mindes of the disciples sodeinly styrred vp to forsake all and folowe Christ is perâ—â—icuously proued the diuinitie of Christ Therefore that this narration is of the kinde didascalick no man can deny I. But here in the first place is commended and set forth the admirable diligence of Christ and his feruensy in teachinge the people and spreadinge abrode euery where the truth and agayne the wonderfull desyre of the people in learning of the truth Here therfore not onely they that teach the people in the Churche but also the hearers themselues haue wherwith greatly to be excited and what to sette before them to imitate and folowe II. After his Sermon ended Christ commaundeth his disciples to cast forth their nettes and straightwaye they take an incredible draught of fisshes Herevppon we maye gather that when our chiefe and principall care is to séeke the kingedome of God and the rightuousnes thereof and shall not in the meane time forbeare diligently to performe that which our callinge and kinde of life doth requyre then no iote of those things which we stand in néede of for the necessities of our life shall be wanting vnto vs. III. When a man after the example of Peterâ— on the one side considereth the greatenes of Gods benefites and power and on the other side beholdeth his owne abiecte state and condition by reason chiefely of his sinnes which come to his remembraunce so far is it off the God would haue him terrified and driuen into dispayre that he euen willeth him also to hope for better thinges and increaseth him with newe and more ample benefites For in deed the knowledge of our sinnes ought to indure vs not that we shoulde bée turned from God and fall into desperation but that we should hasten vnto God and longe to be reconsiled vnto him through our mediator Iesus Christ Vaine is repentaunce and sorrowe for sinnes passed if faith and true consolation doe not followe IIII. As they by the worde of Christ were called to the Apostolike office and quiclye folowed him so oughte we alwayes to praye vnto God that whatsoeuer séemeth good vnto him as touching euery one of vs he would vouhsafe to appointe and giue vs to persist in our callinge to obeye his good will and pleasure in all thinges Wee are not sufficient of our selues to thinke any thinge as of our selues but if wee bee able to doe any thinge it commeth of God which hath made vs able ministers of the newe testamente Further there is no doubt but that by like reason men must of
within thy palaces In the second tome is read an homilie concerninge those words of Math. 25 That which ye haue done to one of these little ones ye haue done vnto mee In the thirde tome are expounded in entire Sermons these places out of Iohn 4. The true worshippers shall worship the father in spirite and trueth Out of Iohn 15. Yee are my friends if ye doe whatsoeuer I commaund you which sentence he explaneth in two homilies Out of the i. Cor. xi There must be heresies that the approued might be knowen Out of other writers other examples may be had Howbeit whensoeuer the members of a sentence or any place be in that order which is spoken off expounded and declared it is the parte truely of a wise interpreter to consyder what speciall poyntes bene expedient out of them according to the state of the church and the publike vtilitie or necessitie either largely or compendiouslye to be handeled This thing is also to be vnderstoode that those to whom it apperteyneth to preache of present businesse affaires offered by occasion doe sometimes excerpte some sentence or place out of the scripture and apply it to their purpose somtimes agayne vse no place of scripture at all in the beginninge What time therefore they prefixe to their Sermon any place of Scripture they shall very aptlye haue recourse vnto that forme of interpreting whiche in this presente Chapter we haue indeuoured to shew and commend vnto all men ¶ A simple Theame how it ought to be discussed in the kinde Didascalick Cap. VIII OFt times in this didascalik kind in which we are yet busy hauing one while no reding or sentence of the holy scriptures going before an other while agayne after the somewhat hath bene declared out of the scriptures it behoueth vs to handle simple theames and to entreat somtime more largely somtime more briefely of faith loue hope the law sinne death of the Gospel and such like Luke reporteth Act. 24. that Saint Paule disputed before the president Felix as touching iustice and temperaunce of the iudgement to come Which disputations would god we might haue had they would haue bene no doubt greatly for our commodyty Neuerthelesse we will assay to exhibit a certayne order of examining those theames profytable and easye to be knowne to all men It must bee called to remembraunce that there were two formes or orders of places of inuention once attrybuted of vs vnto this kinde in the former wherof we reherced the diuine places of vs afterwarde termed somewhere generall that is to say doctrine redargution institution correction and consolation in the latter we disposed partly the places which commonlye after the receyued maner they call logicall and reduce them to certayne questions partelye other also taken out of Diuinitie it selfe Now therfore let vs sée howe by the direction and ayde of those places a single theme may and ought to be expounded with the fruite of the hearers But to the intente all this deuise may become the more cléere and euery man the sooner perceiue it wee will comprise in certayne obseruations whatsoeuer conduceth therevnto I It séemeth good by all meanes that he that wyll declare a simple theme doe prescribe to himselfe following the example of the Logicians a certayne order of questions and exactly serch First What it is of which the sacred Sermon is appointed secondly what partes or how many formes be thereof thirdelye what the causes bee fourthly what the duties or effectes fyftely what thinges be of aliaunce therevnto sixtly and lastely what contraries it hath Neither shall any man thinke this order to be dispised séeing it is very much profytable as well for the teacher as also for the learners to haue a certayne method reteined and kept But me thinketh I here some man obiecting vnto me that this forme of entreating which I speake off is more frequented of Aristotle and of his followers the Logicians then of the Diuines And that very seldom or neuer among the prophets or holye fathers are to be founde any sermons simply declared in this method Verily I wyll say that which is trueth To the enserching and drawing forth of the nature of euery thing out of darknesse as many certes as are wisely occupyed in the office of preaching so oft as they wyll entreat of simple theames doe set before them as a rule this order of questions But yet this difference is to be marked betwene a Logician or philosopher and a diuine preacher The Logician truely by his owne proper right as he the vndertaketh and promiseth that he will vtter bring forth whatsoeuer may probably be sayde of euery argument that is offered imagineth the he hath disciples desyrous to bee come philosophers very curiouslye and subtelty pursueth the course of all the saide questions But the Diuine and specially the Preacher whiche professeth himselfe to be the teacher of the whole multitude and in it of a greate number of vnlearned suffereth not his oration to be enclosed in so narrow straightes but as one raunging in a champion fielde choseth those questions onely to be explaned whiche he supposeth to be moste congruent to the vnderstanding of his hearers and also most fyt for the place and time Wherfore albeit be premeditating at home in his studye what thinges are expedyent to bee propounded in the Church haue those questions before his eyes as the moderators of his thoughtes yet after that hee hath some while debated the matter he sticketh faste in the inuestigation onelye of one or two or els of thrée questions at the most Herevpon therfore grew the custome whereby for the most part the pastors of churches do in the first place learnedly discouer what the thing is of whiche they purpose to entreate Where if they be perswaded that the thing is knowen already to the hearers then with good cause pretermit they that question From thence they procéede to an other question whiche they déeme to be most conueniente for the place time and persones and doe alledge somewhat peraduenture of the thirde question whiche is as touching the causes This being accomplished they passe to that whiche is the fourth in number namely concerninge the duties or effectes And in this wise with the explication of two or haply of thrée questions they make account to satisfy their hearers Somtimes and that not seldome there happen thinges which in no cace doe admit all the said questions in Diuinitie As for example there is offered a thing that can be deuided into no parts or formes Why then should there be a question prefixed of diuers partes or formes In lyke maner when there can be giuen no contraryes of a thing doubtles it were very ridiculous to assigne a question to be discussed of contraryes To be short there may happen also such a theame as may easely be conueighed through all the orders of questions yet notwithstandinge the godlye Preacher forasmuche as he enioyeth as I sayde frée
lybertye and delighteth in mature deliberation and in sage aduice taking among many choseth not aboue two or thrée questions to be declared in the sacred assembly The Logician and Philosopher doe gladly trye what they are able to doe and doe take pleasure in vauntynge of their wit but the Preacher for his parte weigheth and considereth what is moste expedient to be done accordinge to the place and time for the godly enstruction and information of good men Where fynally if it bee greatelye for the behoofe of the Churche to haue many questions expounded yet shall it be the parte of a wise teacher to reserue some tyll an other time II After thou hast disposed and set in order the questions which thou iudgest will serue thy turne thou muste haue recourse to the places of the second forme those inespecially which the diuines receiue out of the schole of the Logicians to be vsed and according to their direction thou shalt excogitate whatsoeuer may conueniently be sayd of the purposed theme But in such sorte shal these thinges be gathered together that so farre forth as may be eache thinge may bee drawen out of the fountaines of the scriptures or at the least confyrmed by the testimonies of the same And albeit there occurre no where in the sacred Bookes common places explaned in that order whiche the questions and places to them attributed doe prescribe yet may it truely be affirmed that some diuine common places are to be founde of which so many and diuers thinges héere and there scattered in the Canonicall Scriptures are put in writinge that if the same were bounde together as ye woulde saye in one bundell and broughte forthe vndoubtedly we should sée those places handeled in a iust method For héere certes is founde that out of which maye be framed a definition there that conduceth to the furnishing of a diuision or partition elles where are distinguished certayne causes there is agayne where are shewed duties and effectes in some place occurreth that which is to bée counted for a contrary fynally there can scarcely anye thinge be required necessary to the openinge of the nature of a common place which a painefull man and one exercised in the holy Scriptures may not drawe out of them And by this meanes it is brought to passe that those thinges which are put in order and alledged as touchinge a common place all men may perceyue to be deriued out of the Scriptures and for that cause to bée of great weight and importaunce III. Moreouer the places which in the second forme we called diuine or Theological are in like maner to be cōsidred For euen these also doe minister vnto the minde very high and excellent things Neither truely can it bée chosen but that he that hath bene some deale envred in the readinge of the holy scriptures shall receyue of them great helpe and furtheraunce to apte teachinge And whatsoeuer thinges are deuised and inuented by the direction of these places ought to be referred vnto those questions which wee determined in the beginninge to goe thorough with and with rype iudgemente to bée placed in their order IIII. Furthermore he shall in no case thinke himselfe to haue sufficiently done his dutie that accordinge to the places reherced in the second forme hath found out those thinges which after the order and nature of the questions may bee saide except also hee endeuour further to illustrate the same thinges beinge founde out with diuers respectes as namely by producinge certaine groundes or testimonies certaine examples similitudes and other of the same kinde and that so much as in him lieth taken out of the holy scriptures or els out of the commentaries of the moste famous writers For truely ech man perceyueth that the proofes gathered together in such breuitie and straightenes as is vsed of the Logicians doe make the treatise to become bare slender and to breath foorth onely the ecliptick kinde of speakinge of the Scoles but if there be added further some certaine lightes and ornamentes of thinges together with a certaine cleannes at the leaste waye of speach then will the honour seemely for the Church and congruent to the mindes and eares of the frequent auditory appere For it is not méete that the teacher of the multitude should stand altogether vppon simple and bare inuention but he at his libertie breaketh through and interrupteth the order prescribed of the Lorgicians accordinge in déede as it is expedient yea and where all thinges are most chiefely instituted by arte there he studiously hideth and dissembleth arte And we maye sée euery where in the sacred Scriptures the wonderfull libertye that is vsed in orderinge the propositions of argumentations reasons confirmations of reasons exornations complexions and howe holy men bestowe greate laboure and diligence in this behalfe namely the their indifferent oration should not abhor from the popular coustome of reasoninge V. Last of all this diligence is also required that the manifolde spirituall vse of those thinges whch are duly collected to the explication of any question be added with out delaye For as many arguments as are handeled for the explaning of any question it is very méete to be declared and it is greatly for the behoofe of the godly to knowe what fruite they may reape out of them For certes which maketh maruelously to the prayse an dignitye of the holy Scriptures there is nothing occurrent in them neyther doe we attempte to discusse any thing out of them in which is not layed vp some notable doctrine very profitable to the confirmation of our faith hope charitye to the stirring vp of our mindes that we maye acknowledge the good will of God towarde vs that we maye gyue him thankes for his incomparable benefites that we maye be made prompt and chéerefull to render vnto euery man the duties of loue also that we maye priuatelye leade an holy and blamelesse lyfe that we maye timely and moderately correct those that erre either in Doctrine or maners and finally that we maye obteyne comfort and redresse in publicke or priuate calamities And this order of openinge the vse of those thinges which shall be explaned in the kinde didascalick as touchinge any common place we may finde euery where in the Sermons of the prophetes Christ and Thapostles yea and in the Epistles themselues Where truely vnlesse the lawfull vse be kept and all things transfered to the proofe of pietie and amendement of life the knowledge doubtlesse of most excellent thinges remaineth very barren and vnfruitefull Of this kinde it is that in the Epistle to the Romains the beginninge of the fift Chapter is discouered the spirituall vse of the doctrine touchinge the iustification of man by faith whilest many notable effectes are repeated which accompany iustification by fayth and doe wonderfully extoll the dignitie of Faith that also in the sixt Chapter after hee had spoken of Baptisme and the effectes thereof hée annexeth a graue exhortation that they should recken themselues