❧
The
deuision
of
the
Holy
Scriptures
.
THe
holy
Scriptures
is
not
after
one
sorte
but
diuersly
of
diuers
writers
deuided
,
which
thinge
ought
not
to
seme
straung
,
or
vnseemelye
vnto
anye
man
,
for
sometines
euen
of
one
and
the
selfe
same
thinges
,
there
are
manye
differences
according
to
the
diuersity
whereof
,
the
diuersityes
of
deuision
may
be
taken
,
and
authors
haue
beene
accustomed
,
to
appointe
such
kindes
of
deuisions
,
which
do
seeme
to
serue
best
for
theyr
purpose
.
Wherefore
seinge
that
the
Scripture
is
diuersly
deuided
,
I
will
recite
in
order
the
chiefe
and
principall
deuisions
of
the
same
and
wil
also
declare
the
vse
of
them
,
to
the
ende
that
the
profite
of
this
varietye
and
difference
may
appeare
vnto
all
men
.
¶
The
first
deuision
.
THe
most
common
deuision
of
the
Scripture
is
this
,
whereas
it
is
deuided
into
the
old
and
newe
Testamente
,
which
being
ioyned
together
,
are
in
the
Greeke
tongue
by
a
certaine
figure
called
Antonomasia
)
named
the
Bible
,
which
also
is
therefore
sometimes
called
an
Instrumente
,
because
that
by
it
,
as
by
an
Instrument
,
or
readye
meane
,
the
holy
will
and
woorde
of
God
is
broughte
and
declared
vnto
vs
.
Nowe
the
Epithetes
,
or
names
of
old
and
newe
,
are
taken
from
the
crycumstāces
of
tymes
.
For
it
is
called
the
old
Testament
,
because
in
respecte
of
the
tyme
it
was
the
first
.
Againe
it
is
called
the
newe
,
for
that
according
to
the
time
,
it
was
the
last
.
But
if
any
man
should
thincke
this
difference
to
be
taken
from
the
diuersitye
of
couenauntes
,
it
were
no
great
matter
:
yet
the
first
reason
is
crewer
and
fitter
for
this
place
.
Notwythstanding
they
which
call
the
olde
and
the
newe
Testamente
,
by
the
name
of
bookes
,
do
vse
the
word
Testament
contrary
to
the
common
vse
.
¶
The
subdiuision
.
THE
olde
Testamente
is
called
of
the
Iewes
,
[
Esrim
veorba
]
and
that
of
his
number
of
Bookes
.
For
they
doe
receyue
xxiiii
.
Bookes
of
vndoubted
aucthority
,
which
they
deuide
into
foure
partes
,
or
orders
.
The
first
is
called
of
theym
Thora
,
that
is
to
saye
,
the
Lawe
or
doctrine
,
and
it
doth
contayne
fiue
Bookes
,
to
witte
Genesis
,
Exodus
,
Leuiticus
,
Numeri
and
Deuteronomium
,
which
the
Grecians
call
also
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
to
say
,
A
volume
contayning
fiue
bookes
.
The
second
parte
is
called
of
them
Rhesconim
Nebiim
,
that
is
to
saye
,
the
former
Prophetes
,
and
this
part
hath
foure
bookes
,
to
witte
,
the
booke
of
Iosua
,
the
booke
of
Iudges
,
the
booke
of
Samuell
and
the
bookes
of
the
kinges
.
The
thirde
parte
is
,
Acharonim
Nebijm
,
that
is
to
saye
,
of
the
latter
Prophetes
,
and
it
doth
comprehende
foure
bookes
,
Esaye
,
Ieremye
,
Ezechiell
,
and
the
booke
of
the
twelue
Prophetes
,
which
they
call
the
lesser
,
as
are
Osee
,
Ioell
,
Amos
,
Abdias
,
Ionas
,
Micheas
,
Nahum
,
Baruch
,
Sophomas
,
Haggeus
,
Zacharie
,
and
Malachie
.
The
fourthe
parte
is
Chetubim
,
that
is
to
saye
,
of
the
holye
writers
,
and
it
doth
contayne
eleuen
bookes
,
Paralippominon
,
the
Psalter
,
the
Prouerbes
of
Salomon
,
Iob
,
Ruthe
,
Ecclesiastes
,
the
Lamentation
of
Ieremye
,
the
Songe
of
Songes
,
Haster
,
Daniell
,
Esoras
,
and
Nehemiah
,
which
two
latter
,
are
taken
for
one
booke
.
So
that
wee
haue
24.
bookes
of
the
olde
Testamente
of
vndoubted
auctority
,
deuided
into
4.
partes
,
or
orders
.
Notwythstanding
besides
these
bookes
they
haue
certaine
,
also
which
they
do
call
Apocrypha
,
that
is
to
saye
,
secrete
or
hidden
Scriptures
,
therefore
so
called
,
because
they
were
not
brought
forth
into
the
light
,
to
confirme
any
opinion
or
doctrine
.
Of
this
sorte
are
Iesus
the
sonne
of
Syrach
,
Iudeth
,
Tobias
,
the
bookes
of
Machabees
,
the
wisedome
of
Salomon
,
Baruch
,
the
scribe
of
Ieremie
,
and
this
is
the
deuision
of
the
olde
Testament
,
after
the
maner
of
the
Hebrewes
and
the
Greatians
.
The
new
Testamente
is
deuided
into
4.
partes
.
The
first
contayneth
the
foure
Euangelistes
.
The
second
the
actes
of
the
Apostles
.
The
third
,
the
21.
Epistles
of
the
Apostles
,
that
is
to
saye
,
14.
of
Paule
,
3.
of
Iohn
,
2
of
Peter
,
one
of
Iames
,
and
one
of
Iudas
.
The
fourth
part
contayneth
the
Apocalips
of
S.
Iohn
.
Moreouer
all
the
bookes
of
the
newe
Testament
,
are
founde
in
the
Cannon
,
excepte
the
seconde
Epistle
of
S.
Peter
,
the
seconde
and
thirde
Epistle
of
Iohn
,
and
the
Epistles
of
Iames
,
and
Iude
,
with
the
Apocalipse
.
Some
also
do
put
the
Epistle
to
the
Hebrewes
out
of
the
Cannon
.
Now
somwhat
seemeth
to
be
added
,
concerning
the
vse
and
profite
of
this
distinction
rehearsed
:
for
it
little
auayleth
dilligently
to
distinguishe
,
vnlesse
thou
perceyue
also
what
profite
proceedeth
thereof
.
First
of
all
therefore
the
distinction
profitely
much
to
iudge
truly
of
the
auctoritie
of
Holye
bookes
:
for
all
the
bookes
of
the
olde
and
new
Testament
,
are
of
an
vndoubted
fayth
,
and
are
of
great
force
to
confirme
opinions
:
except
those
which
I
sayde
before
were
called
Apocrypha
,
which
truly
may
be
reade
wyth
profite
.
But
in
disputations
of
opinious
they
are
not
to
be
alleaged
.
For
those
bookes
only
are
of
an
vndoubted
auctority
,
which
are
truly
attributed
to
Moses
,
to
the
Prophetes
,
to
the
Euangelistes
,
and
to
the
Apostles
.
Wherefore
since
that
the
Primatiue
and
pure
Church
,
hath
doubted
of
the
auctors
of
the
secrete
Scriptures
,
called
Apocrypha
,
they
are
of
right
reiected
,
when
as
they
are
alleaged
by
the
aduersarye
against
the
wrytinges
of
the
Prophets
and
the
Apostles
.
There
is
also
another
commoditie
of
this
distinction
,
for
it
is
commodious
to
haue
a
certain
order
of
bookes
,
that
.
Students
may
distribute
the
reading
of
the
Bible
into
certayne
times
,
as
it
shal
seeme
to
be
profitable
for
theym
,
to
learne
the
holy
bookes
.
The
third
commoditye
is
that
a
certaine
waye
or
meanes
maye
be
had
(
whether
thou
preach
or
interprete
the
sacred
Scriptures
in
the
scholes
)
of
recyting
or
alledging
the
Tastimonyes
of
Scriptures
,
that
the
place
of
the
testimonye
,
may
be
shewed
as
it
were
wyth
the
finger
,
when
as
the
aucthour
of
the
wrytinge
,
and
the
Chapter
of
the
Booke
is
named
and
rehearsed
.
¶
The
second
deuision
.
THe
deuines
in
the
scholes
,
do
deuide
the
bookes
both
of
the
old
and
newe
Testament
,
into
Legall
,
Historicall
,
Sapientiall
,
and
Propheticall
bookes
.
As
of
the
olde
Testamente
,
the
fiue
bookes
of
Moses
are
Legall
:
the
bookes
called
Historicall
are
Iosua
,
the
booke
of
Iudges
,
Ruth
,
the
4.
bookes
of
the
Kings
,
Iob
,
the
two
bookes
of
the
Machabees
.
The
Psalter
,
the
Prouerbes
,
Ecclesiastes
,
the
Song
of
Songes
,
the
booke
of
Wisedome
,
Ecclesiasticus
,
are
Sapiential
.
And
the
xvii
.
Prophetes
before
rehearsed
are
Propheticall
:
In
like
manner
also
,
to
the
ende
theyr
ignoraunce
might
the
more
euidently
appeare
,
they
deuide
the
bookes
of
the
newe
Testamente
,
so
that
the
bookes
of
the
Euangelistes
maye
be
Legall
:
the
Actes
of
the
Apostles
Historicall
:
the
xxi
.
Epistles
of
the
Apostles
Sapiential
:
and
the
Apocalipse
of
S.
Iohn
to
be
Propheticall
.
This
by
no
colour
maye
bee
excused
:
for
it
is
altogether
absurde
in
as
much
as
it
is
of
them
applyed
to
bookes
.
But
if
they
woulde
applye
this
theyr
subtile
deuision
to
the
thinges
(
as
I
thincke
)
auncient
wryters
haue
done
,
it
mighte
peraduenture
be
borne
wythall
:
but
because
it
is
manifestlye
false
,
as
it
is
applyed
to
bookes
,
I
wil
not
in
so
euident
a
matter
,
make
anye
longer
confutation
.
Furthermore
the
vse
of
this
deuision
as
it
is
applyed
to
thinges
,
perhappes
maye
be
heare
in
,
that
learners
in
readinge
maye
wyselye
put
a
difference
betweene
histories
and
lawes
,
the
Prophetes
,
and
the
sayinges
of
wyse
men
,
that
is
to
say
,
Gnomas
,
worthy
and
approued
Sentences
.
¶
The
third
deuision
.
THe
whole
Scripture
,
if
thou
consider
the
thinges
subiecte
,
are
fitlie
deuided
into
History
and
Doctrine
,
which
two
the
dilligente
reader
will
search
oute
studiously
in
reading
of
holy
bookes
.
Nowe
therefore
two
kinds
of
Histories
,
the
old
and
the
newe
,
the
old
contayneth
all
Histories
,
euen
from
the
beginning
of
the
creation
of
the
world
,
vntil
the
conception
of
our
Lord
,
or
the
beginning
of
the
Euangelicall
historie
.
This
Historye
taketh
his
originall
(
as
I
haue
said
)
from
the
first
condition
of
things
,
and
so
continueth
vntill
the
Monarchie
of
Cyrus
.
The
weekes
of
Daniel
follow
after
,
vntill
Christe
crucifyed
Moreouer
I
haue
made
a
computation
of
yeares
for
memories
sake
,
in
these
Verses
which
I
will
putte
downe
in
Latine
.
M.D.C.L.V.I.
post
Adam
mundus
inundat
.
Post
vndas
ad
Abram
,
ducent
nonaginta
duoque
.
Exodus
hunc
sequitur
,
quingentos
quinque
ꝑ
Annos
.
Exodus
ad
Babylon
,
nongent
,
decemque
recenset
.
Post
Babel
ad
Christum
,
D.
&
L.
tribus
,
X.
datur
vnus
.
Englished
thus
.
The
world
a
thousand
sixe
hundreth
fifty
sixe
yeares
is
found
,
After
Adam
our
father
by
Noes
floud
drownd
.
And
from
Noes
floud
to
Abram
againe
,
Wee
find
two
hundred
yeares
ninety
and
twaine
.
Exodus
doth
follow
him
,
v.
hundred
yeres
&
fiue
,
Exodus
to
Babilon
ix
.
hundreth
and
x.
contriue
.
And
to
our
Sauiour
Christ
from
Babilon
,
Are
fiue
hundreth
foure
score
yeares
and
one
.
If
thou
ioyne
these
yeares
together
,
thou
shalte
haue
3944.
yeares
from
the
first
beginning
of
thinges
,
vntil
Christes
his
comminge
,
the
which
nomber
I
am
wonte
to
comprehende
in
these
Verses
.
Ter
mille
,
&
nongent
,
quater
,
X.
duo
bis
numeratur
,
Christus
adest
nobis
,
gloria
vita
salus
.
In
Englishe
thus
:
After
three
thousand
nine
hundreth
44.
yeares
,
Christ
our
glory
,
life
and
health
to
vs
appeares
.
Furthermore
the
new
history
,
is
discribed
of
the
Euangelistes
,
which
intreateth
of
the
Conception
,
Natiuitye
Cyrcumcision
,
Offering
,
Banishment
,
Disputation
,
Baptisme
,
Fastinge
,
Temptation
,
Doctrine
,
Myracles
,
Death
,
Resurrection
,
and
Ascention
of
Christe
into
Heauen
.
Also
it
intreateth
of
the
geuinge
of
the
holy
Ghoste
in
the
daye
of
Penticost
,
and
of
the
Primatiue
Church
,
and
his
persecutions
:
for
vnto
these
Chapters
and
poinctes
,
the
newe
historie
shal
be
reduced
.
And
thus
much
concerning
the
Historye
.
The
doctrine
is
dispersed
throughout
al
the
bookes
of
the
olde
and
newe
Testament
,
and
is
deuided
into
doctrine
of
things
,
and
of
signes
.
The
doctrine
of
thinges
is
afterwards
deuided
into
the
Lawe
and
the
Gospell
.
The
doctrine
of
signes
doth
contayne
the
Ceremonyes
and
Sacramentes
,
whereof
wee
haue
heare
no
time
to
intreat
at
large
,
notwithstandinge
the
vse
of
this
distinction
is
not
simple
,
and
of
one
sorte
.
For
the
holy
historye
ought
to
be
the
glasse
of
a
Christian
lyfe
.
For
it
doth
contayne
many
examples
of
true
godlynesse
,
of
confession
,
of
Fayth
,
of
Patience
,
of
calling
&c.
It
recyteth
the
rewardes
and
punishmentes
,
both
of
obedience
and
disobedience
towardes
GOD
,
and
comprehendeth
manye
testimonyes
and
witnesses
of
GOD
.
The
difference
of
doctrine
verelye
,
dothe
cause
vs
not
to
confounde
rashlye
wyth
the
Papistes
the
Lawe
and
the
Gospell
,
who
dreame
the
Gospell
to
be
the
newe
Lawe
,
but
they
are
deceyued
:
For
neyther
the
Prophetes
,
nor
the
Apostles
,
teache
anye
other
thinge
then
Moses
doth
,
althoughe
in
their
manner
of
teachinge
there
is
great
difference
.
For
Moyses
committeth
to
wrytinge
the
doctrine
delyuered
,
as
it
were
by
hande
from
GOD
,
and
the
fathers
:
whiche
doth
contayne
the
perfecte
worshippinge
of
GOD
,
but
hee
is
more
obscure
and
darke
then
the
Prophetes
.
The
Prophetes
are
the
interpretours
of
Moses
,
for
that
which
Moses
doth
note
,
as
it
were
wyth
certayne
Aphorismes
,
that
is
to
saye
,
briefely
and
summarilye
,
the
Prophetes
doe
expounde
in
whole
Sermons
.
But
because
that
thing
which
the
Prophetes
did
foretell
,
the
Apostles
sawe
before
their
eyes
,
therefore
are
the
Apostles
made
plainer
interpreters
of
Moses
,
and
of
the
Prophetes
.
Who
so
obserueth
this
difference
,
shall
reade
with
greater
profite
,
the
wrytinges
of
Moses
,
of
the
Prophetes
and
of
the
Apostles
.
But
in
what
estimation
the
scholers
of
the
Apostles
and
other
holy
interpretours
of
the
Scriptures
are
to
bee
had
,
I
will
declare
hereafter
,
where
I
shal
intreat
of
the
maner
of
Interpretacion
.
¶
The
fourth
deuision
.
THere
is
yet
another
deuision
deliuered
or
giuen
vs
by
the
Gretians
,
which
wee
maye
not
ouerpasse
:
For
the
worde
of
God
bringinge
saluation
vnto
man
,
is
deuided
into
Protrepticon
,
that
is
to
say
,
appertayning
to
exhortacion
:
Gnosticon
,
that
is
to
saye
,
appertayning
to
knowledge
,
Practicon
,
that
is
to
saye
,
appertayninge
vnto
that
whiche
they
call
practise
.
And
vnto
that
which
is
called
Protrepticon
,
doe
appertaine
exhortations
,
consolations
,
threatnings
,
chydings
,
which
all
are
certaine
prouocations
,
or
sterrers
vppe
,
to
heare
the
word
of
God
,
to
embrace
and
to
obey
it
.
Gnosticon
,
is
a
part
of
knowledge
which
doth
contayne
the
worshipping
of
God
,
the
knowledge
of
the
Law
,
of
the
Gospell
,
and
of
the
Sacraments
,
the
Epitome
and
briefe
summe
whereof
is
Cathechisis
,
that
is
to
say
Instruction
.
The
last
appertayneth
vnto
practise
,
for
it
is
conuenient
that
the
obedience
of
the
harte
,
and
innocencie
of
life
should
follow
knowledge
:
For
fayth
as
S.
Paule
witnesseth
,
oughte
to
be
vnfayned
,
and
effectual
through
loue
.
This
deuision
serueth
to
this
ende
,
that
thou
maist
know
the
vse
of
the
holy
Scriptures
,
that
is
to
say
,
that
thou
mayest
obeye
the
exhorter
,
beleeue
the
teacher
,
and
doe
according
as
thou
beleeuest
.
For
he
is
worthy
(
sayth
Agapetus
)
of
God
who
doth
nothing
vnworthy
of
God
,
but
thinketh
those
thinges
which
are
of
God
,
and
speaketh
the
things
which
he
thincketh
,
&
doth
the
thing
which
he
speaketh
.
¶
Of
the
formes
and
kindes
of
Narrations
.
IN
speakinge
of
the
formes
of
a
Narration
,
I
will
declare
foure
thinges
in
order
.
First
with
what
helpes
he
ought
to
be
instructed
,
that
will
become
a
profitable
interpretour
.
Secondly
which
are
the
causes
of
Narrations
.
Thirdly
what
be
the
kindes
of
interpreting
,
and
last
of
all
what
is
the
vse
of
commentaryes
,
or
expositions
.
¶
The
aydes
or
helpes
of
an
interpretour
.
THat
a
profitable
interpretour
oughte
to
be
instructed
with
liberal
doctrine
,
and
especiallye
wyth
the
knowledge
of
Rhetoricke
and
Logicke
,
there
is
no
man
which
will
doubt
thereof
.
Wherefore
I
will
come
to
certaine
other
helpes
by
which
heede
is
taken
,
that
the
interpretour
go
not
astraye
from
Godlines
.
Therefore
in
intreating
of
holye
misteryes
,
foure
kindes
of
care
especially
do
belong
vnto
him
,
who
desireth
reth
to
be
free
from
erroure
,
and
safe
from
the
deceites
of
hereticks
:
Let
the
first
care
be
to
seeke
God
and
his
will
in
the
Scriptures
,
wyth
feare
and
humilitie
,
that
hee
may
knowe
him
truly
in
oure
Lord
Iesus
Christe
:
Let
the
second
care
be
to
haue
the
sacred
worde
of
God
for
a
rule
.
This
care
ioyned
wyth
the
former
shall
cause
thee
to
be
conuersaunt
in
the
Scriptures
without
arrogancy
or
contention
,
and
that
thou
bee
not
puffed
vppe
wyth
foolishe
rashnes
,
but
rather
craue
his
helpe
with
humility
,
whom
in
the
Scriptures
thou
seekest
faythfully
:
the
seconde
care
causeth
thee
also
,
that
thou
be
not
carefull
of
those
thinges
which
are
not
founde
written
in
the
woorde
of
the
Lorde
.
For
thou
oughtest
to
be
content
wyth
that
lighte
,
which
the
Lord
hath
shewed
thee
to
be
followed
.
Let
the
third
care
be
diligentlye
to
conferte
the
Scriptures
,
to
th
ende
that
the
consente
of
Moses
,
of
the
Prophetes
,
of
Christe
,
and
of
the
Apostles
,
maye
euidentlye
appeare
,
and
that
suche
sentences
as
seeme
to
disagree
,
throughe
conference
maye
be
reconcyled
,
the
cyrcumstaunces
of
the
places
beinge
dilligentlye
obserued
.
This
care
causeth
thee
not
rashlye
to
take
houlde
of
anye
one
sentence
of
the
Scriptures
to
assaulte
or
repugne
another
therewyth
,
from
whence
no
doubt
all
the
sectes
of
heresye
haue
spronge
vppe
,
which
thing
that
it
maye
the
more
euidentlye
appeare
,
wee
shall
openlye
declare
by
examples
.
Arrius
doothe
heare
the
Sonne
sayinge
:
The
Father
is
greater
thenne
I.
This
Sentence
hee
snatcheth
,
and
therewyth
,
is
girded
,
and
armed
to
vanquish
and
ouercome
the
deuinitie
of
Christe
:
Contrariwyse
,
Manichaeus
to
the
ende
hee
mighte
take
away
the
humanity
of
Christ
,
snatcheth
the
sayinge
of
S.
Paule
in
his
first
Epistle
to
the
Corinthians
,
the
15.
Chapter
,
where
Christ
is
called
the
second
Adam
from
heauen
heauenlye
.
Againe
there
are
some
which
acknowledge
the
deuinitie
,
and
confesse
the
humanity
,
but
they
make
two
persons
in
Christe
,
the
worde
,
and
the
sonne
of
the
Virgin.
Osiander
,
because
it
is
written
that
Lord
is
our
righteousnes
:
doth
ascribe
iustification
to
the
deuine
nature
alone
,
as
thoughe
the
humanity
were
of
no
force
at
all
,
to
the
benefite
of
saluation
.
Stancharus
on
the
contrary
syde
(
because
the
worde
of
promise
,
is
of
the
seede
of
a
woman
,
and
Paule
calleth
Iesus
Christe
,
beinge
man
a
mediatour
)
wyth
draweth
the
benefite
of
redemption
from
the
deuinitie
,
and
doth
attribute
the
same
to
the
onelye
humanitye
.
Here
if
there
had
beene
the
feare
of
our
Lord
,
and
true
humilitie
,
and
if
the
desire
of
contention
and
pride
had
beene
absente
,
they
might
easly
haue
iudged
of
these
misteries
,
by
conference
of
the
Scriptures
.
Let
the
first
care
be
to
referre
euery
interpretation
to
the
proportion
of
fayth
,
from
the
which
if
the
interpretation
doe
disagree
,
it
shal
be
accompted
false
.
But
contrarywise
,
if
it
do
agree
with
it
althoughe
sometimes
it
erreth
from
the
marke
,
and
minde
of
the
aucthore
,
yet
oughte
ye
to
knowe
,
that
this
is
done
without
the
daunger
of
saluation
.
But
what
is
it
to
call
an
interpretation
to
the
proportion
of
fayth
:
it
is
so
to
ordaine
it
,
that
it
maye
be
corespondente
to
the
first
principles
of
fayth
,
and
that
it
maye
seeme
to
be
as
it
were
builded
vppon
them
.
For
those
thinges
are
sayde
to
be
done
accordinge
to
the
proportion
which
are
made
by
comparison
to
another
thinge
,
or
els
when
other
thinges
are
framed
by
the
comparison
of
others
.
Wherevppon
when
Paule
doth
commaunde
that
Prophecye
,
that
is
to
say
,
the
interpretation
of
the
Scriptures
,
ought
to
be
proportionable
to
fayth
,
hee
wylleth
that
the
interpretour
shoulde
haue
respecte
to
the
firste
principles
of
Religion
,
which
are
plaine
and
manifest
,
as
conserninge
the
lawe
and
the
promises
of
the
Gospell
,
with
the
which
euery
interpretation
oughte
to
agree
.
Wherefore
the
Papistes
in
the
exposition
of
this
saying
:
(
If
thou
wilt
enter
into
life
keepe
the
commaundementes
)
Do
departe
from
the
proportion
of
fayth
,
when
they
do
conclude
of
this
sayinge
,
That
men
may
obtaine
saluation
by
their
owne
proper
workes
,
for
this
interpretation
doth
striue
with
cleare
and
manifest
principles
:
As
are
these
,
The
seede
of
the
woman
shall
breake
the
Serpentes
heade
,
also
,
The
Lambe
of
God
,
that
taketh
awaye
the
sinnes
of
the
worlde
:
and
againe
,
If
righteousnes
be
of
the
law
Christe
dyed
in
vaine
.
And
alwayes
after
this
maner
the
mind
of
the
interpretour
ought
to
be
bent
,
to
the
firste
principles
of
our
Religion
,
from
the
which
hee
shall
not
suffer
hymselfe
to
be
drawne
awaye
by
any
Sophisticall
reason
:
For
hee
that
countemneth
this
proportion
of
Fayth
,
commended
of
S.
Paule
to
the
interpretour
,
and
els
where
doth
seeke
an
interpretation
contrary
to
the
rule
of
faith
,
let
him
be
assured
that
hee
shal
be
plagued
of
GOD
.
For
like
as
in
tymes
paste
vnder
the
olde
Testamente
,
fyer
oughte
alwayes
to
be
taken
from
the
fier
of
the
Aulter
,
wherewith
their
Sacrifice
shoulde
be
burned
:
so
euery
interpretation
of
the
Scriptures
,
should
depend
vppon
the
euerlasting
word
of
God
.
And
euen
as
Nadab
and
Abihu
,
for
putting
straunge
fier
in
theyr
Censors
,
which
they
were
commaunded
to
doe
,
were
punished
of
the
Lorde
:
so
heretickes
bringing
in
the
deuision
of
reason
,
and
the
deceites
of
Philosophie
,
in
steede
of
true
religion
,
are
to
be
iudged
worthye
of
punishmente
.
And
thus
muche
concerninge
the
helpes
of
an
interpretour
:
nowe
will
I
declare
that
which
in
the
second
place
was
propounded
.
¶
The
causes
of
interpretation
.
IN
the
preface
of
Philip
Melancthons
places
,
foure
causes
of
interpretations
are
rehearsed
,
whereof
this
is
the
first
,
that
the
kind
of
speache
may
be
vnderstode
:
for
hearers
or
readers
do
not
in
euery
place
vnderstand
the
phrases
of
a
straunge
tongue
,
yea
sometimes
men
of
singuler
learning
take
greate
paines
in
this
thinge
:
for
oftentimes
it
happeneth
that
a
sentence
being
expounded
w●●●
the
word
of
a
straung
tongue
,
which
tho●ghe
they
aunswering
truly
in
significat●●●
yet
notwithstandinge
they
keepe
not
〈◊〉
same
sence
in
both
tongues
,
and
th●
〈◊〉
the
difference
of
the
phrase
,
or
manner
of
speache
.
Therefore
leaste
here
vnwares
wee
may
be
deceyued
,
oftentimes
a
learned
interpretour
is
needeful
.
The
second
cause
,
is
the
iudgement
of
the
order
of
thinges
:
For
he
that
perceyueth
not
the
maner
of
the
handling
,
shal
certainly
very
often
times
be
deceiued
:
as
they
are
which
recyte
out
of
Paule
,
this
saying
against
the
Iustification
of
faith
:
Not
the
hearers
of
the
Law
but
the
doers
shal
be
iustifyed
.
Here
if
they
had
considered
the
maner
of
the
handling
they
might
haue
seene
Paule
in
that
place
,
not
to
haue
preached
of
the
iustification
of
works
,
that
is
to
say
,
the
men
shoulde
be
counted
iustifyed
throughe
woorkes
before
God
,
when
as
Paule
there
laboureth
to
confute
this
opinion
against
the
doctrine
of
fayth
.
Therefore
an
interpretour
is
needeful
,
which
may
shew
cunninglye
an
order
,
and
the
partes
thereof
:
the
profite
of
which
thing
is
greater
then
that
it
can
be
declared
in
few
wordes
.
The
third
cause
ought
to
be
the
witnes
of
a
true
interpretation
,
for
when
the
hearers
perceiue
the
interpretations
to
be
brought
from
the
word
of
God
,
&
do
see
the
agreement
of
the
word
of
God
,
and
of
the
pure
Church
with
the
interpretation
:
they
loue
the
doctrine
more
earnestly
,
and
do
learne
it
more
greedely
.
The
fourth
cause
,
is
the
confutation
of
false
opinions
,
least
learners
should
be
infected
with
the
poysons
of
heretickes
These
causes
are
sufficiently
greate
enough
for
that
which
God
wyll
haue
the
mynisterye
of
his
woorde
both
in
scholes
,
and
in
Churches
to
be
preserued
.
¶
The
kinds
of
interpretinge
.
ALthough
by
those
things
,
which
I
haue
sayd
alreadye
,
concerning
the
causes
of
interpretations
,
the
kindes
of
interpreting
may
after
a
sorte
be
vnderstode
,
yet
because
it
is
needeful
to
haue
them
seperated
,
I
wil
intreate
of
them
as
plainly
as
I
can
,
accordinge
as
before
I
haue
promised
:
wherefore
I
haue
noted
foure
kindes
of
expounding
holy
thinges
in
reading
the
commentaryes
of
diuers
aucthours
.
¶
The
Grammarian
his
kind
of
interpreting
.
SOme
nothinge
carefull
of
the
Methode
of
a
treatise
,
do
onely
expounde
the
wordes
and
the
phrases
after
a
familiar
&
plaine
manner
,
which
kinde
of
interpretation
,
because
it
consisteth
of
a
certaine
exposition
of
Grammer
,
it
shal
be
called
Grammaticall
:
This
kinde
did
Athanasius
,
Theophilacte
,
Ambrose
,
and
many
others
followe
:
trulye
this
is
prayse
worthie
,
that
suche
excellente
men
which
were
able
both
aboundantly
,
&
eloquently
to
make
long
disputations
,
and
orations
of
euery
matter
:
that
notwithstanding
hath
submitted
themselues
,
to
the
Grāmariās
.
For
they
knew
wel
that
from
thence
a
true
sentence
shoulde
be
taken
.
Furthermore
this
kinde
of
an
interpretour
,
oughte
to
be
instructed
with
liberall
learning
.
For
first
he
ought
to
haue
the
knowledge
of
that
tongue
,
which
the
authore
of
the
wryting
vseth
:
vnlesse
he
desire
to
see
rather
wyth
other
mens
eyes
than
with
his
owne
.
Althoughe
a
perfect
knowledge
is
not
here
requyred
,
yet
there
ought
to
be
so
much
skill
that
hee
be
able
to
conferre
together
these
thre
tongues
,
the
Hebrewe
,
Greeke
and
Latin.
For
a
deuine
interpretour
hath
neede
of
these
three
tongues
,
the
conference
whereof
,
he
that
is
studious
shall
perceyue
to
yeld
more
profite
then
the
tedious
commentaries
of
great
men
.
Againe
to
th
ende
hee
maye
interprete
that
thing
aptly
,
which
he
vnderstandeth
truly
,
Logicke
is
necessary
,
which
oftentimes
to
a
Grammarian
interpretour
,
doth
put
to
her
willing
hand
.
He
shal
also
be
not
a
litle
holpen
with
the
commentaries
of
variety
,
from
whence
he
may
learne
diuers
formes
of
varying
one
and
the
selfe
same
sentence
.
¶
The
Logician
his
kinde
of
interpreting
.
OThers
when
they
see
,
that
order
obtayneth
the
chiefest
partes
in
all
thinges
,
they
seeke
oute
and
declare
the
Methode
&
order
of
a
treatise
,
&
do
put
forth
questions
,
argumentes
,
collations
,
and
do
briefely
reduce
the
arguments
to
certaine
chapters
,
or
common
places
,
as
thoughe
they
were
consultations
.
This
is
a
most
especiall
care
to
this
kinde
of
interpretour
,
that
all
things
may
be
expounded
openly
,
and
declared
distinctlye
.
But
because
this
kinde
is
most
profitable
in
the
scholes
,
I
will
briefely
shewe
the
way
,
which
the
interpretour
in
this
kind
may
safely
follow
,
which
thing
that
it
may
be
done
more
plainly
,
I
wil
comprehend
al
the
whole
matter
in
foure
Canons
,
or
general
rules
.
¶
The
first
Cannon
.
IN
the
beginning
of
the
reading
of
any
holy
Scripture
,
he
ought
first
of
all
things
to
speake
of
the
kinde
of
doctrine
,
and
that
(
as
it
seemeth
to
mee
)
maye
fitlye
be
done
after
this
maner
.
First
,
he
oughte
to
expounde
what
kind
of
doctrine
it
is
,
from
whence
he
may
fall
into
the
commendation
therof
.
Secondly
,
he
should
shew
auctority
.
Thirdly
,
he
should
signifye
of
what
certainty
it
is
,
&
from
whence
it
should
be
taken
.
Fourthly
,
what
is
the
necessity
.
Fiftlye
,
he
shoulde
declare
what
profite
and
commodity
should
proceede
from
thence
to
the
hearers
.
These
fiue
pointes
in
the
beginning
of
any
holye
booke
(
in
my
iudgemente
)
are
verye
profitable
to
be
handled
.
Neither
do
I
disalowe
it
,
if
either
hee
adde
some
thinges
to
these
,
or
take
othersome
awaye
,
so
that
he
deceiue
not
the
hearers
,
who
when
they
learne
,
doe
also
greedelye
seeke
for
the
Methode
of
immitation
.
¶
The
second
Cannon
.
WHeras
according
to
this
first
Cannon
,
we
haue
generally
spoken
of
the
kinde
of
doctrine
,
wee
may
profitablie
discende
to
Hypothesis
,
that
is
to
say
,
to
the
particuler
wrytinge
,
which
is
layed
before
vs
to
be
expounded
,
in
which
place
,
these
thinges
are
needefull
to
bee
spoken
off
,
by
him
which
followeth
the
Logicians
kinde
of
interpreting
.
First
,
who
and
what
maner
of
man
,
the
aucthour
of
the
wrytinge
is
,
and
from
whence
the
aucthoritye
of
the
wrytinge
doth
depende
.
Secondly
,
what
was
his
occasion
of
wryting
,
the
obseruation
wherof
helpeth
to
vnderstande
the
order
of
the
treatise
.
Thirdly
,
what
is
the
state
of
the
matter
or
principall
question
,
whether
one
or
many
from
whene
,
Iudgement
may
be
giuen
of
the
kinde
of
the
cause
,
and
the
endeuour
of
the
whole
writing
,
that
is
to
say
,
the
ende
and
verye
laste
scope
,
maye
be
perceiued
and
knowne
.
Fourthly
what
is
the
Methode
of
this
present
wryting
,
or
(
which
is
all
one
)
what
is
the
order
of
the
treatise
,
whiche
excepte
it
bee
obserued
,
the
laboure
of
the
teacher
shal
be
little
or
nothinge
profitable
.
¶
The
thirde
Cannon
.
WE
must
diligently
obserue
this
,
in
al
the
writinges
of
the
Prophets
and
the
Apostles
,
that
whilst
they
teach
,
they
oftentimes
fall
into
admonitions
,
reprehensions
,
prayses
,
threatnings
,
comforts
,
&c.
wherewith
they
applye
their
doctrine
to
the
hearers
,
&
do
pricke
them
forwardes
,
to
receiue
their
doctrine
.
They
that
consider
not
this
,
can
neither
obserue
the
order
of
the
treatise
themselues
,
nor
yet
shewe
the
way
well
to
any
others
.
But
I
will
speake
more
of
this
Canon
hereafter
,
wheras
I
shal
intreat
of
the
large
and
ample
treatise
of
common
places
.
¶
The
fourth
Canon
.
AN
exposition
of
euery
chapter
may
very
fitly
be
made
after
this
maner
,
in
the
first
place
the
whole
chapter
muste
be
gathered
into
a
certaine
briefe
collection
or
summe
,
which
none
may
conueniently
do
,
vnles
he
be
skilful
in
Logicke
.
For
those
things
which
are
spoken
specially
&
by
parts
,
he
shall
reduce
to
generalities
&
to
the
whole
,
and
cut
of
those
thinges
which
are
accessaries
&
of
lesse
value
,
neither
shal
he
adde
to
al
maner
arguments
of
things
,
but
shal
be
content
only
with
a
sume
of
things
:
and
all
other
matters
which
are
added
for
amplification
,
or
deduction
of
thinges
must
be
remoued
.
In
the
second
place
hee
shall
declare
the
order
of
the
chapter
,
in
shewing
how
it
agreeth
with
that
which
wente
before
,
(
if
anye
thinge
wente
before
)
and
shall
declare
the
chiefe
partes
,
and
giue
admonition
how
they
follow
.
In
the
thirde
place
the
exposition
of
the
texte
shall
ensue
,
the
common
places
shal
be
noted
,
that
all
things
may
be
conuerted
to
profite
.
But
the
waye
of
the
inuention
of
places
,
shal
be
taughte
hereafter
,
where
wee
shall
intreate
of
the
places
that
belonge
to
a
preacher
:
at
this
time
it
suffiseth
briefely
to
haue
shewed
what
is
needefull
to
be
done
.
¶
The
oratour
his
kind
of
interpreting
.
THere
is
also
a
kind
of
interpretation
pertayning
to
Oratours
,
most
profitable
in
Churches
&
scholes
,
wherein
the
greateste
wits
haue
exercised
themselues
:
as
Basile
,
Gregory
Nazianzene
,
Chrisostome
,
Augustine
,
&
many
other
Greekes
&
Latins
,
for
these
do
exposio
euery
question
more
at
larg
after
the
maner
of
Rhethoritians
,
of
which
thinge
wee
muste
speake
againe
when
wee
come
to
the
treatise
of
common
places
.
¶
The
mixt
kinde
of
interpreting
.
THe
mixt
kinde
of
interpreting
is
,
when
the
interpretour
either
mingleth
all
thinges
aboue
rehearsed
,
or
els
ioyneth
certaine
of
them
together
,
which
thing
not
a
few
in
our
time
,
are
wont
to
do
with
great
profite
,
in
whose
nomber
Philip
Melancthon
,
without
doubte
is
the
chiefe
,
whom
manye
worthie
men
:
as
Bucer
,
Caluine
,
Brentius
,
Beza
,
&
diuers
others
,
do
immitate
&
follow
.
¶
The
vse
of
Commentaries
.
MAny
do
abuse
Commentaries
,
whilest
they
labour
continually
in
them
,
litle
or
nothing
esteeming
the
text
of
the
Bible
,
who
do
like
vnto
him
that
trauayling
some
whither
,
determineth
to
abide
alwayes
in
his
iourneye
.
For
Commentaries
are
like
to
the
Image
of
Mercurie
.
For
like
as
they
are
set
vp
of
purpose
to
shew
the
right
way
to
trauelers
,
least
they
should
goe
out
of
the
waye
,
so
commentaries
do
leade
,
as
it
were
by
the
hande
,
the
vnexercised
reader
:
which
he
shoulde
not
alwayes
vse
,
but
so
as
the
trauaylour
doth
vse
the
Images
of
Mercurie
.
For
the
trauaylour
loketh
not
vpon
them
,
when
by
often
times
goinge
that
waye
,
hee
knoweth
the
way
perfectly
.
Here
first
of
all
the
interpretour
is
admonished
of
his
dutie
,
that
is
to
say
,
that
he
thincke
he
oughte
to
shew
a
way
,
and
that
a
most
ready
waye
to
the
hearers
,
and
not
to
hinder
suche
as
make
hast
to
go
forward
.
Moreouer
euen
heare
it
is
euidence
in
what
estimation
the
disciples
of
the
Apostles
,
and
their
successours
being
interpretours
of
the
Scriptures
are
to
be
had
.
For
all
these
are
to
be
followed
in
so
much
as
they
haue
the
scriptures
of
the
Prophetes
and
of
the
Apostles
going
before
them
,
but
if
somtimes
they
do
erre
from
this
,
let
vs
acknowledge
our
common
facility
and
readines
in
falling
,
&
pray
to
God
earnestly
,
that
he
suffer
vs
not
to
fal
into
daungerous
errours
.
¶
The
waye
to
frame
or
make
holy
Sermons
.
THe
Methode
or
making
of
Sermons
,
is
a
sure
way
and
meanes
shewing
a
reason
of
making
sacred
Sermons
.
And
because
those
thinges
which
are
needefull
to
be
declared
in
the
Church
,
are
not
of
one
kinde
,
nor
can
be
handled
after
one
sorte
:
It
were
verye
profitable
first
to
shewe
the
kindes
of
Sermons
,
afterwards
the
meanes
whereby
euery
thinge
maye
be
intreated
of
wyth
profite
,
to
th
end
there
may
be
a
certaine
prescript
&
compendious
way
of
making
Sermons
.
For
such
as
shal
be
ministers
of
the
most
holye
ministery
of
the
worde
(
then
the
which
nothing
can
be
more
holy
)
which
beinge
confirmed
with
vse
and
exercise
,
they
may
encrease
with
preceptes
of
Logicke
,
&
Rhetoricke
.
I
do
not
forge
new
precepts
,
but
do
applie
the
common
rules
of
Logitians
and
Rhetoritians
,
to
a
certaine
matter
,
and
doe
ioyne
together
with
preceptes
the
practise
of
learned
men
,
whom
I
haue
heard
preache
,
that
the
immitation
mighte
be
the
more
easye
,
which
truly
would
be
but
very
weake
:
vnlesse
it
were
holpen
wyth
preceptes
,
as
I
haue
said
before
in
the
preface
.
¶
The
kinds
of
Sermons
.
BEfore
I
come
to
the
kinds
of
Sermons
I
will
briefely
touche
the
partes
,
which
may
very
well
be
counted
foure
in
nomber
,
the
Exordium
or
beginninge
,
the
Treatise
,
the
Digression
end
the
Conclusion
.
The
Exordium
in
this
place
,
is
the
beginning
of
the
sermon
,
after
inuocation
and
prayer
is
made
,
and
the
holye
lesson
,
or
text
read
and
recited
,
which
wee
purpose
to
handle
and
to
intreate
of
.
This
may
very
aptly
somtimes
be
taken
vppon
the
occasion
,
or
oportunity
,
somtimes
from
other
cyrcumstaunces
.
And
it
should
be
so
handled
that
it
might
be
,
as
it
were
a
certaine
way
,
to
that
thing
which
we
minde
to
intreate
of
.
It
must
be
modest
,
briefe
and
graue
to
th
ende
it
maye
obtaine
the
good
will
of
the
hearers
,
maye
styrre
them
vppe
by
easines
of
teaching
,
and
maye
keepe
theym
attentiue
.
The
treatise
or
manner
of
handlinge
,
doth
alter
throughe
diuersity
of
theames
,
wherby
it
happeneth
that
sometimes
it
is
contente
with
a
deuision
,
and
an
exposition
:
and
that
when
it
is
a
simple
theame
.
Diuision
is
a
sentence
by
the
which
we
briefely
declare
what
things
wee
will
speake
of
,
this
is
commended
for
the
breuitye
,
the
perfectnes
and
fewnes
of
words
,
for
the
which
aske
counsaile
&
helpe
of
the
precepts
of
Oratours
.
Exposition
is
a
sentence
,
wherin
the
parts
of
a
diuision
are
declared
,
and
it
is
three
fould
.
Synthetical
,
Dicretical
,
and
Analyticall
,
of
which
hereafter
wee
shall
intreate
more
at
large
.
This
exposition
is
sometimes
simple
,
when
as
no
argumentes
are
added
:
sometimes
mixte
,
when
the
reasons
of
the
partes
of
an
exposition
are
intermingled
:
sometimes
wyth
deuision
.
Ye
may
seeke
out
the
confirmation
of
the
partes
of
deuision
,
and
the
confutation
of
the
opinions
of
others
stryuing
with
ours
,
and
that
so
often
as
the
theame
is
compounded
.
The
Wysedome
of
the
preacher
shal
easlye
iudge
,
when
the
confutation
should
go
before
the
confirmation
,
&
when
it
should
follow
:
it
must
go
before
of
necessitye
when
the
mindes
of
the
hearers
are
before
hande
possessed
and
holden
wyth
errour
:
for
they
cannot
receiue
the
truth
before
they
are
deliuered
from
the
errour
and
falsehode
.
Digression
is
a
sentence
,
wherby
the
doctrine
is
applyed
to
the
hearers
,
by
conforting
,
chiding
,
fearing
&
admonishing
.
In
this
the
beginning
,
the
end
,
&
the
place
are
specially
to
be
considered
:
the
beginning
is
that
it
may
seeme
of
his
owne
accord
to
flow
out
of
the
doctrine
.
The
end
that
it
may
go
together
and
agree
with
the
doctrine
following
,
if
anye
doctrine
be
expounded
:
The
place
that
it
maye
be
put
to
th
ende
of
euery
member
of
a
diuision
or
partition
,
lest
the
iudgement
of
learners
,
should
be
troubled
with
interruption
of
doctrine
,
more
shal
be
spoken
of
digression
hereafter
.
Peroration
,
is
the
conclusion
of
the
treatise
.
This
doth
both
briefly
rehearse
the
summe
of
the
thinges
which
are
handled
,
and
doth
also
fiere
vp
the
mindes
of
the
hearers
with
the
commendation
of
the
doctrine
expounded
,
and
by
shewyng
the
vse
thereof
.
Now
let
vs
come
to
speake
of
the
kindes
of
a
sermon
.
There
are
generally
tw●o
kyndes
of
preachinges
,
the
one
appertayneth
to
teaching
:
the
other
to
exhortation
.
That
whiche
appertayneth
to
teaching
,
is
of
simple
places
,
and
those
as
well
of
persones
as
of
thinges
,
and
of
places
compounded
,
of
generall
sentences
,
and
particuler
argumentes
.
The
other
whiche
appertayneth
to
exhortation
,
is
diuided
into
three
partes
,
for
either
it
persuadeth
,
or
rebuketh
,
or
comforteth
.
This
difference
or
distinction
of
sermons
may
be
proued
.
First
of
the
diuersitie
of
hearers
,
to
whome
the
sermon
shal
be
applied
.
For
either
they
are
altogether
rude
,
and
must
bee
taughte
,
to
whome
the
first
kinde
dothe
appertayne
,
or
els
they
are
not
rude
,
but
rather
feble
and
faint
harted
,
and
must
be
lifted
vp
with
consolations
:
or
els
slowe
,
and
they
must
bee
pricked
forwarde
:
or
els
contemners
,
and
are
to
be
chastened
with
threatninges
.
To
these
foure
kindes
of
hearers
al
the
sermons
of
Christe
are
to
be
derected
,
for
sometyme
hee
teacheth
the
ignoraunt
whiche
are
desirous
to
learne
,
and
sometime
it
comforteth
,
and
styrreth
vp
the
faint
harted
:
nowe
hee
exhorteth
the
slower
sorte
,
and
nowe
with
threatninges
,
he
terrifieth
suche
as
are
prophane
,
and
vngodly
.
Hereof
we
may
euerywhere
easelye
finde
examples
in
the
historie
of
the
Gospell
.
Agayne
,
the
same
is
proued
by
the
vse
and
custome
of
the
holy
Scripture
:
For
Paule
wryteth
thus
in
his
seconde
epipistle
to
Timothe
,
and
the
thyrde
chapter
.
All
scripture
geuen
by
inspiration
of
God
,
is
profitable
to
improue
,
to
amende
,
and
to
instructe
in
righteousnes
that
the
name
of
God
may
be
perfecte
and
prepared
vnto
all
good
workes
.
Here
the
foure
folde
vse
of
the
scripture
is
declared
,
and
that
with
foure
woordes
whiche
are
in
the
Greeke
tongue
named
Didascalia
,
Elenchos
,
Epanorthosis
,
and
Paidia
.
Didascalia
,
is
to
be
handled
in
the
first
kinde
,
that
is
to
say
,
in
that
whiche
appertaineth
to
teaching
.
Elenchos
,
hath
chiding
.
Epanorthosis
is
when
the
fal
is
lifted
vp
,
and
made
stedfast
,
whiche
manifestly
appeareth
to
bee
done
with
consolations
and
comfortes
.
Paidia
,
is
the
teaching
of
children
,
whose
chiefest
office
is
,
to
perswade
to
goodnes
,
and
honestie
,
and
to
dissuade
from
wicked
and
filthie
thynges
.
Our
distinction
therefore
agreeth
with
the
varietie
of
the
hearers
,
with
the
ensample
of
Christe
,
and
with
the
tradition
of
Paule
.
But
because
the
hearers
are
mixed
in
publicke
assemblies
it
commeth
to
passe
,
that
the
prophetes
,
Christ
,
th
apostles
,
&
all
the
godly
ministers
of
the
worde
doe
oftentimes
builde
&
frame
out
of
doctrine
,
consolations
,
perswasions
,
and
chidings
,
all
which
the
force
of
doctrine
hathe
as
it
were
ioyned
with
it
:
euen
as
I
haue
sayde
before
,
is
done
in
the
wrytinges
of
the
Prophetes
and
Apostles
:
whose
examples
it
becommeth
godlye
ministers
to
folowe
in
makyng
of
Sermones
.
Neyther
is
our
distinction
to
bee
disallowed
whiche
doth
appertayne
to
the
nature
of
teachynge
of
thynges
,
and
doth
shewe
what
order
and
waye
is
to
be
obserued
in
makyng
of
Sermones
,
although
sometymes
those
thynges
whiche
I
haue
named
as
accessaries
,
and
impertinent
,
are
applied
by
the
figure
of
digression
,
which
thing
who
so
euer
doth
not
obserue
,
can
neyther
make
their
owne
sermons
well
,
neyther
iudge
of
other
mens
,
nor
yet
beare
them
awaye
in
mynde
.
Wherfore
the
kyndes
of
sermons
must
first
be
distinguished
,
and
then
those
thinges
whiche
are
added
,
maye
verye
well
bee
formed
and
framed
.
¶
The
kynde
of
teaching
.
THat
part
of
sermon
which
appertaineth
to
teaching
,
is
that
whose
ende
is
,
to
teache
the
ignoraunte
hearers
.
In
this
kynde
of
sermon
the
godly
preacher
shall
imploye
his
whole
strengthe
first
that
he
himselfe
do
perfectly
vnderstande
the
thing
that
is
to
be
taught
:
Next
that
hee
frame
with
him selfe
a
full
and
perfecte
order
of
the
same
in
wryting
.
Thirdly
,
that
hee
expounde
the
same
in
a
plaine
and
common
speache
,
not
hauing
any
respecte
to
his
owne
commendation
for
his
eloquence
,
but
rather
to
aduaunce
the
glory
of
God
,
and
helpe
the
capacitie
of
the
present
hearers
,
whiche
if
hee
doe
,
he
may
hope
that
the
hearer
shall
not
wauer
in
opinions
any
more
,
but
consent
to
the
true
and
cleare
doctrine
.
And
because
there
are
two
kyndes
as
before
in
diuision
I
haue
declared
,
that
sermon
which
appertaineth
vnto
teaching
,
to
wytte
,
Simple
or
of
simple
places
:
and
compounde
or
of
compounde
places
:
The
order
of
teaching
requireth
that
in
the
first
place
,
wee
speake
of
the
simple
manner
of
teaching
,
but
because
in
the
simple
kind
of
teaching
,
sometimes
the
persons
,
some
times
the
thinges
are
intreated
of
,
it
seemeth
best
first
to
speake
of
the
treatise
of
persons
.
¶
Of
the
simple
kinde
of
teaching
which
belongeth
vnto
persones
.
THere
are
twoo
kindes
of
the
treatise
of
persones
,
the
one
belongeth
to
examples
the
other
vnto
demonstration
.
For
if
anye
deede
of
the
persone
is
layde
before
vs
,
it
is
an
example
:
but
if
the
whole
persone
be
discribed
it
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
to
say
,
demonstration
of
the
persone
.
Of
that
treatise
of
persons
whiche
belong
to
examples
.
When
any
persone
therfore
is
set
before
vs
out
of
the
holy
histories
,
whose
whole
life
is
not
described
,
but
some
deede
of
the
persone
is
brought
forth
,
&
that
for
the
cause
either
of
the
doctrine
,
or
of
the
immitation
,
or
els
of
the
admonition
,
it
shal
be
a
treatise
Paradigmatical
,
that
is
to
say
,
belonging
vnto
examples
.
After
this
manner
Paule
doth
set
forth
Abraham
to
the
Romaines
,
&
to
the
Galathians
,
after
this
manner
the
epistle
to
the
Hebrewes
,
chap.
xi
.
reciteth
a
great
scroule
,
&
number
of
prophets
&
of
kings
.
By
Abraham
his
deede
,
the
doctrine
&
nature
of
faithe
is
taught
,
the
immitation
commended
,
that
exercises
of
vocation
,
&
the
fruites
and
workes
of
true
godlines
are
confirmed
.
The
repentaunce
of
Manasses
doth
teache
vs
that
such
as
do
fal
,
are
receiued
againe
,
&
therfore
is
profitably
set
before
vs
for
immitations
sake
:
it
putteth
vs
in
minde
of
the
mercy
of
God
,
which
of
his
mere
goodnes
,
receiueth
into
fauour
so
cruell
a
persecutour
of
his
churche
,
&
so
vile
an
Idolater
.
But
here
we
must
speake
against
those
men
,
who
oftentimes
do
abuse
the
examples
of
sainctes
For
there
ar
some
who
had
rather
immitate
the
wicked
deedes
of
saincts
then
their
vertues
:
&
do
defend
them selues
with
the
examples
of
sainctes
.
There
are
some
also
which
out
of
the
personal
deedes
of
sainctes
and
extraordinary
commaundements
,
do
il
fauoredly
frame
a
forme
of
an
act
,
&
do
commend
the
same
as
a
generall
lawe
:
they
are
not
worthy
of
any
answer
.
These
ar
to
be
called
againe
into
the
right
way
by
an
abmonition
.
For
it
behoueth
vs
to
kepe
a
difference
betwene
the
common
&
personal
commaundements
,
or
precepts
of
godlines
,
which
only
do
touch
one
people
,
or
one
man
.
The
Hebrewes
were
commaunded
to
robbe
the
Egiptians
.
Abraham
by
Gods
commaundement
maketh
him-selfe
ready
to
slaye
his
sonne
,
for
a
sacrifice
in
the
mounte
Moria
.
These
personal
actes
are
not
to
be
applied
particularly
,
but
onely
generally
:
For
out
of
both
these
examples
we
must
learne
obedience
vnto
God
in
those
thinges
which
he
requireth
of
vs
in
his
worde
.
Also
in
this
treatise
of
th examples
of
persons
,
it
is
manifest
,
that
the
papistes
,
&
especially
the
monkes
haue
daungerously
erred
:
who
&
their
sermons
haue
laide
before
vs
I
know
not
what
counterfait
petie
sainctes
,
&
haue
fained
them
to
haue
liued
al
their
life
long
so
blameles
,
that
they
neuer
offended
,
no
not
in
the
least
thing
.
Such
a
fained
description
of
persons
,
maketh
rather
to
disperation
than
to
the
edifieng
of
the
conscience
,
wrastling
with
the
greatnes
of
sinne
,
&
of
the
wrath
of
God.
Therfore
let
vs
take
vnto
vs
true
examples
,
and
let
vs
leaue
fayned
examples
for
the
Poetes
,
whiche
are
not
to
be
handled
of
them
whiche
are
called
by
saint
Paule
the
Stewardes
of
the
misteries
of
God
.
The
sacred
scripture
and
the
true
historie
doth
minister
examples
sufficiently
:
as
of
Abraham
,
Iob
,
of
Ioseph
,
of
Manasses
,
of
Mary
Magdalene
,
of
the
theefe
which
was
conuerted
,
&
of
such
like
:
for
out
of
such
as
these
ar
,
we
may
not
onely
reache
the
hearers
true
godlines
,
but
also
the
forme
of
liuing
according
to
their
kynde
of
calling
.
Therfore
the
godly
preacher
must
remember
to
shewe
forthe
examples
profitable
vnto
godlines
,
and
not
those
whiche
seeme
to
cause
disperation
.
Nowe
it
is
time
that
we
declare
those
thinges
wherof
wee
haue
spoken
with
a
playne
example
.
And
because
none
can
be
more
famouse
than
the
example
of
Abraham
,
I
wil
lay
that
before
you
to
be
examined
.
Paule
sayth
,
Abraham
beleued
God
,
and
it
was
imputed
to
him
for
righteousnes
.
In
this
place
Paule
bringeth
forth
the
example
of
Abraham
,
especially
for
doctrines
sake
,
and
from
thence
draweth
foorth
not
only
the
firme
and
sure
doctrine
of
righteousnes
,
but
also
the
nature
of
saith
:
and
from
thence
doth
shewe
of
what
holines
of
life
the
beleuing
man
oughte
to
be
.
After
this
manner
let
vs
learne
,
by
the
immitation
of
Paule
to
obserue
two
thinges
in
examples
to
witte
,
the
facte
in
it selfe
,
and
then
the
circumstances
of
the
persone
,
and
of
the
facte
.
The
facte
in
it selfe
doth
teache
that
true
righteousnes
doth
consist
of
faith
,
in
the
promises
of
God
.
The
circumstances
of
the
persone
,
and
of
the
facte
,
doe
put
vs
in
minde
of
many
thinges
.
First
that
Circumcision
of
necessitie
is
not
required
to
iustification
:
For
Abraham
was
iustified
before
Circumcision
,
but
afterwards
circumcision
was
added
,
as
a
seale
of
righteousnes
whiche
is
of
faith
.
Secondly
,
the
profession
of
Abraham
,
his
life
before
iustification
,
witnesseth
that
he
was
receiued
of
God
,
not
for
his
owne
proper
merites
,
or
workes
going
before
,
but
by
the
onely
goodnes
of
God.
Thirdly
,
in
this
example
of
Abraham
is
declared
that
iustification
of
faith
,
pertaineth
equally
to
all
.
For
Abraham
was
iustified
before
men
were
discerned
by
any
outward
workes
.
Out
of
this
circumstance
the
Prophets
without
doubt
haue
drawen
and
framed
their
sermons
,
of
the
callinge
of
the
Gentiles
.
Fourthly
,
that
the
ceremonies
of
Moyses
are
not
required
of
them
that
are
to
be
iustified
:
for
euen
as
Abraham
was
iustified
without
them
,
so
they
that
shal
be
iustified
after
his
example
,
must
not
require
them
to
the
accomplishement
of
their
iustification
.
Fiftly
,
that
righteousnes
doth
come
without
the
morall
lawe
,
and
the
workes
commaunded
in
the
decaloge
or
two
tables
,
for
if
we
be
iustified
according
to
Abraham
his
example
,
&
he
was
iustified
many
yeares
that
is
to
say
,
430.
yeares
before
the
lawe
:
truly
it
can
not
bee
that
righteousnes
is
of
the
lawe
.
But
if
any
man
should
obiecte
that
the
morall
lawe
was
from
the
beginning
,
&
that
Abraham
did
not
wante
it
,
the
answer
is
easye
:
for
no
rewarde
is
due
to
workes
without
the
couenaunt
of
God
.
For
workes
are
not
meritorious
of
their
owne
worthynes
,
but
by
the
acceptation
of
God
and
by
reason
of
the
couenaunt
:
Therefore
the
conclusion
of
Paule
abideth
firme
and
stedfast
:
Abraham
is
iustified
by
the
fayth
of
promise
before
the
couenaunt
of
woorkes
was
published
:
to
wytte
,
the
man
that
dothe
them
shall
liue
in
them
.
Wherefore
he
is
iustified
by
fayth
&
not
by
workes
.
Sixtly
,
that
the
true
and
iustifieng
fayth
,
is
a
certayne
full
assuraunce
,
whiche
is
not
subdued
by
argumentes
of
reason
,
but
stedfastly
beleueth
that
he
whiche
promyseth
cannot
lie
,
how
soeuer
the
whole
nature
of
thynges
may
seeme
to
gayne
saye
it
.
And
that
fayth
hath
good
workes
,
and
obedience
towardes
God
ioyned
with
it
,
and
that
nothing
ought
to
bee
estemed
dearer
to
a
Christian
man
,
then
to
be
obedient
to
the
will
of
God
.
And
so
the
Prophetes
,
godly
kynges
,
Apostles
,
and
in
like
manner
all
godly
men
after
Abraham
,
first
by
example
haue
learned
the
true
waye
of
iustification
,
and
afterwardes
by
the
circumstaunces
of
the
persone
,
and
the
facte
,
haue
bene
admonished
of
moste
weyghtye
things
.
By
this
meanes
the
godly
preacher
by
the
example
of
Paule
,
may
applye
other
examples
,
both
in
them selues
and
also
in
the
varietie
of
circumstaunces
,
and
all
ways
in
his
application
,
he
must
remember
to
haue
a
regarde
to
the
proportion
of
fayth
.
¶
Of
that
kynde
of
treatise
of
persones
whiche
belongeth
to
demonstration
.
THat
kynde
of
treatise
of
persons
whiche
belongeth
vnto
demonstration
doth
handle
the
whole
life
,
and
also
euery
parte
of
the
life
of
any
persone
,
and
that
in
the
same
order
,
as
the
places
of
persones
are
rehearsed
in
the
questions
of
Philip
Melancton
.
For
that
order
is
not
only
naturall
but
also
profitable
to
the
speaker
and
to
the
hearer
.
But
first
of
al
this
is
to
be
obserued
in
this
kinde
of
treatise
of
persones
,
that
those
members
especially
are
to
bee
adourned
,
and
beautefied
,
from
whome
these
three
aboue
rehearsed
,
doctrine
,
immitation
,
&
admonition
may
be
taken
.
For
Paule
in
the
.xv.
chapter
to
the
Romaines
,
doth
admonishe
vs
of
this
of
application
,
when
he
sayth
:
what
soeuer
thinges
are
written
,
are
written
for
our
learning
.
&c.
Therefore
suche
members
ought
to
be
applied
to
the
whole
body
of
the
church
whiche
thing
is
done
when
wee
transferre
aright
the
particuler
to
the
generall
sentences
:
as
if
the
life
of
Iohn
Baptiste
,
were
to
be
handled
after
the
manner
of
demonstration
:
to
obserue
the
naturall
order
,
wee
should
intreate
of
his
parentes
,
of
his
conception
,
of
his
natiuitie
,
of
his
education
,
of
his
vocation
,
of
his
office
,
of
the
testimonie
of
Christe
,
of
his
death
and
of
those
thinges
that
happened
both
about
&
after
his
death
.
In
the
member
of
his
parentes
,
these
things
are
contained
,
that
the
continual
prayers
of
all
godly
are
heard
at
the
length
,
that
the
afflicted
whiche
beleue
do
obtayne
comforte
at
the
laste
,
and
that
God
dothe
allowe
the
marriage
of
priestes
.
In
the
member
of
his
conception
first
the
office
of
Aungels
is
to
be
considered
,
that
they
are
the
Embassadours
of
God
,
&
the
ministers
of
the
churche
.
Secondly
,
that
God
is
myndefull
of
his
promises
.
Thirdly
,
that
the
power
or
worke
of
God
is
not
hindred
by
naturall
impediment
,
that
is
to
saye
,
through
barrennesse
&
wante
of
nature
.
Last
of
all
,
because
Iohn
as
yet
in
his
mothers
wombe
did
acknoweledge
Christe
,
it
teacheth
vs
,
that
children
are
receyued
of
God
,
and
that
God
wyll
be
acknowledged
&
honoured
of
children
.
In
the
member
of
his
natiuitie
,
thankefulnes
towardes
God
,
for
his
benefites
receiued
is
commended
,
the
mutuall
office
of
the
godly
is
shewed
,
that
they
ought
to
reioyce
with
them
,
on
whom
God
poureth
his
blessing
:
&
to
conclude
,
that
the
godly
ought
to
bringe
and
offer
their
children
vnto
God
.
Againe
his
straightnes
of
life
doth
commende
vnto
vs
,
not
a
monkishe
or
solitary
lyfe
,
but
sobrietie
and
obedience
vnto
God
.
After
all
these
things
in
his
office
,
&
in
the
circumstaunces
of
his
persone
,
and
office
,
not
onely
his
doctrine
,
but
also
his
consolation
,
his
constancie
in
his
office
,
his
confession
,
his
crosse
,
and
loue
of
the
truth
,
with
other
innumerable
vertues
are
set
forth
vnto
the
godly
His
confort
or
consolation
,
is
in
that
he
did
shewe
,
or
point
out
with
his
finger
our
sauiour
Christes
his
constancie
in
that
contemning
the
threatninges
of
Herode
and
of
the
Phariseis
:
hee
caught
the
Gospell
without
any
feare
:
his
confession
,
in
that
he
confessed
him self
to
be
the
voyce
of
a
crier
in
the
wyldernes
.
His
crosse
,
in
that
according
to
his
vocation
,
hee
did
not
onely
wander
abroade
without
any
certayne
mansion
place
:
but
also
doubted
not
to
suffer
death
.
All
these
thinges
which
are
so
drawen
forth
of
the
circumstaunces
of
the
persone
and
of
his
office
,
are
first
layd
before
godly
ministers
of
the
worde
,
for
the
cause
of
doctrine
,
of
immitation
,
and
of
admonition
,
and
afterwardes
generally
to
the
whole
vniuersall
churche
,
so
farre
forth
as
it
belongeth
to
the
common
duties
of
godlines
.
simple
teaching
,
and
also
of
other
Logicians
diligently
declared
:
yet
I
thinke
it
profitable
in
this
place
,
to
prescribe
a
waye
of
intreating
,
whiche
shal
be
commodious
to
newe
beginning
preachers
.
First
therefore
I
will
set
downe
the
chiefe
chapters
,
and
next
declare
the
Methode
of
the
of
the
treatise
.
The
chapters
or
chiefe
pointes
ar
these
.
-
1
Definition
.
-
2
Diuision
or
partition
.
-
3
Causes
.
-
4
Effectes
.
-
5
The
vse
and
the
abuse
.
-
6
Contrarieties
.
¶
Of
definition
.
OF
definition
some
are
ours
,
and
some
ar
our
aduersaries
.
Those
which
ar
ours
,
we
must
expounde
as
true
,
we
must
proue
,
confirme
,
and
gather
together
:
The
others
we
must
confute
as
false
.
In
bothe
kindes
there
is
a
peculier
Methode
,
but
first
we
wil
speake
of
the
former
.
The
definition
therfore
wich
the
godlye
preacher
shall
declare
as
true
and
immouable
,
must
haue
foure
parts
in
the
treatise
,
Exposition
,
Reason
,
Confirmation
&
conclusion
.
Exposition
is
a
sentence
wherby
we
expounde
our
own
diffinition
of
any
thing
with
manifest
&
playne
woordes
.
And
there
is
two
kindes
of
definitions
,
pertaining
to
a
deuine
,
the
one
short
&
briefe
,
the
other
copiouse
&
large
,
that
is
content
with
the
kinde
&
with
the
difference
.
This
doth
applie
to
the
kinde
,
&
to
the
difference
,
causes
,
things
adioyning
,
or
annexed
proprieties
,
&
sometimes
circumstaunces
.
The
reason
is
the
proofe
of
the
definition
.
Confirmation
,
is
that
wherby
we
confirme
&
declare
the
reason
,
either
by
examples
,
or
by
any
other
manner
of
declaration
.
Conclusion
is
a
briefe
comprehension
of
the
exposition
of
the
reason
,
&
of
the
confirmation
.
Furthermore
,
I
would
haue
that
whiche
is
spoken
of
the
reason
,
&
of
the
confirmation
to
be
so
vnderstanded
,
not
that
a
simple
reason
,
or
a
simple
confirmation
onely
,
but
that
also
both
many
reasons
,
&
confirmations
,
may
bee
added
,
as
shall
seeme
proffitable
to
the
hearers
,
&
to
the
thing
that
is
to
be
intreated
of
.
Furthermore
,
this
is
to
be
obserued
,
that
a
large
definition
which
is
to
be
confirmed
,
&
proued
,
must
first
bee
resolued
into
propositions
,
somtimes
also
into
bosides
or
termes
,
then
afterwardes
by
litle
&
little
,
the
partes
must
be
ioyned
together
by
composition
,
&
the
necessitie
of
the
definition
must
be
shewed
:
&
all
these
are
to
be
added
to
the
manner
&
way
of
definition
.
Now
by
one
or
two
examples
,
let
vs
make
our
preceptes
manifest
,
&
let
vs
take
Matrimonie
in
hande
,
for
to
be
first
of
all
defined
.
Matrimonie
is
a
lawful
coniunction
of
a
man
&
woman
(
this
is
the
exposition
of
the
definition
the
reason
followeth
)
for
it
is
writte
,
wherfore
let
the
man
forsake
father
&
mother
and
cleaue
vnto
his
wife
(
the
confirmation
foloweth
)
if
these
wordes
were
truly
examined
,
we
should
finde
in
them
,
that
which
we
did
put
in
the
definition
.
For
first
they
testifie
that
there
ought
to
be
a
coniunction
which
is
lawful
,
when
it
is
done
according
to
the
word
and
will
of
God
.
Furthermore
where
as
he
saith
:
they
shal
be
two
in
one
flesh
,
he
would
haue
the
copulation
of
one
man
&
one
woman
,
not
of
one
husband
&
many
wiues
,
neither
of
one
wife
&
many
husbandes
,
euen
as
the
first
wedlocke
of
Adam
and
Eue
doth
witnes
&
declare
vnto
vs
.
(
Complexion
foloweth
.
)
Therfore
since
God
hath
commaunded
by
his
own
law
that
two
persons
should
be
lawfully
coupled
together
,
&
that
there
should
bee
no
mo
persons
in
matrimonie
than
two
.
It
foloweth
that
Matrimonie
is
a
lawfull
coniunction
of
man
&
wife
:
By
this
example
the
treatise
of
a
simple
definition
may
after
a
sort
be
vnderstanded
,
whiche
if
thou
wilt
applie
to
the
lawes
&
rules
of
Logicke
,
the
first
parte
is
called
the
question
:
the
second
,
the
reason
,
the
thirde
the
confirmation
of
the
reason
,
or
the
shewynge
of
the
cause
of
the
reason
:
the
fourth
is
the
conclusion
,
wherin
by
a
particular
forme
the
reason
is
repeated
with
the
question
.
Notwithstanding
the
names
of
the
members
whiche
I
haue
aboue
rehearsed
,
do
serue
rather
the
popular
&
vulgar
treatise
,
&
are
more
easy
to
be
vnderstanded
Let
vs
also
adde
an
other
example
,
of
a
large
definition
,
which
we
wil
declare
more
at
large
.
And
let
vs
take
the
Gospell
to
bee
defined
.
The
Gospell
is
a
doctrine
reuealed
from
God
,
wherin
deliueraunce
from
sinne
,
&
from
the
curse
of
the
lawe
,
&
the
wrath
of
God
is
preached
&
remission
of
sinnes
,
saluation
,
&
life
euerlasting
is
proclamed
,
to
al
beleuers
in
the
sonne
of
God
for
his
sacrifice
,
that
the
goodnes
and
mercie
of
God
towardes
men
might
be
preached
,
and
that
being
deliuered
by
the
sonne
,
they
might
declare
forth
fruites
worthy
of
the
Gospell
.
Thus
farre
goeth
the
exposition
of
the
definition
,
whiche
is
to
be
resolued
by
resolution
into
these
propositions
,
whereof
the
first
is
that
the
Gospell
is
a
doctrine
reuealed
from
God
.
The
second
,
that
the
Gospell
doth
declare
deliuerance
from
sinne
,
from
the
curse
of
the
lawe
&
the
wrath
of
God
.
&c.
The
third
,
that
it
proclaimeth
remission
of
sinnes
,
saluation
,
&
life
euerlasting
.
The
fourth
,
that
those
benefites
happen
to
them
that
beleue
in
Christ
.
The
fift
that
the
force
of
the
Gospell
doth
rest
in
the
sacrifice
of
Christe
.
The
sixt
,
that
out
of
the
Gospell
God
is
to
be
preached
.
The
seuenth
,
that
man
oughte
to
shewe
his
thankefulnes
to
God
,
in
godly
liuing
.
These
propositions
must
be
in
order
confirmed
.
The
reason
therfore
of
the
first
proposition
doth
follow
,
that
the
Gospell
is
a
doctrine
reuealed
from
God
.
Paule
doth
reache
manifestlye
calling
the
Gospell
a
secret
misterie
,
from
the
beginning
of
the
world
.
(
The
confirmation
)
by
whiche
wordes
he
teacheth
openly
,
that
the
Gospel
dependeth
not
of
mans
reason
.
For
if
reason
by
any
meanes
were
able
to
knowe
this
doctrine
of
his
own
strength
,
it
had
not
bene
called
a
secrete
misterie
from
the
beginning
of
the
worlde
.
(
The
reason
of
the
seconde
proposition
(
furthermore
that
deliueraunce
from
sinne
,
from
the
curse
of
the
lawe
,
and
the
wrath
of
God
is
declared
in
the
Gospell
many
testimonies
of
the
Prophetes
and
of
the
Apostles
do
teach
vs
.
Daniel
saith
plainly
that
Christ
shal
take
away
sinnes
.
Paule
teacheth
that
the
curse
of
the
lawe
is
abolished
by
Christ
his
comming
.
The
father
crieth
from
heauen
that
he
is
pleased
by
his
sonne
,
(
the
confirmation
)
that
this
is
true
al
godly
men
haue
experience
,
hauing
the
testimonie
of
the
holy
ghost
,
by
whome
they
crie
Abba
father
,
whiche
certainly
they
would
not
do
,
vnlesse
they
did
stedfastly
beleue
that
sinne
is
taken
away
,
the
curse
of
the
lawe
abolished
,
the
wrath
of
God
pacified
,
(
the
reason
of
the
third
proposition
)
furthermore
that
the
remission
of
sinnes
,
saluation
,
&
life
euerlasting
,
is
proclaimed
in
the
Gospel
,
these
testimonies
beare
witnes
.
The
lorde
himself
saith
,
it
is
thus
written
,
that
repentaunce
&
remission
of
sinnes
ought
to
be
preached
in
his
name
,
the
same
preaching
beginning
at
Hierusalem
.
In
the
last
of
saint
Marke
saluation
is
promised
to
all
beleuers
.
Likewyse
in
the
x.
chap.
to
the
Romains
:
Furthermore
the
lorde
him self
doth
promise
euerlasting
life
to
al
them
that
beleue
in
him
.
what
nedeth
many
wordes
.
The
vniuersall
scripture
doth
promise
remission
of
sinnes
,
saluation
&
euerlasting
life
,
to
al
people
embracing
the
Gospel
.
(
the
confirmation
.
)
For
it
cannot
be
chosen
,
but
that
the
wrath
of
God
,
the
curse
of
the
law
,
&
sinne
being
taken
away
:
saluation
,
righteousnes
,
&
life
must
needes
bee
obtained
.
But
because
these
things
happen
not
to
al
men
.
For
Caine
Iudas
,
Saule
&
many
others
haue
perished
,
&
at
this
day
a
great
part
of
the
world
(
a
grief
to
heare
)
do
fal
into
euerlasting
destruction
.
In
the
definition
fourthly
is
added
that
these
benefites
do
happen
to
them
that
beleue
(
the
reason
)
for
the
lord
saith
plainly
,
he
that
beleueth
in
me
,
shal
not
perishe
,
but
haue
euerlasting
life
.
(
The
confirmation
)
and
lest
any
man
should
thinke
that
this
doth
depend
vpon
the
condition
of
workes
,
Paule
wryteth
that
a
man
is
iustified
by
faith
without
workes
,
&
with
long
disputations
confirmeth
the
same
in
his
epistle
both
to
the
Romains
,
&
to
the
Galathians
.
Moreouer
in
the
fift
place
is
added
,
that
the
force
of
the
Gospel
doth
consiste
in
the
sacrifice
of
Christe
,
(
the
reason
)
for
so
Paule
sayth
:
by
the
redemption
whiche
is
in
Christe
Iesus
(
The
comprobation
)
for
the
worde
which
Paule
vseth
here
is
Apolytrosis
,
that
is
to
saye
,
redemption
which
is
done
when
by
death
the
price
is
payd
.
For
Lytron
properly
is
the
price
of
redemption
.
Such
a
price
Christe
payd
for
vs
when
he
was
made
sinne
for
vs
,
that
we
may
be
made
the
righteousnes
of
God
.
In
the
sixt
place
,
is
added
that
God
should
be
preached
for
his
goodnes
&
mercy
,
(
the
reason
)
whiche
thing
the
multitude
of
Angels
do
sufficiently
proue
,
&
conuince
,
singing
this
himne
to
God
,
at
our
Lordes
birthe
,
Glorie
be
to
God
on
high
,
&
peace
on
the
earth
,
&
vnto
men
good
will
.
(
The
confirmation
)
for
we
ought
to
thinke
that
this
thing
done
therfore
that
al
men
which
do
acknowledge
this
Christ
,
may
learne
by
the
example
of
the
Angels
,
to
preache
the
goodnes
&
mercy
of
God
,
especially
when
nature
it selfe
doth
crye
out
&
teache
vs
,
the
thankes
ought
to
be
geuen
for
benefites
,
or
good
turnes
.
In
the
last
place
,
is
added
the
fruites
which
they
ought
to
shew
,
who
are
deliuered
by
the
Gospel
(
the
reason
)
which
thing
is
confirmed
by
the
testimonie
of
Paule
,
saying
wee
are
created
in
Christe
Iesus
to
good
woorkes
,
in
the
whiche
the
Lorde
woulde
haue
vs
to
walke
(
the
Confirmation
)
for
how
may
these
two
agre
that
we
are
deliuered
from
sinne
,
and
yet
fulfill
the
desires
of
sinne
,
when
Paule
affirmeth
that
the
healthfull
grace
of
God
appeared
to
all
men
,
that
we
denying
vngodlines
and
worldly
lustes
,
shoulde
liue
godlye
,
soberlye
and
righteously
.
&c.
Seinge
therefore
that
wee
haue
shewed
by
stronge
reasons
,
that
sinne
,
the
curse
of
the
Law
,
and
the
wrath
of
God
is
taken
away
by
the
Gospell
,
and
that
in
theyr
place
doe
succede
Righteousnes
,
Saluation
and
life
thorow
Christe
,
which
whilst
wee
beleue
in
him
,
and
that
God
would
that
wee
shoulde
preach
his
goodnes
for
this
his
benefits
,
&
in
all
our
life
time
be
thanckfull
:
that
followeth
which
before
we
propounded
that
the
Gospell
is
a
doctrine
reuealed
from
God
,
wherein
is
shewed
.
&c.
Now
when
our
definition
is
after
this
maner
handled
,
if
there
be
any
of
a
contrary
opinion
,
they
are
to
be
confuted
with
the
Methode
of
confutation
,
which
consisteth
of
proposition
,
sublation
,
the
opposite
,
contrarye
,
or
proposition
,
and
the
solution
.
The
proposition
in
this
place
is
the
promise
of
the
sublation
,
sublation
is
the
proposition
of
our
aduersaries
.
The
opposite
proposition
,
is
the
promise
of
the
solution
.
The
solution
is
the
confirmation
opposite
proposition
.
But
the
matter
shal
be
made
manifest
,
by
a
briefe
example
.
Neither
am
I
ignoraunt
that
oure
aduersaryes
the
Papistes
,
do
bable
(
this
is
the
proposition
of
the
confutation
,
sublation
foloweth
)
that
the
Gospel
is
the
new
law
of
not
reuenging
,
of
casting
awaye
of
ryches
of
not
swearinge
&c.
The
opposite
proposition
foloweth
,
but
how
vaine
a
thing
that
is
,
may
easely
be
declared
(
the
solution
followeth
:
)
For
that
which
they
affirme
is
directlye
against
the
sacrifice
of
Christe
,
yea
and
against
the
whole
Scripture
,
which
plainly
sheweth
that
we
obtaine
the
benefits
of
the
Gospel
by
fayth
.
What
?
are
not
Paule
his
woordes
manifest
?
If
righteousnes
be
by
the
law
,
Christ
dyed
in
vaine
:
this
confirmation
of
the
opposite
proposition
is
to
be
taken
oute
of
the
places
of
confirmation
,
that
is
to
say
,
out
of
the
places
of
Logicke
,
of
which
thing
I
wil
speake
in
the
compound
Methode
of
places
.
But
what
generally
both
in
confirmations
,
and
confutations
is
to
be
obserued
,
heare
those
that
are
studious
are
to
be
admonished
.
First
therefore
after
that
wyth
manifest
&
plaine
arguments
,
thou
hast
confirmed
the
contrary
proposition
in
order
,
the
arguments
of
our
aduersaryes
are
to
be
refelled
,
and
if
the
matter
suffer
it
so
to
be
,
firste
of
all
the
first
kind
is
to
be
taken
,
and
afterwards
we
must
come
to
the
speciall
arguments
:
as
in
this
presente
cause
.
First
wee
must
confute
this
that
the
Gospell
is
a
Law
.
Secondlye
that
it
is
not
a
law
of
forbidding
of
reueng
,
of
casting
away
of
riches
,
of
not
swearing
&c.
Furthermore
this
also
both
in
the
confirmation
of
our
owne
opinion
,
&
in
the
confutation
of
the
contrary
part
is
diligently
to
be
noted
and
marked
,
that
thou
preuent
those
thinges
which
eyther
the
wisedome
of
the
fleshe
or
els
the
contrary
part
may
obiecte
against
those
things
which
thou
sayest
and
confute
them
.
This
seemeth
to
be
oftentimes
vsed
of
Paule
in
his
wrytinges
,
as
in
this
confutation
layed
before
vs
of
the
opinion
of
the
Papistes
,
that
the
Gospell
is
the
new
Law
:
the
flesh
vnthanckful
to
God
,
from
thence
taketh
weapons
vnto
himselfe
against
the
doctrine
of
works
,
&
inferreth
or
concludeth
after
this
maner
:
If
the
Gospel
doth
deliuer
vs
without
our
workes
,
wherefore
should
wee
worke
well
?
This
obiection
is
to
be
taken
away
by
preuention
.
And
after
this
maner
the
faythfull
preacher
must
haue
a
respecte
what
maye
be
sayd
on
the
contrary
part
.
But
the
preceptes
of
a
large
confutation
,
&
confirmation
,
are
to
be
handled
afterwards
.
¶
Of
Diuision
and
partition
.
THis
member
of
the
Methode
may
be
handled
verye
profitablie
after
this
maner
.
First
if
thou
expounde
thine
owne
diuision
,
or
partition
.
Secondlye
if
thou
proue
it
.
Thirdly
if
thou
confirme
it
.
Fourthly
if
thou
gather
it
againe
together
.
Let
this
be
the
example
of
diuision
:
wee
haue
heard
what
the
Law
is
,
it
remayneth
now
that
wee
declare
into
how
many
parts
it
is
deuided
(
for
such
a
forme
of
transition
is
to
be
vsed
,
when
we
go
from
one
thing
to
another
.
)
The
Lawe
of
God
therefore
is
three
folde
,
Morall
,
Ceremoniall
and
Iudiciall
.
This
was
the
exposition
(
The
reason
)
For
all
the
Lawes
of
God
eyther
teacheth
manners
,
or
commendeth
Ceremonies
,
or
practiseth
iudgements
.
(
The
confirmation
)
for
by
these
mans
life
is
very
well
conserued
and
gouerned
.
For
in
a
ciuill
life
there
is
neede
of
iudgements
,
in
the
publicke
assemble
of
the
Church
Cerimonies
are
necessary
,
and
that
religion
of
the
minde
towardes
God
,
and
godlines
towardes
men
(
in
the
spirituall
kingdome
of
God
)
do
consist
in
the
preceptes
of
maners
It
is
most
euident
(
the
collection
)
Therefore
that
is
most
sure
which
we
haue
sayd
,
that
the
Lawe
of
God
is
threefold
,
Moral
,
Ceremoniall
,
and
Iudiciall
.
Especiallye
since
the
true
gouernment
of
lyfe
consisteth
of
these
three
,
whether
thou
consider
the
common
life
,
or
the
Church
or
the
spiritual
kingdome
of
God
.
If
these
members
of
diuision
be
darcke
and
obscure
,
they
are
to
be
expounded
by
definitions
,
and
subdiuisions
,
&
are
to
be
made
manifesse
by
reasons
and
examples
.
But
if
the
aduersary
do
obtrude
or
bringe
in
any
other
diuision
that
is
false
,
it
is
to
be
ouerthrowne
by
the
Methode
of
confutation
.
There
needeth
no
ensamples
in
a
manifest
thing
.
Moreouer
partition
,
is
to
be
framed
after
the
same
sorte
.
As
the
parts
of
repentaunce
are
,
contrition
,
faith
,
and
a
desyre
to
leade
a
godly
life
:
(
the
reason
)
for
it
becommeth
vs
to
be
sory
for
our
sinnes
,
and
because
the
contrition
is
of
no
force
vnlesse
there
be
also
fayth
in
Christe
,
this
is
of
necessity
requyred
.
And
because
neither
of
these
is
true
,
vnlesse
the
desire
to
liue
a
good
and
godly
life
doth
follow
,
a
good
purpose
of
necessitye
is
ioyned
with
the
former
(
the
comprobation
)
for
wee
see
both
the
Scriptures
and
the
examples
do
ioyne
these
three
together
:
Dauid
being
fallen
was
sorye
that
he
had
sinned
,
he
fled
by
fayth
to
mercy
,
and
the
rest
of
his
life
withall
the
endeuour
hee
might
he
kept
innocente
.
These
members
of
partition
if
they
be
ioyned
wyth
definitions
,
deuisions
and
their
reasons
,
a
greate
,
profitable
,
and
plentiful
Oration
wil
ensue
and
arise
thereof
.
¶
Of
causes
.
NOw
we
must
ad
the
causes
of
a
thing
altogether
after
a
naturall
order
,
&
must
seclude
or
set
a
part
those
things
which
seme
to
be
the
causes
of
a
thinge
,
and
yet
are
not
.
To
euerye
kinde
of
cause
their
reasons
are
to
be
added
out
of
the
word
of
the
Lorde
.
Compounded
causes
do
runne
together
in
their
actions
,
and
doe
stande
with
mutuall
helpes
,
and
euerye
one
hath
a
certaine
proprietye
in
actions
.
Wherefore
the
orders
of
causes
are
diligentlye
to
bee
considered
,
least
there
shoulde
be
a
confusion
of
causes
,
from
whence
afterwardes
great
darcknes
might
aryse
.
Furthermore
this
is
also
to
be
obserued
,
when
any
thing
is
commaunded
or
forbidden
,
al
coordinate
causes
are
commaunded
and
forbidden
.
As
when
the
sanctification
of
the
name
of
God
is
commaunded
,
which
cannot
be
withoute
Fayth
,
neyther
without
the
knowledge
of
God
,
which
knowledge
of
God
cannot
be
withoute
the
preachinge
of
the
worde
of
God
.
Therefore
when
wee
are
commaunded
to
praye
for
the
sanctification
of
the
name
of
God
,
wee
aske
and
praye
for
these
thinges
in
order
,
for
the
preaching
of
the
word
,
for
the
knowledge
of
God
,
for
Fayth
,
and
for
the
sanctification
it selfe
of
the
name
of
God
.
Nowe
I
will
brieflye
shew
an
example
hereof
.
The
causes
of
repentaunce
are
not
the
free
will
of
man
(
this
is
the
seperation
)
but
firste
the
worde
of
God
,
next
the
holy
Ghost
,
who
inwardlye
reproueth
sinne
,
&
stirreth
vp
a
hatred
of
sinne
in
the
harte
of
man
,
and
last
of
all
a
will
not
resistinge
the
deuine
motion
,
and
the
worde
.
The
endes
are
the
glorye
of
God
,
and
the
saluation
of
the
penitente
personne
.
These
are
compounde
causes
,
and
doe
stande
wyth
mutuall
helpes
in
theyr
actions
,
and
it
easelye
appeareth
that
euerye
of
them
hath
a
certaine
propriety
in
theyr
order
to
the
effect
.
Moreouer
,
how
these
are
to
be
declared
by
definitions
,
and
confirmed
by
testimonies
,
maye
by
the
former
preceptes
be
vnderstanded
.
¶
Of
the
effect
.
THe
effects
are
to
be
expounded
,
proued
,
confirmed
and
gathered
to gether
,
and
they
which
are
attributed
to
a
thing
falsly
,
are
to
be
ouerthrowne
by
the
Methode
of
confutation
.
As
if
a
man
shoulde
affirme
the
contrition
deserueth
remission
of
sinnes
,
he
is
to
be
confuted
after
the
same
manner
,
as
before
I
haue
declared
.
¶
Of
the
vse
and
abuse
.
IF
the
thing
haue
bene
abused
,
first
the
abuse
muste
be
confuted
by
the
Methode
of
confutation
.
Secondlye
the
true
and
righte
vse
,
muste
be
expounded
proued
and
confirmed
.
¶
Of
contarries
.
COntraryes
haue
no
certaine
place
,
neither
in
this
Methode
,
nor
in
others
,
but
are
to
be
dispersed
heare
and
there
,
for
illustration
and
amplifications
sake
.
For
Rhetoritians
do
thincke
that
nothing
maketh
a
thing
so
plaine
and
easye
,
as
the
conferring
of
thinges
which
are
contrary
.
¶
Of
the
simple
kinde
of
teaching
called
Sintheticall
.
THe
Sintheticall
exposition
is
,
when
we
begin
with
those
thinges
that
go
before
the
matter
,
and
by
little
and
little
,
by
certaine
steppes
and
degrees
do
put
them
together
,
and
lay
them
on
a
heape
,
vntil
al
those
thinges
do
seeme
to
be
gathered
,
which
are
sufficient
to
discusse
the
nature
of
the
thing
:
As
if
we
should
intreat
of
that
peace
which
we
haue
in
God
by
fayth
,
these
things
may
be
expounded
by
the
figure
called
Synthesis
,
that
is
to
say
,
composition
.
First
we
must
declare
what
the
offence
is
.
Secondlye
the
partes
of
the
offence
.
Thirdly
the
mediatour
.
Fourthlye
the
recompence
and
satisfaction
of
the
iniurye
and
hurt
.
Fiftly
the
reconsiliation
.
Sixtlye
the
couenaunt
of
reconciliation
.
Seuenthly
the
declaration
,
or
publishing
of
peace
.
Eightly
the
fruites
of
peace
.
If
these
were
proued
one
after
another
,
confirmed
and
examplifyed
by
testimonyes
and
examples
,
there
would
spring
and
arise
a
large
and
plentifull
Oration
.
On
this
wise
Synthesis
doth
followe
the
order
of
nature
,
and
findeth
out
,
expoundeth
,
proueth
and
confirmeth
all
those
questions
,
that
naturally
go
before
,
and
doth
by
contraries
,
examples
,
similitudes
,
and
dissimilitudes
,
examplifye
them
.
Furthermore
this
also
is
to
be
obserued
that
large
and
plentifull
definitions
by
this
Methode
are
made
and
framed
as
before
ye
may
see
in
the
definition
of
the
Gospell
.
¶
Of
the
simple
kinde
of
teaching
called
Analyticall
.
THe
Analyticall
exposition
is
when
wee
begin
from
the
whole
,
or
from
the
ende
,
and
afterwards
finde
out
the
partes
,
&
those
thinges
which
are
required
to
the
ende
by
an
order
,
cleane
contrary
to
the
former
,
as
if
we
shoulde
intreate
of
prayer
in
this
Methode
,
wee
must
expounde
what
inuocation
is
(
for
a
definition
contayneth
the
reason
of
the
whole
)
and
what
is
the
ende
thereof
:
After
that
we
must
number
and
count
those
thinges
which
appertaine
to
prayer
,
as
though
they
were
necessary
members
therof
,
as
are
the
affections
of
the
minde
,
the
causes
,
wherefore
wee
praye
,
who
is
to
be
prayed
vnto
,
by
whom
,
and
what
wee
must
praye
for
.
Which
for
memoryes
sake
,
I
am
wont
to
comprehende
in
this
litle
Verse
:
Affectus
causae
,
quis
per
quem
quidque
,
petendum
.
That
is
to
saye
:
In
prayer
these
thinges
are
chiefely
to
be
obserued
.
Affections
,
causes
,
who
,
by
whom
,
and
what
is
to
be
asked
.
Last
of
al
indifferent
circumstances
may
be
added
:
as
the
indifferent
circumstaunces
of
prayer
,
are
place
,
time
,
and
gesture
.
If
these
trulye
were
proued
and
made
manifeste
by
the
Scriptures
,
and
by
examples
,
a
greate
and
profitable
copie
of
Oration
would
grow
thereof
.
Moreouer
,
what
so
euer
wee
haue
hyther
to
spoken
of
the
simple
treatise
of
thinges
,
or
places
,
ought
so
to
be
vnderstanded
,
that
they
ought
al
to
be
done
according
to
the
artificial
maner
of
diuers
Methodes
,
of
simple
questions
.
But
because
varietye
delighteth
them
that
are
exercised
,
some
times
learned
Preachers
do
not
follow
the
lawes
of
this
Methode
exactlye
,
but
do
call
the
hearers
as
it
were
to
counsell
,
and
to
chuse
those
thinges
of
greate
pleney
,
which
they
thinke
most
profitable
for
to
be
known
of
the
presente
hearers
.
And
this
reason
of
intreating
of
thinges
,
some
do
call
the
Methode
of
Prudence
,
which
considereth
the
weight
of
thinges
and
the
cyrcumstaunces
of
the
present
hearers
.
As
if
a
man
woulde
intreate
of
the
Lawe
of
God
.
Heare
first
he
should
behould
the
hearers
,
and
then
consider
the
waighte
of
the
thinges
,
and
then
he
should
more
easely
reduce
the
treatise
vnto
a
fewe
Chapters
,
easye
to
be
vnderstoode
&
borne
awaye
.
And
firste
perchaunce
hee
should
expound
what
the
Law
is
:
Secondlye
whether
any
man
may
fulfil
the
Law
of
God
:
Thirdly
what
is
the
vse
thereof
when
no
man
fulfilleth
it
:
Fourthly
what
maner
of
abrogation
of
the
Lawe
is
to
be
vnderstanded
.
The
like
maye
bee
done
in
other
simple
questions
.
And
althoughe
these
thinges
he
so
,
yet
shall
the
Methode
of
this
art
which
I
haue
expounded
,
profite
the
new
preachers
which
are
not
as
yet
practised
,
&
that
both
to
strengthen
their
memorie
,
and
also
beinge
longe
time
and
muche
practised
therein
,
that
they
may
afterwards
luckely
folow
both
kindes
.
Philip
Melancthon
of
most
holye
memorye
,
applyinge
himselfe
to
the
common
capacitye
of
men
in
the
explication
of
any
simple
matter
,
iudgeth
that
these
foure
are
to
be
propounded
,
declared
,
and
amplifyed
.
The
definition
of
the
thing
,
the
causes
,
the
partes
,
and
the
duties
.
The
definition
being
drawne
out
of
the
conference
of
manye
sayinges
,
and
noble
examples
,
dothe
gather
the
whole
matter
as
it
were
in
one
bundle
,
and
propoundeth
briefly
the
summe
of
the
matter
:
the
explication
of
causes
doth
fortifye
the
definition
,
the
rehersal
of
partes
doth
more
distinctly
set
the
nature
of
the
thinge
before
our
eyes
.
In
the
worde
offices
,
the
vse
,
the
effectes
,
and
the
finall
causes
of
the
thinge
are
comprehended
Moreouer
this
is
also
to
be
admonished
that
in
handling
of
places
,
whether
they
be
simple
or
compounde
,
if
there
be
many
places
,
wee
muste
diligentlye
take
heede
that
that
place
which
naturally
goeth
before
,
do
also
go
before
in
the
treatise
:
And
if
we
should
make
an
Oration
of
sinnne
and
grace
,
first
wee
should
speake
of
sinne
before
grace
,
but
if
the
places
be
vtterly
seperated
,
it
skilleth
not
in
what
order
thou
do
expounde
them
,
vnlesse
perhappes
in
confirmation
,
the
one
do
mynister
helpe
to
the
other
,
for
then
that
is
to
be
expounded
in
the
first
place
,
which
being
done
the
other
must
be
holpen
.
¶
Of
the
compound
kinde
of
teachinge
.
THe
Sermon
which
consisteth
of
the
compound
kind
of
teaching
,
or
of
compound
places
,
is
when
certaine
compound
places
,
that
is
to
say
propositions
,
and
general
and
particuler
sentences
are
handled
,
which
thing
althoughe
it
be
properly
done
by
the
Methode
of
confirmation
,
and
of
confutation
:
yet
most
commonly
it
chaunceth
that
a
mixt
Methode
is
added
,
for
if
the
partes
of
a
proposition
be
obscure
,
and
darke
,
resolution
shall
vnfoulde
them
,
and
set
downe
the
partes
eche
part
by
him selfe
.
Deuision
shal
expound
the
partes
set
downe
.
Composition
afterwards
shall
compounde
them
:
and
the
Methode
of
confirmation
&
confutation
shal
proue
the
compound
,
and
shall
confute
that
which
stryueth
with
it
.
As
if
the
first
petition
should
be
propounded
to
be
intreated
of
(
halowed
be
thy
name
)
here
of
necessity
,
first
resolution
must
be
added
,
which
might
vnfould
this
simple
proposition
into
two
parts
,
into
the
name
of
God
,
&
the
word
halowing
.
Secondly
deuision
would
expresse
both
partes
,
one
after
another
,
with
definitions
&
deuisions
.
Thirdly
composition
would
compound
the
parts
againe
.
Now
from
hence
confirmation
&
confutation
mighte
be
added
in
their
due
time
.
And
this
precept
is
alwayes
to
be
folowed
,
when
the
parts
of
a
proposition
haue
neede
of
an
explication
,
otherwise
not
at
al.
Furthermore
in
parables
,
resolution
is
to
be
added
the
first
thou
maist
put
down
the
parts
vnfoulded
,
&
then
apply
the
same
by
the
comparison
of
the
thing
,
to
the
which
the
parable
doth
appertaine
,
&
afterwards
frame
the
lessons
and
exhortacions
,
as
in
the
parable
which
is
in
the
Gospell
of
the
seede
:
there
be
fiue
partes
of
that
parable
.
The
sower
,
the
seede
,
the
sowinge
,
the
earth
,
and
the
fruite
.
To
the
sower
,
God
:
to
the
seede
,
the
word
:
to
the
sowing
,
the
preacher
of
the
word
:
to
the
earth
,
the
hearers
of
the
word
:
&
to
the
fruit
of
the
seede
,
the
fruite
of
the
word
may
be
compared
.
These
being
once
declared
thou
maist
frame
lessons
&
exhortations
as
the
lessons
of
this
present
parable
are
.
The
first
the
great
care
of
Almighty
God
in
procuring
oure
saluation
.
For
heare
the
Lorde
is
compared
to
the
diligent
husband
man
.
The
seconde
the
dignity
of
the
word
.
The
third
,
the
worthines
of
the
mynisterye
.
The
fourth
,
that
if
the
word
bring
not
fourth
good
fruit
,
it
shal
be
imputed
to
vs
and
the
deuil
.
Furthermore
exhortations
are
to
be
drawen
oute
of
the
end
of
the
parable
,
for
the
endes
of
this
presente
parable
are
:
That
the
Lorde
mighte
storre
vp
the
bearers
to
the
loue
of
the
word
:
That
he
mighte
reproue
the
negligent
,
and
might
comforte
the
obedient
.
But
in
this
kinde
of
preachinge
there
is
yet
a
greater
force
and
wisedome
of
the
Preacher
to
be
requyred
.
Wherrfore
to
th
ende
that
in
this
part
(
which
otherwyse
is
harde
enoughe
)
I
maye
somewhat
ayde
and
helpe
the
newe
Preachers
.
I
wyl
intreate
of
two
thinges
in
order
.
First
I
will
shewe
the
Methode
of
finding
out
of
places
,
&
then
I
will
declare
a
waye
to
handle
them
eloquently
and
profitablie
,
in
which
two
chapters
this
whole
facultye
seemeth
to
consist
.
¶
Of
the
inuention
or
findinge
out
of
common
places
.
LEst
any
man
shoulde
take
that
for
a
common
place
which
is
spoken
at
all
aduentures
,
euen
as
they
are
wont
to
do
,
who
almost
out
of
euery
worde
do
hunte
out
some
thinge
,
little
regardinge
whether
the
same
appertaine
to
the
purpose
or
no
,
for
that
they
only
seeke
this
that
they
may
seeme
to
be
greate
deuisors
and
no
lesse
skilfull
craftes
men
of
common
places
:
Rules
are
necessarye
,
within
the
limittes
whereof
,
the
minde
of
the
Inquisitour
maye
be
comprehended
.
And
although
the
matter
be
greater
then
that
it
may
be
accomplished
in
few
preceptes
,
yet
is
it
profitable
for
yonge
beginners
to
keepe
certaine
common
Rules
,
which
they
may
safely
folow
to
theyr
benefite
whom
they
shal
instruct
.
First
of
al
therefore
when
any
text
is
read
,
&
vnderstanded
,
the
occasion
,
the
briefe
summe
,
&
comprehension
,
and
the
ende
,
and
the
vse
of
the
texte
must
be
sought
out
,
which
thinge
,
how
and
in
what
order
it
oughte
to
be
done
,
in
the
Logitian
his
kinde
of
interpreting
before
is
declared
.
Secondlye
the
partes
,
or
the
propositions
of
the
text
must
be
sought
out
.
And
last
of
al
out
of
these
according
to
the
rules
following
,
common
places
must
be
drawne
,
which
seeme
to
conduce
to
the
ende
of
that
matter
which
we
haue
compounded
.
¶
The
first
Rule
.
IF
the
subiecte
of
the
proposition
be
a
singuler
bonde
,
or
ende
,
in
steede
thereof
put
by
degree
and
in
order
his
superiours
,
that
is
to
saye
,
the
forme
in
the
first
place
.
Secondly
the
kind
next
.
Thirdly
if
you
so
thincke
good
,
the
superiour
and
higher
kinde
.
And
let
these
be
compounded
in
order
with
the
predicate
of
the
proposition
.
Psal.
122.
in
the
beginning
this
is
the
proposition
:
I
reioyce
(
sayth
Dauid
)
when
it
is
sayd
to
mee
,
let
vs
goe
into
the
house
of
the
Lord
.
First
make
a
permutation
of
the
person
,
after
this
maner
:
Dauid
reioyseth
when
it
is
sayde
vnto
him
,
Let
vs
goe
into
the
house
of
the
Lord
.
Here
according
to
the
rule
,
first
put
the
name
of
a
kinge
.
Secondlye
of
a
magistrate
.
Lastlye
of
a
man
.
This
beinge
done
,
ioyne
these
in
order
with
the
predicate
after
this
maner
:
It
is
the
dutie
of
kinges
to
reioyce
in
that
they
haue
subiectes
which
agree
with
them
in
Religion
:
It
ought
to
be
a
comforte
to
all
men
to
agree
in
the
worshipping
of
God
.
Behold
how
many
generall
sentences
,
this
first
and
childishe
rule
doth
minister
vnto
vs
,
whereof
the
laste
is
most
common
,
and
may
be
spread
into
many
particuler
arguments
:
of
the
certainty
wherof
we
must
iudge
oute
of
the
rule
followinge
.
The
example
being
confirmed
in
the
subiect
,
the
thing
is
confirmed
in
the
kinde
.
Therefore
when
this
facte
is
approued
in
Dauid
,
the
thing
in
the
kinde
ought
not
to
be
disalowed
.
And
on
the
contrarye
syde
:
the
example
in
the
subiect
being
reproued
,
in
matter
is
reproued
in
the
kinde
.
As
for
example
:
Ozias
the
king
of
Iuda
taking
an
other
mans
office
vpon
him
displeased
God
.
Therfore
kinges
,
yea
all
men
which
meddle
with
other
mens
matters
do
displease
God
:
for
it
was
the
office
of
the
priestes
,
not
of
kinges
,
to
offer
the
insence
of
a
sweete
perfewme
.
¶
The
second
Rule
.
IF
in
steede
of
the
predicate
,
superiours
bee
by
degree
and
in
order
substituted
,
as
the
next
formes
:
&
afterwards
other
,
&
other
kindes
,
a
plentiful
inuention
or
finding
out
of
places
will
ensue
thereof
.
This
rule
certeinly
most
often
is
to
be
folowed
in
other
thinges
,
but
alwayes
in
the
Historyes
of
Christe
.
As
for
example
:
Christe
healeth
the
Samaritan
Leper
calling
vpon
him
.
Because
this
Samaritane
is
an
Ethnicke
and
a
man
afflicted
.
Gather
thou
from
hence
the
Christe
will
helpe
the
afflicted
Ethnickes
,
and
all
men
which
cal
vppon
him
.
And
because
out
of
the
particuler
actes
of
Christ
,
his
office
generally
is
gathered
,
it
is
lawful
to
frame
a
place
after
this
maner
.
That
it
is
the
office
of
Christ
,
or
of
Messias
,
to
helpe
the
miserable
and
afflicted
callinge
vppon
him
.
¶
The
thirde
Rule
.
IF
in
steede
of
the
subiecte
and
predicate
,
thou
substitute
by
order
formes
&
kinds
:
plenty
of
common
propositions
will
growe
therof
.
As
for
example
:
Dauid
committing
adulterie
was
banished
ought
of
his
kingdome
,
Therefore
kinges
greeuouslye
offending
and
generally
all
men
which
liue
wickedlye
,
shall
some
times
or
other
suffer
due
punishmente
.
The
filthines
of
wicked
men
was
drowned
in
an
vniuersall
floud
,
Therfore
wicked
men
at
one
time
or
other
shal
be
punished
.
¶
The
fourth
rule
to
make
abstractes
.
SOmetimes
it
is
profitable
oute
of
the
concretes
,
as
the
beleeuing
woman
of
a
Cananite
(
Mat.
15.
)
in
her
necessitye
came
to
Christe
,
called
vppon
him
,
woulde
suffer
no
repulse
,
but
was
more
earnest
,
euen
as
also
the
ruler
of
the
Synagoge
who
beleeuing
,
did
also
conuert
his
whole
family
vnto
the
Lord
.
From
hence
gather
thou
the
proprieties
of
Fayth
,
that
is
to
saye
,
that
fayth
inforceth
a
man
,
in
necessity
to
come
to
Christ
,
to
call
vppon
him
for
succour
,
and
maketh
him
earnest
to
th
ende
he
maye
obtaine
it
:
&
then
he
proueth
the
encrease
and
receyueth
it
,
and
at
length
bringeth
forth
most
acceptable
fruictes
vnto
God
.
This
rule
hath
his
force
oute
of
that
place
which
is
called
Comugata
,
that
is
to
say
,
things
ioyned
together
.
But
because
those
things
,
which
I
haue
rehearsed
concerninge
Fayth
,
are
the
principall
partes
of
fayth
,
I
haue
encluded
them
in
two
Verses
after
this
maner
.
Vera
fides
Christum
petit
,
&
rogat
,
instat
,
ab
ipso
,
Impetrat
,
&
crescit
,
fractificatque
simul
.
In
Englishe
thus
.
True
fayth
doth
seeke
for
Christ
,
doth
aske
and
maketh
earnest
sute
:
Obtaynes
of
him
,
and
doth
encrease
and
also
bringes
forth
fruite
.
An other
example
this
is
.
The
man
is
blessed
that
feareth
the
Lorde
.
The
common
place
is
.
True
felicity
consisteth
in
the
feare
of
the
Lord
:
the
vse
of
this
rule
is
greate
,
not
onely
in
inuenting
of
places
,
but
also
in
defining
of
Concretes
.
For
as
Aristotle
&
Rodulphe
do
teache
oute
of
the
discription
of
Concretes
,
the
definitions
of
Abstracts
are
gathered
.
As
for
example
:
if
thou
wouldest
define
what
godlines
is
,
take
first
the
Concrete
in
a
notable
example
:
As
,
godly
Abraham
did
feare
the
Lord
,
and
did
worshippe
him
in
true
fayth
and
obedience
:
Therefore
godlines
is
the
feare
of
the
Lord
,
fayth
and
obedience
towardes
him
.
By
this
waye
Aristotle
founde
out
the
differences
of
many
vertues
,
which
they
that
are
studeous
in
diuinitye
,
shal
easely
perceyue
,
not
to
be
vnprofitable
for
them
.
¶
The
fift
Rule
.
THose
thinges
are
dilligently
to
be
considered
which
goe
before
the
matter
propounded
,
which
are
ioyned
also
with
the
same
,
and
which
of
necessitye
do
followe
the
same
,
and
are
to
be
included
into
common
places
,
As
Psal
2.
Blessed
are
al
they
that
put
their
trust
in
him
.
First
here
it
followeth
oute
of
the
antecedents
,
that
without
Christ
none
are
blessed
.
For
if
they
be
then
blessed
when
they
put
theyr
trust
in
Christ
,
without
this
confidence
al
men
are
miserable
.
This
place
also
,
by
a
contrary
sence
is
concluded
after
this
maner
:
all
that
put
their
confidence
in
Christ
are
blessed
.
Therefore
all
that
put
not
their
confidence
in
him
are
not
blessed
.
If
they
are
not
blessed
,
certainly
they
are
myserable
.
Heare
thou
seest
how
this
place
doth
mynister
occasion
to
reason
of
the
wretchednes
of
mankind
.
The
second
place
is
of
things
adioyning
,
which
is
framed
according
to
the
.4
.
rule
to
wit
,
the
true
felicity
&
blessednes
consisteth
in
the
confidence
which
we
haue
in
Christ
.
The
third
place
that
the
benefite
is
vniuersal
.
For
a
general
proposition
is
not
restrained
to
any
nation
or
man
,
but
the
benefit
is
offered
vnto
al
which
refuse
not
to
put
their
trust
in
him
.
The
fourth
place
,
that
fayth
in
Christ
is
a
meane
,
whereby
men
are
made
the
partakers
of
the
benefites
of
Christe
.
The
fift
place
of
the
diuinity
of
Christ
,
doth
follow
out
of
this
place
:
For
if
fayth
is
only
to
be
reposed
in
God
,
&
bee
is
pronounced
blessed
that
putteth
his
confidence
in
Christ
,
it
followeth
of
necessitye
that
Christe
is
true
God.
¶
The
sixt
Rule
.
THe
necessary
consequence
of
causes
and
of
effectes
,
is
not
to
be
neglected
.
For
if
the
cause
be
set
downe
,
the
effecte
is
supposed
to
be
concluded
:
as
in
our
Creede
,
when
we
acknowledge
God
to
be
omnipotent
,
Faith
from
thence
draweth
forth
a
double
effecte
,
the
one
is
that
God
doth
bestowe
his
benefits
vppon
whom
he
wil
,
the
other
that
hee
hath
power
to
defend
them
whom
he
hath
taken
into
his
custodye
.
But
let
vs
adde
a
more
famous
example
.
In
the
Lords
Supper
,
as
oute
of
a
consequence
of
causes
&
effects
,
particuler
sentences
are
to
be
gathered
oute
of
a
true
meditation
of
the
Sacrament
:
Therfore
seing
that
the
Lords
Supper
is
a
Sacramente
of
our
redemption
by
the
death
of
Christ
.
First
the
celebration
of
the
Supper
,
both
by
little
and
little
put
into
oure
mindes
the
thoughte
of
sinne
:
For
the
Lorde
died
for
sinne
.
Secondlye
,
it
admonished
vs
of
the
sacrifice
accomplyshed
for
the
redemption
of
mankynde
from
the
lawe
of
sinne
.
Thirdly
,
the
dignitie
and
excellencie
of
this
sacrifice
,
doth
minister
vnto
godly
myndes
,
the
thought
,
not
onely
of
the
greatnes
of
the
wrath
of
God
in
striking
his
sonne
for
our
sinnes
,
and
of
the
vnspeakeable
mercie
of
God
,
receyuinge
vs
vnto
his
grace
,
for
the
sacrifice
of
his
sonne
:
but
also
,
of
the
loue
of
his
sonne
,
making
his
intercession
for
vs
,
and
takyng
or
deryuing
his
fathers
wrath
and
displeasure
vppon
hymselfe
.
Fourthly
,
contrition
springeth
out
of
the
thought
of
synne
,
and
of
the
wrathe
of
God
.
Faythe
verely
is
styrred
vp
by
the
vnspeakeable
mercie
of
God
,
and
the
loue
of
his
sonne
,
payinge
the
pryce
of
redemption
for
vs
.
Fiftlye
,
this
fayth
is
confirmed
and
encreased
by
the
vse
of
the
Sacramente
so
great
a
thing
.
Sixtly
,
faith
being
confirmed
and
augmented
,
doth
shewe
it selfe
acceptable
to
God
,
and
doth
beginne
a
godlye
,
honest
,
and
iust
lyfe
,
and
loueth
his
neighbour
,
with
whome
hee
hath
the
price
of
redemption
common
.
Beholde
what
doctrine
and
lessons
,
what
plentie
,
howe
godly
a
meditation
of
the
holy
supper
,
the
consequence
of
causes
and
effectes
doth
minister
vnto
vs
an
other
example
.
Christe
remitteth
sinnes
of
his
owne
authoritie
.
Here
the
effecte
doth
declare
the
diuinitie
of
Christe
.
The
theefe
rebuketh
his
fellowe
who
was
a
blasphemer
,
and
calleth
vpon
Christe
,
out
of
which
effectes
,
the
contrition
,
the
faith
&
the
newe
life
of
the
thefe
is
to
be
gathered
.
¶
The
seuenth
Rule
.
LEt
the
repugnauncie
of
a
sayinge
,
or
worde
,
and
the
repugnancie
of
a
consequent
bee
sought
out
:
from
whence
twoo
kyndes
of
places
doe
arise
.
Let
the
saying
be
,
he
that
doth
teache
any
other
Gospell
,
is
accursed
.
The
repugnancie
of
this
saying
is
this
:
hee
that
teacheth
the
same
Gospell
,
is
not
accursed
,
the
consequence
of
the
saying
is
,
that
the
Pope
is
accursed
,
because
he
teacheth
an
other
Gospell
.
The
repugnancie
of
this
saying
is
ouerthrowen
.
As
the
Pope
is
not
the
head
of
the
churche
,
and
we
must
not
obey
the
Pope
.
¶
The
eight
Rule
.
IT
is
good
sometimes
by
the
contrary
sense
,
to
frame
a
place
when
the
termes
or
boundes
be
equall
,
as
for
example
.
The
iust
man
liueth
by
fayth
,
ergo
,
hee
that
is
not
iuste
liueth
not
by
faythe
.
Whereof
it
followeth
that
neither
righteousnes
nor
life
,
is
of
woorkes
.
For
so
Paule
dothe
gather
it
.
Gal.
3.
That
no
man
is
iustified
by
the
lawe
in
the
sight
of
God
it
is
euident
,
because
it
is
written
the
iust
man
liueth
by
faith
.
In
like
manner
a
forme
by
conterposition
doth
some
times
minister
places
,
as
,
euery
one
that
is
of
God
doth
heare
Gods
worde
.
Here
the
place
by
conterposition
doth
gather
,
that
he
whiche
heareth
not
Gods
woorde
,
is
not
of
God
.
These
be
the
principal
rules
of
inuention
of
places
,
whose
fountaines
are
places
of
Logike
,
&
rules
of
consequences
,
&
there
may
be
more
added
to
them
,
but
I
thinke
that
these
are
sufficient
to
newe
beginning
preachers
,
which
if
they
wil
vouchsafe
to
folow
,
they
may
both
haue
a
ready
way
to
seke
out
these
common
places
,
&
also
they
may
iudge
well
of
those
places
which
are
obserued
by
others
.
Furthermore
,
hereby
they
may
also
iudge
what
is
the
cause
,
why
diuers
autors
do
not
alwayes
shew
forth
that
selfe
same
places
.
The
reason
of
the
difference
is
as
well
the
diuersitie
of
inuention
,
as
also
that
other
places
,
do
more
contente
,
or
please
our
aucthours
.
After
that
the
godly
preacher
hath
founde
out
places
,
he
must
enter
into
a
multitude
or
swarme
of
places
.
To
this
he
shall
applie
a
threefolde
instrument
.
For
first
hee
shall
diligently
consider
,
whether
the
place
founde
out
,
may
expressely
,
worde
for
word
,
be
seene
in
anye
place
of
the
Scripture
.
Secondarely
,
the
place
must
bee
examined
by
demonstration
to
an
impossible
thing
,
if
it
be
not
expressed
in
the
woorde
of
God.
Thirdly
,
the
place
must
be
concluded
with
some
sillogisme
,
and
by
a
sillogisticall
conuersion
,
it
must
bee
tried
as
it
were
with
a
touchestone
.
Let
this
be
an
example
of
a
demonstration
,
to
an
impossible
thing
.
The
place
to
be
proued
is
,
that
Christians
may
possesse
that
whiche
is
their
owne
,
take
the
opposite
of
this
place
.
No
Christians
may
possesse
that
whiche
is
their
owne
.
Nowe
seke
out
the
proposition
whiche
is
manifestly
true
,
whiche
with
the
opposite
sayinge
,
may
be
one
of
the
premisses
in
the
sillogisme
as
for
example
:
all
that
doe
geue
Almes
,
ought
to
possesse
their
owne
,
of
which
twoo
premisses
a
moste
false
conclusion
doth
follow
,
to
witte
,
that
no
Christian
man
shall
giue
almes
.
By
the
manifest
falsenes
of
this
the
other
of
the
premisses
is
to
be
ouerthrowne
,
wherfore
since
the
Maior
is
manifestly
true
,
it
followeth
that
the
Minor
is
false
:
front
hence
nowe
is
inferred
the
truthe
of
the
place
,
propounded
by
the
lawe
of
contraditions
.
Nowe
let
vs
gather
together
that
whiche
we
haue
sayde
.
All
that
should
geue
almes
,
ought
to
possesse
their
owne
.
No
Christians
may
possesse
their
owne
:
Ergo
,
no
Christian
shall
geue
almes
.
But
the
conclusion
is
false
,
ergo
,
one
of
the
premisses
:
not
the
Maior
,
ergo
the
Minor
,
which
saith
that
:
No
Christians
maye
possesse
their
owne
.
Let
this
be
the
example
of
a
sillogisticall
conuersion
.
The
place
,
some
hearing
Gods
worde
are
not
godly
.
The
sillogisme
.
None
that
walke
after
the
fleshe
are
godly
,
some
hearing
Gods
worde
walke
after
the
fleshe
:
Ergo
,
some
hearing
Gods
worde
are
not
godly
.
conuerte
it
after
this
manner
.
If
none
that
walke
after
the
fleshe
are
godly
,
and
some
that
here
the
worde
,
walke
after
the
fleshe
:
ergo
,
some
that
heare
the
worde
are
not
godly
.
For
al
they
that
heare
the
worde
are
not
godly
.
For
all
they
that
heare
the
worde
are
godly
,
or
els
none
that
walke
after
the
fleshe
are
godly
.
None
that
heare
the
worde
shall
walke
after
the
flesh
,
or
els
some
men
that
heare
the
woorde
,
walke
after
the
fleshe
:
certaynely
some
that
walke
after
the
fleshe
shal
be
godlye
.
but
none
that
do
walke
after
the
fleshe
are
godlye
,
and
some
whiche
heare
the
woorde
walke
after
the
fleshe
.
The
conclusion
therefore
remayneth
firme
and
sure
,
that
some
whiche
heare
the
woorde
are
not
godlie
.
¶
Of
the
manner
of
handling
of
places
inuented
,
both
plentifully
and
profitably
.
TO
the
plentifull
and
profitable
handling
of
places
,
foure
thynges
are
chiefly
requyred
,
whereof
the
firste
is
,
the
diductions
of
questions
,
that
is
to
saye
,
of
the
places
inuented
.
(
The
seconde
a
plentiful
confirmation
.
The
thirde
,
the
digression
to
an
other
matter
.
(
The
laste
is
the
artificiall
conclusion
.
I
wyll
intreate
of
these
foure
after
that
order
as
they
are
set
downe
before
your
eyes
declaryng
euerye
one
of
them
playnelye
with
preceptes
and
examples
.
¶
Of
the
diduction
of
questions
.
HEre
wee
must
speake
not
of
the
inuentions
of
Common
places
,
whereof
now
we
haue
intreated
,
but
of
the
diduction
of
common
places
inuented
,
that
is
to
say
,
of
multiplying
them
into
manye
questions
or
places
.
Therefore
the
place
inuented
is
diducted
,
either
into
simple
places
,
or
into
compounde
places
:
as
for
example
.
If
the
fifte
commaundement
were
sayde
before
vs
,
to
be
expounded
.
First
here
,
thou
shalt
seeke
the
common
place
according
to
the
precept
of
the
firste
rule
after
this
manner
.
Fathers
are
to
be
honoured
,
parentes
are
superiours
,
ergo
superiours
are
to
be
honoured
.
This
common
place
in
the
handling
of
the
fifth
commaundement
,
is
the
principall
,
&
chiefly
to
be
touched
.
But
yet
that
it
may
plentifully
be
intreated
of
,
it
shal
be
expedient
to
diduct
or
reduce
it
into
other
places
,
eyther
simple
,
which
the
very
wordes
them selues
do
geue
:
or
compounde
,
which
either
do
consiste
of
them
which
are
necessarely
included
in
the
wordes
them selues
,
as
the
formes
or
particular
sentences
,
are
included
in
their
kyndes
:
or
generall
sentences
,
and
what
thinges
soeuer
are
necessarely
ioyned
with
the
matter
:
or
els
are
taken
out
of
them
,
which
are
annexed
and
ioyned
to
the
condicion
and
state
of
the
matter
,
as
in
this
example
layde
before
vs
,
are
included
two
simple
places
,
one
of
honour
,
the
other
of
superiours
.
These
are
to
be
handled
a
sunder
,
by
the
simple
kinde
of
teaching
of
thinges
,
after
the
same
sorte
,
as
I
haue
handled
before
.
Secondly
,
out
of
the
diuision
of
this
generall
sentence
:
superiours
are
to
bee
honoured
,
many
particular
sentences
do
arise
,
according
to
the
contrary
diuision
,
of
the
subiecte
and
predicate
.
The
subiect
may
be
deuided
into
these
formes
that
of
superiours
,
some
are
priuate
,
which
are
either
natural
,
as
parentes
:
or
els
not
naturall
as
scholemaisters
,
patrones
,
and
housholders
:
some
are
publike
,
as
the
ciuill
and
ecclesiasticall
magistrate
,
with
their
differences
.
Further
more
the
predicate
(
to
be
honoured
)
may
be
deuided
into
partes
of
honour
,
for
he
which
honoureth
an
other
,
doth
reuerence
him
,
obey
him
,
and
is
thankefull
vnto
him
.
So
there
are
three
partes
,
or
differences
of
the
predicate
.
From
hence
as
out
of
a
groue
,
we
may
gather
particular
sentences
.
As
we
must
reuerence
our
parentes
,
we
must
obey
our
parentes
,
we
must
bee
thankefull
to
our
parentes
,
wee
must
reuerence
oure
maisters
,
wee
must
obey
our
maisters
,
wee
must
bee
thankefull
to
oure
maisters
,
wee
must
reuerence
patrones
,
wee
must
obaye
patrones
,
wee
must
bee
thankefull
to
patrones
.
After
the
same
manner
particular
sentences
are
to
bee
framed
,
out
of
the
rest
whiche
I
haue
declared
,
from
whence
may
ensue
a
moste
great
plentie
of
needeful
questions
.
Ouer
and
besides
this
,
places
oftentymes
,
are
proffitably
taken
out
of
them
whiche
consist
of
the
state
and
condition
,
as
:
if
parentes
,
scholemaisters
,
patrones
,
are
frowarde
,
or
ouerthwarte
,
harde
,
or
cruell
,
whether
then
wee
should
shewe
them
any
reuerence
,
obedience
,
or
kyndnes
?
and
to
what
ende
?
and
so
out
of
other
conditions
,
questions
,
are
multiplied
.
But
this
laste
kynde
of
questions
,
whiche
doth
growe
out
of
the
condition
may
be
handled
very
fitly
by
a
figure
called
occupation
.
Beholde
if
thou
wilt
vnfolde
these
particular
sentences
,
by
resolution
and
wilt
handle
them
by
diuision
,
and
confirme
,
and
garnishe
them
with
the
methode
of
confirmation
:
not
one
sermone
,
but
soe
manye
as
there
are
particular
sentences
,
may
be
made
,
and
framed
.
I
confesse
that
all
common
places
,
doe
not
shewe
so
great
plentie
of
particular
sentences
,
not
withstanding
there
is
none
so
barraine
,
but
at
the
least
,
it
may
minister
some
sentences
,
which
ye
may
frame
out
of
a
common
place
,
by
the
same
reason
which
is
declared
,
which
thinge
that
thou
maiest
doe
cunninglye
,
it
woulde
muche
profite
thee
if
thou
haddest
sailfull
knowledge
in
the
doctrine
of
predicables
,
predicamentes
,
and
propositions
.
¶
Of
a
plentious
confirmation
.
A
Plentious
confirmation
consisteth
in
the
kindes
of
proofes
,
in
heapinge
and
in
dilating
of
arguments
,
and
in
confutation
of
the
contrary
opinion
of
which
we
wil
speake
in
order
.
¶
Of
the
kindes
of
Proofe
.
THere
is
a
three
fould
kinde
of
proofes
in
Diuinity
.
The
first
and
most
safest
kind
,
is
when
proofe
is
brought
out
of
the
euident
and
cleare
propositions
of
the
Scripture
.
As
for
example
,
Parentes
are
to
be
honoured
,
because
the
5.
Comaundement
,
euidentlye
and
plainly
commaundeth
:
Honour
thy
father
and
thy
mother
.
In
like
c●●●
,
Righteousnes
is
of
fayth
&
not
of
works
,
because
the
word
of
the
Lord
doth
so
pronounce
.
We
hould
that
a
man
is
iustifyed
by
fayth
without
workes
.
The
second
kind
is
reasoning
as
oftentimes
as
it
is
not
pronounced
by
plaine
woordes
,
but
is
gathered
by
a
stronge
and
vnmouable
consequence
.
And
this
kinde
is
double
,
streight
and
indirect
.
The
streight
is
when
that
which
is
to
bee
proued
,
is
gathered
plainly
in
the
first
conclusion
,
which
kinde
is
borowed
from
the
place
of
inuention
,
of
the
kinde
,
of
the
forme
,
of
the
definition
,
of
the
causes
,
of
the
destinates
,
&
of
things
,
adioyning
.
As
if
this
question
were
asked
,
whether
scholemasters
are
to
be
honoured
?
out
of
the
kinde
,
or
general
,
thou
maiest
conclude
well
that
all
superiours
are
to
be
honored
,
ergo
scholemasters
also
,
but
the
indirect
kind
concludeth
not
simplie
,
that
whiche
is
set
downe
to
be
proued
:
but
doth
gather
an
inconuenience
out
of
the
opposite
or
contrary
,
wherwith
he
ouerthroweth
the
Antecedent
which
being
ouerthrowen
the
truthe
of
the
opposite
immediatly
floweth
:
as
if
superiours
are
not
to
be
honoured
,
neither
parents
are
to
be
honoured
,
but
this
is
false
,
ergo
,
the
also
.
Therefore
it
followeth
superiours
are
to
be
honoured
.
The
third
kinde
is
,
of
lesse
reputation
,
when
we
laboure
in
the
testimonies
,
&
examples
of
them
,
which
seme
to
haue
florished
in
the
church
,
which
kinde
is
disproued
,
if
it
be
depriued
of
the
former
proofes
.
Let
vs
propounde
an
other
example
.
And
let
the
question
bee
whether
Christe
bee
God
.
This
is
first
proued
by
a
saying
,
or
by
the
first
kind
of
proofe
.
For
thus
is
it
spoken
of
Christ
in
the
first
of
Iohn
,
chap.
5.
he
is
true
God
&
life
euerlasting
.
Secondlye
by
reasoning
,
Christe
hath
done
the
workes
pertaining
to
God
of
his
own
proper
power
,
&
the
honour
of
God
is
attributed
to
Christe
,
ergo
,
he
is
God
by
the
indirect
waye
:
If
Christe
were
only
a
creature
,
euery
one
only
were
accursed
,
that
would
put
their
confidence
in
him
:
but
nowe
Gods
woorde
pronounceth
them
blessed
which
put
their
trust
in
him
,
ergo
,
he
is
no
creature
,
but
true
God
.
Thirdly
,
the
testimonie
of
the
church
,
as
the
crede
of
Athanasius
,
and
the
voyce
of
all
the
people
,
in
geuing
their
consent
,
do
testifie
Christe
to
bee
God
.
Furthermore
this
our
distinction
of
proofes
wanteth
neither
reason
,
nor
example
.
The
reason
is
this
,
whatsoeuer
is
proued
,
or
disproued
in
sacred
thinges
,
it
is
needefull
that
the
same
be
done
,
either
by
testimony
of
the
scripture
,
or
of
the
churche
.
If
it
be
done
by
the
scripture
,
it
shal
be
either
by
the
expresse
woordes
from
whence
the
firste
kinde
doth
growe
,
or
els
intricatly
,
or
obscurely
,
&
that
either
in
the
generall
,
or
in
the
particular
sentence
,
from
whence
the
second
kind
of
proofe
is
taken
.
But
if
any
thing
be
proued
by
the
testimonie
of
the
churche
,
it
shal
be
the
third
kind
of
proofe
.
Hereof
truly
we
haue
an
example
of
Paule
,
who
in
his
wryting
as
it
is
wel
knowen
,
hath
vsed
this
threefolde
kinde
of
proofe
.
That
righteousnes
is
of
faith
:
by
saying
or
wordes
he
proueth
it
when
as
hee
saith
:
The
iust
man
liueth
by
faith
,
by
reasoning
thus
.
If
righteousnes
be
of
woorkes
,
Christe
died
in
vayne
.
From
hence
now
that
followeth
whiche
he
propounded
,
that
righteousnes
is
of
fayth
.
By
example
:
Abraham
beleeued
God
,
and
it
was
imputed
to
him
for
righteousnes
.
Also
wee
beleeue
in
Christe
,
that
wee
may
be
iustifyed
by
fayth
.
If
these
kindes
be
delated
or
spoken
of
at
large
,
there
wil
aryse
great
plenty
of
proofes
,
but
yet
a
meane
is
to
be
kept
,
lest
plenty
come
out
of
season
,
&
so
breede
lothsomnes
.
¶
Of
the
heaping
of
arguments
.
COngeries
,
or
Heape
in
this
place
is
when
in
prouing
the
proposition
or
common
place
the
Chapters
of
principal
argumentes
are
added
,
and
as
it
were
gathered
together
into
one
bundell
,
as
if
this
proposition
were
to
be
handled
.
No
man
is
able
of
his
owne
strength
to
fulfil
Gods
Lawes
,
the
Chapters
which
followe
of
the
Argumentes
,
may
by
heape
,
be
added
after
this
maner
:
For
the
experience
of
all
men
doth
proue
this
manifestlye
.
This
our
wounded
nature
groning
doth
acknowledge
this
,
the
vniuersall
Scripture
cryeth
oute
of
this
.
To
conclude
the
Sacrifyce
of
the
sonne
of
God
,
torne
after
a
most
horrible
maner
vppon
the
gibbet
of
the
Crosse
,
doth
proue
vnto
vs
.
After
this
maner
,
Cicero
ioyneth
to
the
proposition
,
a
heape
of
Arguments
,
whom
in
disposinge
of
Argumentes
all
the
best
learned
men
are
wont
to
immitate
and
follow
.
Notwithstanding
although
Cicero
sometimes
beginneth
from
the
last
Chapter
,
a
dilatinge
of
Argumentes
put
in
the
Heape
,
wherunto
he
ioyneth
first
,
and
after
goeth
forwarde
vnto
the
laste
,
which
is
the
last
in
the
treatise
.
Yet
for
the
Deuine
and
the
Preacher
,
it
is
the
surest
way
to
follow
an
order
in
the
Heape
put
in
the
Expolition
.
¶
Of
the
Expolition
or
dilating
of
Argumentes
.
EXpolition
or
dilatinge
,
is
by
the
which
an
Argument
propounded
is
confirmed
and
beutifyed
.
But
a
copious
Expolition
consisteth
of
a
proposition
,
of
a
reason
,
of
a
shewing
,
the
cause
of
the
reason
of
Exornation
,
and
of
Conclusion
.
The
Proposition
is
that
,
which
setteth
before
oure
eyes
some
Chapter
of
an
Argument
,
as
though
it
were
the
proposition
of
a
confirmation
.
The
reason
alloweth
the
proposition
,
and
it
ought
to
be
such
a
one
,
as
maye
be
the
minor
of
a
sillogisme
.
Aetiologia
,
doth
shew
the
cause
of
the
reason
,
and
it
is
meete
,
that
it
be
such
a
one
as
maye
eyther
be
the
maior
of
a
sillogisme
,
or
els
the
proufe
therof
:
So
that
a
whole
sillogisme
is
made
of
a
proposition
,
of
a
reason
,
and
of
the
cause
of
the
Reason
.
After
the
cause
of
the
reason
,
Exornation
shall
followe
,
which
is
to
be
borowed
of
sentences
,
comparates
,
contraryes
,
similitudes
,
examples
.
The
laste
shal
be
the
conclusion
,
which
gathereth
together
the
summe
of
the
former
,
and
concludeth
the
principall
proposition
.
These
are
the
preceptes
of
an
expolition
,
neyther
doth
that
which
I
haue
sayd
,
striue
against
the
opinion
or
iudgemente
of
them
which
haue
nombred
seuen
parts
of
an
expolicion
.
For
there
is
not
onelye
one
kinde
of
expolition
,
but
I
haue
chosen
the
onely
which
I
thought
to
be
most
meete
for
preachers
,
that
are
but
new
beginners
.
But
to
the
ende
the
preceptes
of
an
expolition
may
be
vnderstanded
.
I
wil
put
downe
one
example
.
I
haue
before
propounded
this
common
place
:
No
man
of
his
owne
power
or
strengthe
is
able
to
fulfill
the
lawes
of
God
.
Furthermore
to
this
place
I
haue
added
foure
Chapters
of
proofe
,
by
a
heaping
of
arguments
.
Wherof
the
first
was
,
that
the
experience
of
al
men
did
proue
that
to
be
true
.
Let
this
Chapter
be
the
proposition
of
an
expolition
after
this
maner
.
The
experience
of
all
men
conuinceth
this
,
that
no
man
is
able
to
fulfill
the
Lawe
of
God
.
(
the
reason
)
For
all
men
doe
easelye
perceiue
in
themselues
,
howe
farre
they
are
from
the
perfecte
and
perpetuall
obedience
of
the
Lawe
of
God
.
(
The
reason
of
the
cause
)
For
they
see
that
the
Lawe
of
God
is
holye
,
and
a
rule
of
perfect
life
:
and
that
they
themselues
are
altogether
wicked
by
nature
,
and
also
feeble
,
and
weake
(
the
exornation
from
the
sentence
.
)
So
that
is
true
whereof
the
Prophet
speaketh
,
that
all
oure
righteousnes
is
as
the
cloth
of
a
menstruous
woman
:
which
sentence
how
cold
it
consist
,
if
the
experience
of
any
wise
man
had
proued
the
contrary
.
(
the
exornation
from
the
comparisons
)
For
euen
as
a
tree
whose
roote
is
rotten
,
and
infected
with
a
poysoned
sappe
can
neuer
bring
forth
but
poysoned
fruite
:
so
man
whose
harte
is
infected
with
the
poyson
of
sinne
,
cannot
shewe
a
pure
and
perfecte
obedience
to
the
law
of
God
.
(
The
exornation
from
the
examples
what
:
did
not
holye
Abell
confesse
this
in
his
Sacrifice
:
trulye
it
is
euen
so
:
For
God
had
neuer
allowed
the
Sacrifice
of
Abell
,
vnlesse
that
holy
man
had
knowen
Christ
to
be
him
which
was
promised
,
that
should
iustifye
all
beleeuers
,
&
vnderstoode
his
owne
sinne
:
whereby
hee
knew
himselfe
to
be
hindred
,
that
he
coulde
not
fulfill
the
lawe
of
God
.
For
if
hee
had
thoughte
himselfe
able
to
fulfill
the
lawe
,
he
could
neuer
haue
sacrificed
a
right
,
that
is
to
saye
haue
declared
in
his
sacrifice
,
that
the
promised
seede
,
shoulde
be
the
fulfiller
of
the
Lawe
.
Hereunto
Dauid
also
as
a
moste
sufficiente
witnes
may
be
added
,
who
crying
vnto
the
Lorde
,
confesseth
openly
,
that
no
man
is
iustifyed
in
the
sight
of
God
.
For
hee
complayneth
that
all
haue
erred
,
and
are
made
vnprofitable
,
&c.
The
conclusion
)
Since
therfore
wee
haue
Dauid
as
a
witnes
:
since
wee
acknowledge
the
poyson
of
sinne
,
since
we
behould
the
purity
of
the
Law
,
and
our
owne
vncleannes
,
who
I
praye
you
,
(
vnlesse
hee
weare
a
mad
man
woulde
denye
this
:
that
hee
telleth
his
owne
weakenes
,
and
imbecillitye
in
rendringe
obedience
to
the
Lawe
of
GOD
.
In
this
example
after
a
sorte
yee
maye
see
the
vse
of
expolition
:
whiche
if
I
had
determined
to
haue
handled
at
large
,
euerye
parte
beinge
dilated
and
multiplyed
,
a
whole
Oration
euen
oute
of
the
first
Chapter
of
the
proofe
,
woulde
plentifullye
haue
proceeded
.
After
the
same
order
the
other
three
Chapters
,
which
consiste
in
the
heape
of
Argumentes
,
must
bee
handled
.
From
hence
studious
yonge
men
maye
easelye
iudge
,
that
greate
profyte
commeth
of
this
Expolition
.
Wherfore
they
shall
take
a
moste
profitable
woorke
in
hande
,
if
they
will
busilye
practise
themselues
in
the
handlinge
of
an
Expolition
.
For
from
hence
they
shall
obtaine
suche
a
facultye
and
facilitye
,
that
hereafter
when
they
shall
haue
occasion
,
eyther
to
speake
of
weightye
matters
,
or
to
preache
the
woorde
of
GOD
,
these
preceptes
of
an
Expolition
shall
come
into
theyr
mindes
,
euen
as
it
were
vppon
a
sodaine
.
¶
Of
the
confutation
.
THe
Methode
of
confutation
,
which
consisteth
of
proposition
,
of
sublacion
,
of
an
opposite
proposition
,
and
of
the
solution
,
is
before
declared
and
made
manifest
by
examples
:
Wherefore
in
this
place
I
will
onely
shew
the
bea●ers
the
place
of
a
confutation
.
The
proper
place
for
a
confutation
is
assigned
immediatly
after
the
confirmation
,
which
place
notwithstanding
he
hath
not
alwayes
.
For
so
often
as
any
other
opinion
besydes
oure
owne
dothe
occupye
the
mindes
of
the
hearers
,
the
Exordium
or
beginninge
maye
be
taken
from
the
confutation
:
which
rule
not
onely
Aristotle
and
Cicero
,
but
also
S.
Paule
followeth
in
his
Epistle
to
the
Romaynes
,
for
there
labouringe
to
confirme
this
proposition
:
that
righteousnes
is
of
Fayth
.
First
hee
confuteth
the
preiudices
or
fore
iudgementes
of
the
Gentiles
,
and
of
the
Iewes
:
Of
the
Gentiles
whiche
thoughte
that
they
wen
iustifyed
by
the
lawe
of
Nature
.
And
of
the
Iewes
who
boasted
that
they
were
iustifyed
by
the
Lawe
giuen
vnto
theym
by
God
.
Oute
of
this
confutation
of
preiudices
S
Paule
falleth
into
a
proposition
,
which
hee
firste
repeateth
,
and
after
ioyneth
to
it
a
iust
confirmation
.
My
iudgement
is
that
this
example
of
S.
Paule
is
to
be
folowed
,
so
oftentimes
as
the
hearers
mindes
are
occupied
with
any
other
opinions
then
with
their
owne
.
¶
Of
digression
.
THe
preceptes
of
digression
maye
be
reduced
to
fiue
pointes
,
which
are
,
Place
,
meane
,
matter
,
time
,
and
the
retourne
from
the
digression
.
As
concerning
the
place
,
this
is
to
be
obserued
that
digression
oughte
to
be
added
vnto
anye
proposition
that
is
proued
.
For
that
is
a
digression
oute
of
season
which
is
made
when
the
matter
is
not
as
yet
confirmed
.
Suche
a
meane
is
to
bee
added
,
which
may
not
interrupt
the
memorye
of
learners
,
wyth
troublesome
tediousnes
:
For
they
teache
vnluckelye
,
whoe
neglectinge
the
doctrine
,
and
beinge
vexed
with
some
small
iniurye
,
doe
declaime
,
and
spende
whole
houres
againste
some
one
or
other
,
whom
they
thincke
haue
offended
theym
.
The
matter
of
digression
appertayneth
to
exhortations
,
consolations
,
chidinges
,
but
not
to
euerye
sorte
.
For
such
oughte
the
matter
of
Digression
to
bee
,
that
of
his
owne
accorde
,
it
maye
seeme
to
flowe
oute
of
the
Doctrine
,
and
not
to
bee
fetched
anye
where
els
.
For
excepte
the
force
,
and
nature
of
Learninge
,
do
offer
the
matter
of
digression
,
it
can
make
nothinge
to
edification
at
all
.
This
precepte
is
therefore
more
dilligentlye
to
be
obserued
,
because
often
tymes
they
that
are
vnexercised
offende
againste
it
,
not
withoute
great
iniurye
of
the
woord
of
GOD
,
and
hurte
of
the
hearers
.
In
the
fourth
place
I
haue
put
downe
Tyme
,
which
of
necessitye
requireth
a
Digression
,
for
when
the
hearers
doe
eyther
abhorie
the
Doctrine
,
eyther
are
somewhat
more
slouthfull
,
or
els
be
faint
harted
,
then
are
they
to
be
chidden
,
prouoked
,
and
comforted
.
The
retourne
from
the
Digression
,
oughte
not
to
be
violente
,
but
the
ende
thereof
oughte
to
bee
applyed
,
that
it
maye
bee
ioyned
with
that
parte
of
the
Sentence
,
from
whence
the
Digression
was
made
,
whiche
canne
be
scarcelye
broughte
to
passe
,
vnlesse
the
force
of
the
doctrine
haue
shewed
the
matter
of
the
Digression
:
or
some
figure
beinge
added
,
it
maye
haue
recourse
to
the
doctrine
.
As
sone
as
blessed
LVTHER
began
to
defende
the
doctrine
of
the
Gospell
againste
the
tyrannye
of
the
Pope
,
there
was
neede
of
more
sharper
prickes
,
and
therefore
hee
was
more
oftner
occupied
in
Digressions
,
as
maye
appeare
by
his
writinges
.
But
now
(
the
doctrine
is
fortifyed
and
establyshed
,
and
a
more
peaceable
estate
restored
to
oure
Churches
)
wee
muste
vse
these
sharper
prickes
more
sparinglye
.
Furthermore
because
neyther
the
vocation
is
a
like
,
neither
the
aucthoritye
of
all
men
equall
,
newe
Preachers
wyll
thincke
it
to
be
a
parte
of
modestye
,
seldome
to
wander
beyonde
the
marke
.
Notwithstandinge
if
any
shal
require
examples
of
the
Digression
of
these
preceptes
,
let
him
reade
the
Epistle
to
the
Hebrewes
,
for
that
onelye
wyll
mynister
a
greate
nomber
of
examples
.
¶
Of
Artificiall
conclusion
.
I
Haue
toulde
you
before
,
what
manner
of
conclusion
,
oughte
to
be
added
in
the
expolition
of
euerye
argumente
.
In
this
place
wee
muste
speake
of
the
conclusion
of
any
place
or
whole
Sermon
,
where
in
these
thinges
are
to
be
obserued
.
First
the
place
explicated
,
is
to
be
repeated
in
one
proposition
.
Secondlye
a
short
reconinge
of
Argumentes
is
to
be
ordayned
,
and
especiallye
of
the
chiefeste
Chapters
.
Thirdlye
the
illation
,
or
inference
maye
followe
in
the
which
three
thinges
maye
bee
ioyned
which
are
to
be
finished
in
three
propositions
:
what
the
presente
place
teacheth
,
what
it
confuteth
,
and
what
it
admonisheth
vs
of
.
Fourthlye
,
al
thinges
are
so
to
be
disposed
,
that
the
passage
maye
be
more
easye
into
the
place
followinge
,
if
manye
are
to
be
expounded
:
as
for
example
,
the
place
which
I
proponed
aboue
beinge
declared
:
That
no
man
of
his
owne
power
is
able
to
fulfil
the
Lawe
of
God
,
this
conclusion
were
not
vnprofitable
(
the
repetition
of
the
place
)
whoe
nowe
after
this
will
thincke
himselfe
to
be
able
of
his
owne
power
to
fulfill
the
lawe
of
God
(
the
enumeration
of
argumentes
)
when
as
not
onelye
experience
and
nature
do
deny
it
,
the
scripture
in
euery
corner
by
manifest
testimonies
doth
confute
it
:
but
also
the
sacrifice
of
the
same
doth
teache
a
farre
contrary
thing
(
the
Illation
)
wherefore
this
place
teacheth
vs
all
to
acknowledge
our
weakenes
and
synne
,
confuteth
the
Iusticiaries
,
whiche
do
boaste
of
the
righteousnes
of
the
lawe
,
and
admonisheth
vs
all
,
that
confessing
our
sinnes
&
weakenes
,
wee
shoulde
flie
vnto
Christe
,
(
the
transition
)
whome
the
Gospell
offereth
vnto
vs
,
whereof
wee
must
speake
presentlye
.
¶
Of
that
kynde
of
Sermon
whiche
consisteth
in
exhortation
called
Parainetical
kinde
.
THe
first
kinde
of
preaching
being
exposided
after
a
sorte
(
whiche
because
it
consisteth
in
teaching
,
I
haue
named
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Now
followeth
the
other
the
pareneticall
kinde
whiche
therefore
I
will
more
briefly
handle
,
for
that
very
seldome
it
is
had
alone
,
and
by
it selfe
,
for
moste
commonly
it
is
wonte
to
be
myngled
with
the
doctrinall
kynde
.
The
parenetical
kynde
is
that
wherby
we
perswade
or
disswade
,
wee
comforte
or
rebuke
the
hearers
.
From
hence
springeth
a
three
foulde
pareneticall
Sermone
,
to
witte
perswasible
,
comfortable
,
and
rebukeable
,
of
the
whiche
these
thinges
in
order
are
to
bee
declared
.
First
the
difinition
,
next
the
inuention
,
and
afterwardes
the
treatise
,
to
whome
I
wyll
ioyne
moste
briefe
examples
,
to
the
intente
the
preceptes
more
easelye
maye
bee
vnderstanded
.
¶
Of
the
perswasible
Sermon
.
THe
perswasible
Sermone
is
,
whereby
wee
perswade
the
hearers
,
either
to
doe
,
to
suffer
,
or
to
forsake
some
thinge
.
The
places
of
inuention
in
this
kinde
are
these
especially
:
the
necessitie
of
the
cause
,
of
the
commaundement
,
of
the
vocation
,
the
priuate
and
publique
commoditie
,
the
dignitie
of
the
persone
and
the
thing
.
Examples
olde
,
newe
,
Christian
,
Ethnicke
:
Also
parables
,
and
sentences
,
the
profes
,
confirmations
,
and
exornations
,
of
all
these
maye
be
sprincled
here
,
and
there
,
and
as
I
haue
sayde
before
in
the
Logicke
Methode
,
the
exhortations
,
consolations
,
and
rebukes
,
must
be
myngled
with
the
figure
of
digression
So
here
with
the
Methode
of
Confirmation
,
the
pareneticall
places
oughte
to
bee
confirmed
.
Moreouer
,
in
this
treatyse
,
fower
thynges
mete
together
,
the
occasion
,
the
proposition
,
the
confirmation
,
and
the
conclusion
:
The
occasion
reciteth
the
cause
of
the
exhortation
.
The
proposition
must
bee
amplified
,
and
multiplied
,
and
oftentimes
with
other
wordes
,
and
figures
must
be
iterated
.
The
confirmation
is
to
be
sought
for
,
out
of
the
places
nowe
rehearsed
,
in
whiche
confirmation
moreouer
,
there
are
twoo
thynges
,
to
be
considered
,
the
degree
or
steere
,
and
the
figure
.
The
degree
maketh
vs
by
little
and
little
,
to
ascende
from
lighter
,
and
lesser
matters
to
weyghtier
thynges
,
and
of
more
importaunce
,
and
so
to
moste
weyghtie
and
greate
matters
.
Otherwyse
exhortation
is
of
no
estimation
,
or
pryce
.
The
figure
dothe
not
onelye
serue
the
affections
,
but
also
(
yf
I
may
so
tearme
yt
,
maketh
the
oration
more
sharpe
and
wyttye
,
to
the
ende
it
may
altogether
pearce
into
the
myndes
of
the
hearers
,
and
so
possesse
the
whole
harte
it selfe
.
Hereunto
interrogation
,
subiection
,
exclamation
,
admiration
,
dubitation
,
hypotyposis
,
dialogisme
,
A●topo●a
,
and
others
of
the
like
sorte
,
whiche
are
named
and
expounded
of
Rhethoricians
ought
to
be
referred
.
The
conclusion
,
which
I
haue
made
the
fourth
part
of
the
treatise
,
hath
no
neede
of
newe
preceptes
,
but
is
to
be
confirmed
by
the
same
meanes
,
whiche
is
aboue
declared
,
notwithstanding
to
the
ende
that
the
vse
of
the
preceptes
,
may
be
seene
,
I
wil
set
down
one
example
onely
.
The
example
of
the
persuasible
sermon
.
THe
occasion
,
because
I
see
many
slacke
&
slowe
to
heare
the
worde
of
God
(
proposition
)
I
haue
determined
brieflye
to
stirre
you
vp
to
the
loue
of
the
heauenlye
woorde
,
whereby
ye
are
compelled
to
the
more
dilligent
hearinge
and
kepinge
of
the
doctrine
brought
vnto
vs
from
heauen
.
(
the
passion
of
the
mynde
)
although
it
is
to
be
lamented
that
mortall
men
be
so
vnmindefull
of
their
saluation
,
that
they
haue
nede
of
prickes
,
to
the
ende
they
may
make
spede
thether
,
whether
they
ought
to
be
caried
with
al
violence
.
(
The
necessitie
of
the
cause
)
for
therfore
such
a
slothfull
heauines
is
rooted
in
our
mindes
because
we
do
not
consider
,
as
wee
ought
to
do
,
what
is
the
necessitie
of
the
heauenlye
worde
:
can
any
man
vnderstande
the
will
of
God
without
his
worde
?
verely
if
the
wisdom
of
the
worlde
as
Paule
truely
affirmeth
)
is
but
foolishnes
before
God
,
it
can
not
come
to
passe
that
wee
should
knowe
the
wylll
of
God
,
vntil
we
haue
vnderstoode
,
the
foolishnes
of
the
fleashe
.
(
The
necessitie
of
the
commaundement
)
truely
the
commaundement
of
God
the
father
,
doth
seme
to
slippe
out
of
our
myndes
,
whose
wordes
do
sounde
from
heauen
:
This
is
my
welbeloued
sonne
heare
him
.
The
sonne
him selfe
doth
desire
,
that
his
woorde
may
be
heard
of
them
that
are
his
:
My
sheepe
here
my
voyce
:
whereof
it
followeth
:
that
those
whiche
do
contempne
the
voyce
of
Christe
,
whiche
he
soundeth
by
his
ministers
,
are
not
his
sheape
.
The
holy
ghoste
,
by
the
voyce
of
the
Prophetes
,
and
of
the
Apostles
,
dothe
inuite
and
call
vs
to
the
lawe
,
and
the
testimonie
.
Therfore
who
arte
thou
whiche
despisest
the
commaundement
of
the
eternall
father
?
Who
art
thou
that
despisest
the
sonne
whiche
suffered
for
thee
,
calling
thee
to
the
hearing
of
his
word
?
Who
art
thou
that
refusest
the
dominion
&
rule
of
the
holy
ghost
?
(
the
necessitie
of
the
vocation
)
we
are
so
forgetfull
from
whence
,
and
wherto
we
are
called
:
are
we
not
by
the
worde
brought
out
of
the
darkenes
of
Sathan
into
the
marueylous
light
of
God
?
This
worde
hath
called
vs
,
this
worde
hath
made
vs
Christians
,
but
wee
in
the
meane
season
being
vnmindefull
of
so
glorious
a
name
,
haue
contemned
the
misterie
of
saluation
.
(
the
profit
)
but
and
if
this
royall
and
noble
vocation
moueth
vs
not
truely
,
the
reason
of
our
proper
commoditie
ought
to
moue
vs
:
where
withall
we
perceiue
that
euen
the
very
brute
beastes
are
touched
.
But
who
is
able
by
any
reason
of
man
or
of
Aungels
,
to
recite
at
the
least
but
certen
porcions
of
this
commoditie
,
specially
when
Paule
after
Esaye
sayth
,
the
eye
of
man
hath
not
seene
,
neither
the
eare
hath
hearde
,
neyther
hath
it
ascended
into
the
harte
of
man
what
thynges
God
hath
prepared
for
them
whiche
loue
hym
.
Neyther
yet
is
there
any
cause
,
why
anye
man
shoulde
dreame
that
hee
loueth
God
,
whiche
doth
not
heare
his
woorde
nor
meditate
it
,
neither
compareth
it
together
,
that
the
misserie
which
lieth
hidde
therein
,
may
by
little
and
little
be
of
him
the
better
vnderstanded
,
for
Christe
the
euerlastinge
worde
of
God
,
sayth
:
He
that
loueth
me
wil
kepe
my
sayinges
,
and
my
father
will
loue
him
.
To
this
loue
of
the
father
,
&
of
the
sonne
there
are
annexed
greater
good
thinges
,
then
whiche
by
mans
capacitie
maye
bee
perceiued
.
Although
Paule
hath
comprehended
,
the
summe
of
them
in
these
wordes
:
The
Gospell
is
the
power
of
God
vnto
saluation
to
all
beleuers
.
O
foolishe
man
,
O
stony
harte
,
that
despyleth
,
reiecteth
and
treadeth
vnderfoote
so
great
a
saluation
offered
.
That
wee
may
prouide
for
the
belly
.
What
do
we
not
?
do
we
not
learne
artes
?
do
wee
not
sayle
vpon
the
Seas
?
wee
flye
no
froste
,
wee
refuse
no
heate
,
we
slomber
at
no
tyme
,
to
the
ende
wee
maye
prouide
for
our
miserable
bellye
.
When
these
thynges
are
readye
to
peryshe
,
wee
are
moued
,
and
in
the
meane
season
wee
leaue
our
saluation
.
So
great
is
our
madnes
,
so
greate
is
our
peruersnes
,
&
wickednes
,
we
poore
miserable
wretches
are
so
muche
infected
,
with
the
poyson
of
sathan
,
that
we
would
with
more
willing
mindes
dye
in
our
wickednes
,
then
take
holde
of
the
stretched
out
arme
of
God
and
so
to
be
saued
.
But
when
wee
haue
nothing
els
to
do
,
then
wee
heare
the
worde
of
the
Lorde
,
and
that
with
lesse
reuerence
truly
,
than
those
three
halfpeny
seruauntes
which
in
times
past
did
heare
Esope
reciting
of
his
fables
.
Would
to
God
this
our
negligence
were
not
an
euident
signe
of
the
punishment
of
our
ingratitude
.
(
The
dignitie
of
the
persone
&
of
the
thing
)
who
would
haue
thought
at
any
time
that
men
are
so
obliuious
,
that
they
should
be
vnmindefull
of
their
promise
made
in
baptisme
,
for
there
they
are
consecrated
to
the
bodie
of
Christe
,
and
are
made
his
members
,
that
they
may
be
fellowe
compaignions
with
him
of
heauenlye
thinges
:
neither
can
we
by
any
other
meanes
abyde
in
the
body
of
Christe
,
then
by
faythe
which
commeth
by
hearing
:
here
,
not
without
a
good
cause
a
man
may
doubte
,
whether
this
may
be
ascribed
to
our
madnes
,
or
dulnes
,
that
wee
oftentymes
,
moste
vngratefullye
do
reiecte
,
so
greate
a
dignitie
whiche
wee
haue
in
the
body
of
Christe
,
and
so
greate
a
treasure
of
heauenly
goodes
,
which
we
possesse
by
Christ
.
(
examples
.
)
It
is
maruell
that
we
are
not
made
more
wary
by
other
mennes
harmes
.
It
is
a
wonderfull
thinge
that
it
sinketh
not
into
our
myndes
,
howe
all
the
worlde
perished
in
the
floode
,
for
the
contempte
of
Godswoorde
.
Wee
are
not
moued
by
the
examples
of
the
holye
patriarches
,
Abell
,
Seth
,
Enoch
,
Noe
,
Abraham
,
and
of
a
greate
sorte
,
who
nowe
enioye
the
moste
ioyfull
presence
of
God
in
heauen
.
I
reioyce
saythe
Dauid
when
it
is
sayde
to
mee
,
let
vs
goe
into
the
house
of
the
Lorde
.
But
we
on
the
contrarie
side
reioyce
,
when
the
worlde
dothe
inuite
vs
to
pleasures
,
wherewith
not
withstandyng
wee
are
bayted
tyll
at
the
lengthe
we
hange
,
snared
and
taken
vppon
the
hooke
.
Blessed
is
hee
sayth
the
same
Dauid
,
whiche
dothe
meditate
in
the
Lawe
of
God
daye
and
nyghte
.
But
wee
(
O
griefe
to
tell
)
do
not
otherwyse
flye
from
the
meditation
of
the
heauenly
worde
,
then
if
all
these
thinges
which
are
set
before
vs
in
the
worde
were
but
fearfull
thynges
to
feare
chyldren
withall
.
The
Tomuri
priestes
of
Dodonae
,
neuer
departed
out
of
the
temple
whiche
notwithstanding
did
embrace
deuelishe
superstition
,
in
stede
of
the
worde
of
God
:
wee
neuer
,
or
seldome
,
do
enter
into
the
churches
,
who
are
not
withstanding
enstructed
by
the
worde
,
&
by
manifoulde
testimonies
,
in
our
religion
,
but
woulde
to
God
wee
weare
instructed
,
woulde
to
God
wee
woulde
thynke
,
that
in
our
hartes
,
whiche
wee
professe
with
oure
mouthe
and
tongue
:
whiche
if
wee
woulde
do
,
wee
would
not
so
obstinatly
contemne
the
ministrie
of
the
worde
.
What
aunswere
I
praye
thee
,
wilt
thou
make
to
the
sonne
of
God
,
when
he
in
the
last
day
shal
shew
to
thee
his
woundes
?
when
hee
shall
accuse
and
condemne
thee
,
for
his
bloude
cruellye
troden
vnder
thy
foote
,
then
shall
that
verelye
happen
vnto
thee
,
whiche
the
Lorde
hath
fore spoken
shall
comme
to
passe
:
that
for
shame
and
the
iust
iudgement
of
God
,
with
the
wicked
companie
of
the
damned
,
thou
shalt
say
to
the
mountaynes
fall
vpon
vs
,
&
that
for
this
cause
,
leaste
thou
shouldest
beholde
the
face
of
the
sonne
of
God
,
whome
here
thou
haste
despysed
,
whose
worde
thou
haste
here
reiected
,
whose
bloude
thou
hast
cruelly
trodden
vnder
foote
,
whome
stretching
out
his
armes
,
wette
and
bespotted
with
bloude
,
and
desyrous
to
delyuer
thee
out
of
the
mydle
of
death
,
and
the
Iawes
of
Hell
,
thou
wretche
haste
despysed
:
A
wretche
in
deede
,
and
suche
a
one
,
as
the
iust
iudge
,
(
vnlesse
thou
repent
)
wyll
cast
into
euerlasting
darkenesse
,
and
pryson
.
(
The
conclusion
.
)
Let
vs
praye
vnto
God
therefore
,
that
hee
woulde
conuerte
vs
,
by
whom
beinge
conuerted
,
wee
mighte
bee
moued
with
the
sweetenes
of
the
woorde
of
God
,
that
hee
woulde
styre
vs
vp
with
his
spirite
,
to
heare
the
worde
of
saluation
,
by
the
whiche
wee
maye
learne
,
the
wyll
and
true
worshipping
of
God
,
by
the
whiche
so
many
commodities
,
come
to
vs
,
by
that
which
so
many
Patriarches
,
Prophetes
,
Apostles
,
Sainctes
,
Martyres
,
and
manye
other
godlye
men
,
haue
obtayned
saluation
,
by
the
which
the
righte
waye
is
shewed
to
vs
,
by
Iesus
Christe
our
Lord
:
to
whom
with
the
father
and
the
holy
ghoste
,
be
prayse
honour
&
glory
,
worlde
without
ende
.
Amen
.
This
example
of
a
treatise
,
after
a
sorte
,
doth
shewe
the
vse
of
the
places
of
inuention
:
I
haue
myngled
a
fewe
figures
,
I
haue
some
what
more
often
touched
the
proposition
,
neyther
am
I
ignoraunte
,
that
this
my
treatise
of
example
,
is
farre
inferiour
vnto
the
dignitie
of
the
matter
.
Where
fore
,
I
councell
them
that
are
studious
that
whyle
they
maye
,
they
often
exercise
them selues
,
in
declayming
in
wryting
that
hereafter
they
may
come
the
more
furnished
to
the
function
,
of
the
moste
sacred
ministerie
,
the
whiche
to
defile
with
longe
pattering
,
and
vnlearned
bablinge
,
is
a
thing
moste
wicked
.
¶
Of
the
consolatorie
Sermone
or
whiche
consisteth
in
comforting
.
THe
Consolatorie
or
comfortable
sermon
is
,
wherein
the
preacher
,
doth
lift
vp
the
man
afflicted
,
and
striuing
vnder
the
crosse
,
leaste
being
ouercome
with
impatience
,
he
should
be
subdued
,
and
ouercomme
with
sorowe
.
These
are
especiallye
the
commune
comfortable
places
.
The
firste
is
the
wyll
of
the
heauenly
father
.
The
seconde
,
the
condicion
.
The
thirde
,
the
promise
of
deliueraunce
.
The
fourth
,
the
nececessitie
of
the
conformitie
of
Christe
,
and
his
members
.
The
fifth
,
the
commoditie
whiche
is
manifould
.
For
by
the
crosse
the
presumption
of
a
mans
owne
power
,
is
ouerthrowen
,
hipocrisie
is
disclosed
,
confidence
in
the
fleshe
is
shaken
of
,
obedience
is
confirmed
,
pacience
is
proued
,
contempte
of
the
worlde
followeth
,
humilitie
ensueth
,
erroure
paste
is
corrected
,
euill
to
come
is
taken
hede
of
before
hande
,
faythe
is
exercised
,
hope
is
taughte
to
be
reposed
in
oure
God
.
Reade
more
concerning
this
matter
in
the
places
of
Philip
Melancthon
.
The
treatise
consisteth
of
occasion
,
proposition
,
confirmation
,
and
conclusion
,
euen
as
in
the
perswasible
kynde
,
to
whiche
it
is
lyke
,
moreouer
because
it
is
profitable
to
knowe
a
certayne
waye
of
applying
of
comfortes
,
I
wyll
brifly
declare
the
Methode
of
comforting
.
The
Methode
of
geuinge
of
comforte
.
BVt
leaste
consolation
shoulde
be
applyed
out
of
season
,
or
vnsaylfully
,
wee
wyll
distinguishe
.
Firste
,
betweene
pryuate
,
and
publique
comfortes
,
and
afterwarde
describe
the
iuste
forme
of
them
both
.
I
call
that
a
priuate
consolation
,
whiche
happeneth
to
one
alone
oppressed
with
some
griefe
or
crosse
.
I
call
that
commune
whiche
in
the
tyme
,
either
of
persecution
or
of
any
plagne
sent
from
God
,
falleth
vpon
the
whole
congregation
:
But
firste
,
wee
wyll
entreate
of
the
priuate
,
in
whiche
threateninges
are
generallye
to
bee
obserued
.
Firste
,
who
it
is
that
is
to
be
lifted
vp
with
consolations
.
Secondlye
,
what
it
is
that
doth
grieue
him
.
Thyrdlye
,
a
fitte
application
of
the
medicine
to
the
present
griefe
.
Hee
that
feeleth
payne
or
griefe
,
eyther
is
godlye
or
vngodlye
:
If
hee
bee
godlye
,
streightwaye
the
common
inheritaunce
of
the
sonnes
of
God
being
shewed
,
bee
is
to
be
lifted
vp
,
to
be
comforted
,
and
cherished
with
consolations
,
and
that
by
the
places
aboue
rehersed
,
and
here
with
muche
profite
the
eight
chapter
to
the
Romaines
,
may
be
alledged
.
But
if
hee
be
vngodly
,
it
is
nedefull
as
in
a
greeuous
disease
,
that
a
greater
care
bee
applyed
,
for
suche
a
one
is
not
to
bee
lyfted
vp
streyghtwaye
,
but
is
so
muche
the
more
to
bee
caste
downe
,
with
the
thundryng
of
the
Lawe
of
God
,
and
to
bee
beate
downe
with
threateninges
,
vntyll
hee
acknoweledge
his
owne
vngodlynes
without
hipocrisie
,
vntyll
hee
vnderstande
the
wrath
of
God
to
bee
styrred
vp
agaynst
hym
,
vntyll
hee
crye
wyth
Manasses
,
that
hee
is
gyltie
manye
wayes
.
For
hee
that
applyeth
comforte
by
and
by
,
to
a
wycked
man
,
eyther
sycke
,
or
otherwyse
oppressed
with
anye
calamitie
dothe
applye
a
moste
daungerous
an
vnseasonable
,
and
a
deadlye
poyson
.
And
doth
much
lyke
to
that
Phisicion
whiche
healeth
the
wounde
outwardlye
,
the
matter
of
putrifaction
remayning
within
,
from
whence
afterwarde
a
greater
wicked
and
deadly
mischief
bursteth
out
.
Wherfore
as
the
skilfull
Phisition
,
the
tent
being
put
in
often
,
draweth
out
the
corrupt
matter
,
whiche
beiynge
drawen
foorth
,
couereth
the
wounde
ouer
with
a
mollifying
playster
:
So
the
godlye
preacher
,
should
firste
touche
the
byle
of
the
wycked
man
,
by
the
threatening
of
the
law
,
that
his
disease
beynge
knowen
,
maye
the
more
easelye
bee
cured
,
for
it
is
truelye
sayde
,
that
the
firste
steppe
to
healthe
,
is
to
knowe
the
disease
.
The
seconde
thynge
,
which
in
consolations
I
haue
sayde
,
should
be
considered
,
is
the
thyng
whiche
causeth
the
grief
,
or
the
thing
which
doth
greue
him
,
whiche
I
thinke
needefull
to
bee
examined
,
for
the
righte
application
of
the
medicine
,
for
hee
is
otherwyse
to
be
lifted
vp
,
whiche
by
his
owne
faulte
hath
brought
a
mischiefe
vpon
hym selfe
.
And
he
also
otherwyse
to
whome
by
an
other
mans
faulte
,
euill
happeneth
.
For
if
any
man
by
his
owne
faulte
hath
brought
a
crosse
vpon
him selfe
,
as
infamine
,
pouertie
,
sickenes
,
death
,
&c.
The
medicine
or
comforte
is
not
to
bee
applied
forthwith
vnles
thou
see
the
guiltie
person
earnestlye
touched
with
the
feeling
of
his
synnes
,
for
then
this
feeling
of
synnes
,
is
to
be
confirmed
with
the
worde
of
God
,
and
to
be
augmented
,
if
neede
shall
require
.
Then
wee
muste
descende
to
consolations
:
but
if
hee
bee
either
an
hipocrite
,
or
otherwyse
wycked
,
so
longe
the
curse
of
the
Lawe
,
and
the
wrath
of
God
are
to
bee
set
before
his
eyes
,
vntyll
hee
knowe
the
greuousnes
of
his
synnes
,
and
confesse
the
same
to
hym selfe
oute
of
the
gryefe
of
hys
mynde
.
But
if
hee
cannot
bee
broughte
thereunto
by
the
Lawe
of
God
,
and
threatenynges
,
a
precious
stone
is
not
to
bee
caste
before
Swyne
.
On
the
contrary
parte
:
If
the
guyltie
persone
,
shall
bee
broughte
to
the
knoweledge
of
hym selfe
,
and
bee
touched
with
the
true
feeling
of
griefe
,
for
his
sinne
committed
:
then
at
length
the
arte
of
Phisicke
is
to
be
applyed
,
and
these
three
in
order
are
to
be
expounded
.
First
his
fall
,
next
the
punishment
,
and
lastly
the
ende
of
both
.
The
fall
is
to
be
taughte
first
to
proceede
of
this
,
in
that
he
did
caste
from
him
the
feare
of
the
Lorde
:
and
that
may
be
confirmed
fitlye
and
plentifully
out
of
the
first
Chapter
of
S.
Paule
to
the
Romaynes
.
Secondlye
that
nowe
the
deceites
of
the
deuill
,
the
filthines
of
the
fleshe
,
and
the
wantonnes
of
the
worlde
,
mighte
more
easelye
preuaile
against
him
,
being
as
it
were
vnarmed
.
The
fall
beinge
declared
,
and
confirmed
wyth
these
causes
.
In
the
seconde
place
,
wee
must
declare
,
that
the
punishment
,
is
in
no
wise
equal
with
the
offence
committed
,
but
is
a
testimonye
of
two
most
contrarye
thinges
that
is
to
saye
of
the
wrathe
of
GOD
and
also
of
his
fatherlye
good
will
and
clemencye
:
of
the
wrathe
of
God
,
if
the
guiltye
person
will
not
repence
,
and
not
suffer
himselfe
to
be
corrected
,
with
the
scourge
of
God
:
Of
his
fatherlye
good
will
and
clemencye
,
if
hee
being
corrected
,
be
made
better
by
the
punishmente
,
and
will
flye
to
the
hauen
of
repentaunce
.
After
this
in
the
thirde
place
,
the
ende
both
of
the
fall
,
and
also
of
the
punishment
,
is
to
be
declared
.
Of
the
fall
to
th
end
afterward
he
may
be
more
circumspecte
and
warier
.
Of
the
punishmente
in
that
by
the
singuler
councell
and
purpose
of
God
(
when
in
the
meane
tyme
hee
spareth
manye
wicked
and
mischeuous
men
)
hee
is
chastened
,
not
to
the
ende
hee
should
perishe
,
but
that
he
may
haue
a
ready
testimonye
of
his
fatherly
good
will
towardes
him
.
But
because
this
will
verye
hardly
perswade
him
that
laboureth
vnder
the
Crosse
,
witnesses
and
examples
are
to
be
broughte
forth
oute
of
Gods
worde
,
such
testimonies
verelie
as
these
are
:
Paule
the
1.
Epistle
to
the
Corinthians
the
11.
Chapter
saith
,
that
we
are
chastened
with
aduersity
of
the
Lord
:
least
we
should
be
damned
with
the
world
.
See
,
the
end
of
the
Crosse
is
,
least
we
should
be
damned
,
if
to
witte
being
admonished
by
the
Crosse
we
repent
againe
.
Manasses
,
Dauid
,
the
sister
of
Moses
,
Kinge
Vsias
,
the
people
ledde
into
Captiuitye
,
and
manye
others
,
whiche
were
punished
for
certaine
sinnes
,
and
after
throughe
repentaunce
,
haue
retourned
home
againe
.
The
example
of
the
theefe
in
comparison
of
others
is
famous
,
who
hath
set
foorth
a
notable
example
of
patience
and
fayth
.
Hee
did
not
therfore
compte
himselfe
an
abiecte
because
hee
suffered
soe
shamefull
a
death
for
his
wickednesse
,
but
pacientlye
sustayned
the
deserued
punishmente
,
by
Faythe
reposed
in
CHRISTE
.
After
suche
like
testimonies
&
examples
,
wherwith
the
iudgements
of
God
are
to
be
made
knowne
,
in
comparing
the
manners
of
men
in
oure
age
,
with
the
maners
of
the
people
in
the
olde
time
:
For
God
is
alwayes
like
to
himselfe
:
(
whether
thou
hast
respect
to
punishment
or
mercy
)
the
common
places
before
mencioned
maye
be
added
.
But
if
that
which
greeueth
him
doe
come
through
an
others
mans
faulte
,
that
order
in
applyinge
of
comforte
is
to
be
folowed
,
which
in
a
common
comfort
I
am
aboute
to
declare
,
whereto
we
must
speake
at
this
time
.
That
common
comfort
therefore
maye
be
rightlye
framed
,
three
thinges
are
to
be
obserued
.
First
from
whence
common
calamitie
procedeth
.
Secondly
which
be
causes
thereof
.
Thirdly
the
applyinge
of
the
Comforte
according
to
the
difference
of
the
calamity
and
of
the
causes
.
The
calamity
is
eyther
sent
from
God
,
or
els
brought
in
by
the
ennemyes
of
our
Common
weale
.
If
the
calamitye
be
of
God
,
as
the
plague
,
wante
of
foode
and
vittaile
,
droughte
and
tempestes
,
the
causes
are
not
to
be
soughte
for
without
vs
,
but
in
our
owne
houses
,
and
within
our selues
,
for
the
sinnes
of
perticuler
men
are
the
causes
of
common
calamities
,
and
oftentimes
for
one
mans
fault
the
whole
common
wealth
is
plagued
:
whereof
Acham
,
Dauid
,
Oedipus
,
and
manye
others
are
witnesses
,
who
by
their
owne
wickednes
haue
brought
in
a
common
calamitye
.
Here
it
is
no
harde
matter
to
applye
a
comfort
,
if
wee
will
followe
the
examples
of
the
holy
Prophetes
:
for
the
examples
of
them
do
teache
vs
,
what
is
to
be
done
:
for
they
are
wont
openly
to
rebuke
wickednes
,
and
that
after
three
sortes
or
kindes
of
wickednes
,
to
witte
:
The
forsaking
of
God
,
hypocrisye
,
iniurye
done
to
the
neighboure
and
such
like
,
as
most
chiefelye
seeme
to
abounde
amonge
the
people
.
Examples
are
extant
heare
and
there
in
the
wrytinges
of
the
Prophetes
.
Againe
they
are
wonte
to
call
publickly
together
al
the
congregation
to
repentaunce
,
fastinge
and
prayer
,
Certaine
notable
examples
of
these
two
thinges
are
of
late
yeares
set
forthe
,
at
the
commaundement
of
our
most
noble
King
,
by
the
mynisters
of
oure
Churches
,
not
withoute
greate
profite
and
mittigation
,
of
deserued
punishmentes
.
Last
of
al
the
Prophetes
were
wont
to
admonishe
them
,
whom
they
perceyued
to
bee
defiled
with
wickednes
,
more
then
others
,
leauing
an
example
to
oure
mynisters
of
the
worde
,
that
they
should
admonishe
,
rebuke
and
correct
them
priuatelye
)
whom
they
perceiue
,
by
theyr
idolatry
,
vsurie
,
adulterye
,
tirannye
,
deceites
,
couetousnes
&c.
to
bring
in
a
plague
to
the
whole
common
wealth
.
Tyresias
,
although
he
were
an
Ethenicke
priest
did
call
Oedipus
the
tyraunte
,
(
for
whose
mischeuous
deede
,
the
Theban
common
wealth
was
punished
with
the
pestilence
,
)
to
painefull
penaunce
.
And
after
this
maner
Esaye
and
Ieremye
haue
corrected
and
reprehended
the
kinges
of
their
time
,
and
haue
ascribed
common
calamities
vnto
theym
.
And
the
ministers
of
the
word
ought
to
knowe
that
this
is
not
the
least
part
of
their
function
&
duty
,
which
if
they
neglect
eyther
for
feare
or
sluggishnes
,
they
shall
suffer
greeuous
punishments
of
God
,
as
in
the
threatnings
of
Ezechiell
is
declared
,
and
els
where
.
But
if
either
priuate
or
publicke
calamitye
doe
come
from
men
,
it
is
either
for
Iustice
or
not
.
If
for
Iustice
,
wee
muste
then
take
the
comforte
from
the
common
condition
of
the
sonnes
of
God
in
this
worlde
,
&
declare
of
how
great
honour
God
reputeth
vs
worthie
,
that
hee
hath
marked
vs
with
a
peculier
proper
marke
of
his
warfare
and
exercise
.
Wherefore
the
Apostles
being
scourged
do
reioyce
for
that
they
are
counted
worthye
to
suffer
reproche
for
the
name
of
Christe
:
For
this
kinde
of
crosse
is
most
proper
vnto
the
faithfull
,
wherewith
Christe
wil
be
glorifyed
in
vs
,
euen
as
S.
Peter
teacheth
in
the
fourth
Chapter
of
his
first
Epistle
.
But
if
not
for
Iustice
the
common
calamity
be
broupht
vs
from
men
,
then
the
causes
are
to
be
soughte
oute
in
our selues
,
and
as
before
I
haue
said
wheras
I
haue
spoken
of
the
Crosse
or
affliction
sent
from
God
:
the
comforte
is
to
be
applied
.
Out
of
these
I
thincke
it
is
manifest
by
what
waye
&
meanes
both
priuate
and
publicke
comforts
are
to
be
applyed
.
¶
Of
the
chidinge
Sermon
.
THe
Chidinge
Sermon
is
that
in
the
which
the
preacher
chydeth
eyther
the
loytring
or
the
offendinge
,
or
the
stubburne
and
disobediente
hearer
.
The
ende
of
this
oughte
to
be
the
correction
and
the
amendment
of
him
which
is
rebuked
.
Here
these
places
are
chiefely
to
be
considered
.
The
first
,
the
filthines
of
the
thinge
committed
.
The
seconde
,
thinges
adioyninge
or
appertayning
:
as
are
an
euill
,
conscience
,
the
peril
of
reiection
,
or
to
be
a
caste
a
waye
,
and
the
feare
of
God
,
his
iudgement
hanging
ouer
our
head
,
and
of
the
present
and
euerlasting
paynes
.
The
third
a
conference
together
of
the
dignity
of
the
person
and
of
the
filthines
of
the
thing
.
The
fourth
,
examples
.
The
fifthe
the
knitting
or
ioyning
together
of
the
person
,
as
Christe
our
head
and
king
,
the
Church
which
is
the
spiritual
country
,
our
body
which
is
dedicated
to
God
,
that
it
may
be
the
temple
of
God
,
hereunto
the
common
weale
the
house
the
familye
&c.
maye
be
referred
.
When
I
recken
these
places
,
I
doe
not
thincke
that
all
are
to
be
applyed
in
euery
chiding
,
but
now
these
,
sometimes
the
other
,
euen
as
the
wise
Preacher
shall
see
to
be
expedient
.
Let
the
example
be
taken
out
of
the
first
Epistle
to
the
Corinthians
&
the
6
Chapter
,
where
S.
Paule
rebuketh
fornicatours
.
The
Methode
of
a
treatise
is
not
vnlike
to
the
treatise
of
an
exhortation
.
Wherfore
I
thincke
it
not
needeful
to
adde
any
example
:
especially
,
when
the
places
are
so
plaine
,
and
it
is
knowen
that
all
thinges
are
to
be
proued
,
allowed
,
and
garnished
by
the
Methode
of
confirmation
.
But
here
I
thoughte
it
needefull
to
adde
twon
thinges
.
The
first
that
the
minde
of
him
which
is
to
be
chidden
,
must
bee
mollifyed
to
heare
chidinges
paciently
,
which
thing
may
very
fitlye
be
done
,
if
the
mynister
declare
his
dutye
towardes
the
giltye
person
,
and
shewe
the
common
necessity
layed
vpon
him
to
do
the
same
,
least
the
chiding
shoulde
seeme
to
proceede
of
some
noughtye
affection
:
So
S.
Paule
did
before
hand
mollify
the
mindes
of
the
Corinthians
,
before
hee
vsed
sower
and
bitter
chidings
.
The
second
that
conditions
of
repentaunce
may
be
mingled
,
least
any
being
discouraged
,
with
somwhat
more
rougher
chidinges
,
shoulde
fall
into
desperation
or
wilfullye
kill
himselfe
.
These
are
the
things
good
audience
which
I
haue
thoughte
needefull
to
be
declared
,
to
newe
Preachers
,
and
I
truste
(
vnlesse
my
opinion
do
foulye
beguile
mee
)
that
yonge
men
shal
not
be
a
little
holpen
by
declaring
this
Methode
.
For
all
the
preceptes
which
are
recited
by
mee
are
taken
oute
of
the
fountaines
of
Logitians
and
Rethoricians
,
and
are
applied
to
the
vse
of
the
Preacher
profitable
both
to
the
exposition
of
the
holy
writers
,
and
also
to
the
makinge
of
sacred
Sermons
,
wyth
the
which
if
yonge
men
will
suffer
themselues
to
be
ruled
,
I
doubts
not
to
promise
them
an
easier
proceeding
in
deuine
studies
,
and
makinge
of
Sermons
.
But
because
it
is
not
sufficiente
to
haue
inuented
fitly
,
or
to
haue
ordered
and
disposed
those
things
which
we
are
about
to
speake
of
wiselye
,
vnlesse
blessed
Memorie
be
also
present
.
I
will
adde
a
few
thinges
of
Memerie
in
steede
of
a
conclusion
to
this
Methode
:
and
that
not
after
the
maner
of
the
olde
fathers
〈◊〉
did
inuente
Images
and
signes
,
which
●●re
as
certaine
notes
and
helpes
of
Memorie
,
(
for
this
subtiltye
of
witte
,
I
willinglye
leaue
to
theym
)
but
I
will
gather
those
thinges
onelye
,
wherewith
they
that
are
desirous
to
learne
to
make
Sermons
,
shall
perceiue
themselues
to
be
much
holpen
.
¶
Of
Memorie
.
LEt
vs
appointe
two
maner
of
wayes
of
helpinge
the
memorie
,
whereof
the
former
is
more
artificiall
,
the
latter
more
rude
,
and
rusticall
:
that
which
is
more
artificiall
doth
consist
of
two
thinges
,
that
is
to
witte
,
of
order
and
nomber
,
for
by
these
it
is
manifest
that
artes
are
both
taught
and
learned
.
For
as
order
placeth
euerye
thinge
in
his
proper
place
,
&
considereth
the
beginnings
,
proceedinges
,
and
markes
or
ends
:
so
doth
nomber
measure
thinges
together
,
&
their
partes
and
porcions
.
Because
therefore
the
Methode
which
I
haue
taught
,
doth
shewe
an
order
of
things
and
as
it
were
nombreth
the
partes
,
the
best
way
of
learning
by
hart
is
diligently
to
consider
the
same
order
in
the
minde
,
for
it
cannot
bee
,
that
he
which
hath
conningly
framed
an
order
of
thinges
,
and
hath
obserued
the
least
pointes
of
thinges
&
as
it
were
nombered
them
,
but
that
he
may
easelye
kepe
the
same
in
minde
,
and
require
the
same
againe
of
it
,
when
and
as
often
as
he
shall
haue
occasion
to
speake
:
whereby
it
maye
seeme
a
foolishe
thinge
to
prescribe
any
other
way
of
learning
by
hart
,
especiall
to
those
men
which
are
taughte
and
exercised
in
the
art
of
eloquent
speakinge
.
Notwithstanding
although
these
thinges
in
very
deede
be
thus
,
yet
are
they
not
forthwith
perceiued
of
all
men
.
Wherefore
that
these
may
be
vnderstode
more
orderly
,
and
maye
be
applied
more
nearer
to
the
vse
of
the
preacher
,
I
will
deuide
this
whole
reason
of
learning
by
hart
which
I
haue
said
,
to
consiste
of
order
and
nomber
,
into
foure
members
or
preceptes
.
The
first
is
that
he
vnderstand
the
matter
perfectly
,
and
minding
to
preach
,
do
kepe
in
minde
a
certaine
briefe
comprehension
of
the
whole
matter
.
The
second
member
is
,
that
he
haue
the
places
,
that
is
to
saye
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
as
the
Greekes
do
terme
it
)
by
nomber
.
The
third
member
is
,
that
he
make
deuisions
of
the
places
,
that
are
to
be
handled
,
which
is
needefull
to
be
comprehended
in
a
certaine
nomber
,
which
if
it
may
be
done
by
any
Verse
,
fit
for
the
same
,
it
shall
not
be
vnprofitable
:
as
if
the
vse
of
the
lawe
weare
to
be
expounded
.
First
hee
mighte
not
vnfitly
make
a
thirde
deuision
,
which
hee
mighte
comprehende
in
this
Verse
.
Instruit
,
&
damnat
sontes
,
docet
atque
renatos
.
In
English
thus
.
It
doth
instruct
,
and
eke
condemne
,
all
such
as
godly
are
:
And
to
enforme
the
newe
borne
men
,
it
hath
as
equall
eare
.
And
because
the
first
part
of
this
diuision
,
hath
many
parcelles
,
and
causes
,
he
might
,
comprehende
them
also
in
this
verse
:
Man
datum
,
poenae
,
pax
publica
,
dux
ad
Iesum
.
The
paynes
and
the
commaundement
,
and
also
publike
peace
:
The
guide
and
leader
vnto
Christe
.
The
trewe
meditation
of
the
Law
(
Doctor
Peter
Palladius
,
oure
moste
watchfull
Bishop
,
very
muche
deseruing
of
the
churches
of
the
Danes
,
of
Noruegia
,
and
Iselandia
)
hath
comprehended
in
this
verse
:
Lex
quid
eram
,
quid
sum
,
quid
ero
,
per
quem
manifestat
.
In
Englishe
thus
:
The
Lawe
doth
make
apparant
what
I
was
,
and
what
I
am
:
What
I
shal
be
it
doth
declare
,
and
eke
by
whome
it
came
.
The
fourth
member
is
,
that
in
certaine
places
digressions
into
threateninges
,
consolations
,
and
exhortations
be
placed
,
leaste
in
making
digression
to
an
other
matter
,
the
memory
be
hindered
,
and
the
preacher
with
drawen
from
the
matter
propounded
,
which
commonly
is
wonte
to
happen
,
to
them
which
do
not
obserue
this
precept
.
Nowe
when
as
according
to
these
fower
preceptes
,
hee
that
will
preache
hath
disposed
his
Oration
,
and
as
it
were
reconed
it
.
Hee
must
settle
him selfe
to
learne
it
accordinge
to
the
order
of
his
disposition
.
And
firste
of
all
,
hee
must
commit
to
memorie
the
briefe
,
and
summarie
comprehension
,
for
that
is
first
to
be
recited
.
Secondly
,
he
must
learne
the
places
,
or
the
chapters
a
sonder
.
And
thirdlye
the
treatise
or
handlindling
of
the
places
with
their
diuisions
and
the
parcels
of
them
.
I
doubte
not
but
this
waye
of
learninge
by
harte
,
is
the
best
of
all
,
whiche
all
learned
men
without
doubt
do
followe
.
Furthermore
,
the
latter
reason
whiche
I
sayde
is
more
rude
and
rustical
,
is
profitable
to
men
vnlearned
,
which
haue
not
tasted
of
the
arte
of
Rhethoricke
.
And
this
whether
it
be
framed
with
notes
of
numbers
,
or
with
letters
,
it
is
all
one
,
and
it
may
be
done
in
this
manner
.
First
,
those
thinges
whiche
a
preacher
ignoraunt
of
artes
will
learne
by
harte
,
hee
shall
deuide
with
notes
of
number
,
or
with
euery
letter
.
Afterwarde
in
repeting
,
hee
shall
see
what
he
hath
sette
downe
at
euery
note
or
letter
.
Last
of
all
,
he
shall
learne
by
harte
according
to
the
distinctions
whiche
he
hath
made
,
and
shall
demaunde
agayne
of
euery
note
or
letter
,
as
a
thing
committed
to
their
custody
that
whiche
before
hee
had
committed
vnto
them
.
It
will
not
a
litle
profite
him
if
firste
hee
wryte
out
his
Sermone
,
and
afterwarde
according
to
the
prescript
rules
do
diuide
,
and
learne
it
by
harte
.
For
the
minde
doth
more
easelye
retayne
and
kepe
that
whiche
the
hande
before
hathe
noted
.
FINIS
.