Selected quad for the lemma: church_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
church_n	bishop_n	rome_n	succession_n	9,910	5	9.8153	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A12466	A map of Virginia VVith a description of the countrey, the commodities, people, government and religion. VVritten by Captaine Smith, sometimes governour of the countrey. Whereunto is annexed the proceedings of those colonies, since their first departure from England, with the discourses, orations, and relations of the salvages, and the accidents that befell them in all their iournies and discoveries. Taken faithfully as they were written out of the writings of Doctor Russell. Tho. Studley. Anas Todkill. Ieffra Abot. Richard Wiefin. Will. Phettiplace. Nathaniel Povvell. Richard Pots. And the relations of divers other diligent observers there present then, and now many of them in England. By VV.S.	Smith, John, 1580-1631.; Symonds, William, 1556-1616?; Abbay, Thomas.; Hole, William, d. 1624, engraver.	1612 (1612)	STC 22791; ESTC S121887	314,791	163

Salomon the wisest of all thought that if he might ioyne in affinity with his neighbour-Princes and take many of their daughters to be his wiues and women he should not onely strengthen the Kingdome in his owne hand but also stablish it in his house long and long also he thought peraduenture that by occasion of his marriages and affinities being so great many of the vplandish people would be trayned wonne to the knowledge of the true God of Israel but how was he deceiued His wiues and worshippingwomen turned his heart from the Lord he could do little or good no vpon them or theirs And as for the secret vnderminers of Salomons State succession where found they entertainment but among his allies Let me instance this point in one or two examples more Constantine the Great that worthy Christian and great Politician though that if he might build a City in the confines of Europe and Asia that might bee aemula Romae a match to Rome and place one of his sonnes there to keepe his Court he should not onely eternize his name but also fortifie the Empire no lesse then if he had enuironed it with a wall of brasse Also Phocas and Pepinus thought the one if hee might dignifie the Bishop of Rome with an extrauagant Title to bee called Vniuersall Bishop the other if he might lade the Church of Rome with Principalities euen with Principalitie vpon Principalitie they should deserue immortally well not onely of that Sea but also of the whole house of God But the way of man is not in himselfe as Ieremy saith neither is it in man to fore-see what will fall out luckily or crosse The building of new Rome was the decay of old Rome so it proued and the diuiding of the Empire was the destruction of the Empire and no lesse as wise men know also the lifting vp of the man of Rome was the hoysing vp of the man of sinne and the locking of him in the chaire euen in the chaire of pestilence Thus there is no policy so prouident no prouidence so circumspect but the same is subiect to errors and crosses and therefore no cause why it should be trusted to and therefore no cause why it should be gloryed in Let not the wise man glory in his wisedome c. If any wisedome might be boasted of surely one of those kindes of wisedomes that I erst reckoned vp vnto you to wit wisedome or skill in the Arts wisedome or knowledge in Diuinity wisedome or policy touching matters of State but these you haue heard are not to be relyed vpon because they are vncertaine because they are vnperfit and therefore much lesse are we to rely vpon any such as is worse or inferiour to these But yet the world is the world it hath done so doth so yea and blesseth it selfe for so doing therefore this wound hath need to be searched ransacked a little deeper Homer I remember crieth out against 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Discord O I would it were perished and therefore out of the company of the gods and men So Cyprian against Couetousnesse O detestabilis caritas mentium c. O the same detestable blindenesse of mens minds c. Hieronymus against Luxury or lechery O ignis infernalis luxuria O Lechery a very hellish fire Augustine against error mistaking O errare O delirare O what a vile thing it is to be blinded with error c. Thus euery one cryed out against those sins wherewith their times were most pestered poisoned Surely if I were appointed to touch the sore of the daughter of our people we haue many so res from the crowne of our head to the sole of our feete we are little else but sores and botches and biles but yet if I were to touch that which doth most of all apostumate and ranckle then I ought to cry out O Policy policy Policy I meane falsely so called but indeed cunning and cudgeling This letteth that the Prince and the Realme cannot be serued many times as they should be nor Iustice administred in many places as it ought to be nor the Gospell of the Son of God so propagated as were to be wished Many could wish that in musters presses the likeliest men to doe seruice and not the weakest of friends should be appointed also that they were holpen to their right that suffer wrong also that the incorrigible were cut off by the sword of Iustice also that the Sons deceitfull workers craftily crept in in pretence to aduance the Romish faith but indeed to supplant English loyalty and faithfulnesse that I say their goings out their commings in and their haunts were better marked and so the danger that is threatned by them preuented But yet to put our hand to the worke euery one to doe some seruice in his place as for ensample Constables to precept the ablest and fittest persons for the warres Sheriffes to make returnes of indifferent Iuries for the tryall of rights Iurors to haue God and a good conscience before their eyes and not to turne aside to by-respects c. This we will not be induced to doe What letteth vs Policy for we say If we shall be precise in our office this yeere or in this action at this time others will bee as precise against vs or ours another time and then what shall wee gaine by it And if we should not leaue somewhat to such a person and to such a cause wee should offend such a great One and he will sit on our skirts Thus policy ouerthroweth Polity that is the Common-weale and thus the feare of men casteth out the feare of God as the Wise man complaineth Another vanity nay wickednesse I haue noted vnder the Sun and that is this There be that haue the dore of faith opened vnto them and haue opportunity to heare words whereby they and their houshold might bee saued and the same doe also consent in the inward man to the doctrine taught and published among vs by authority that the same is the truth and the contrary falsehood and yet to giue their names vnto the Gospell soundly or to protest against Popery and superstition zealously they will not be drawne What with-holdeth them Policy for they thinke that continuing doubtfull nay though they should be enemies if but secret ones they shall leese nothing the State holding as it doth these be the times of mercy though certaine vngratefull men crie out against them as though they were bloody for none other cause but for that they are restrained from shedding innocent blood as heretofore they were wont in the dayes of their tyranny and if there should bee a change then their very doubtfulnesse and staggering would be remembred and they aduanced thereby Thus as Demades said to his country-men of Athens when they paused to decree diuine honours to King Demetrius Take heed my masters lest while you be so scrupulous for heauen and

sent of him Rulers were not sent indeed but as it were sent Which is so shallow a shift that it is not worth the confuting Of like moment is the other which Innocent and the Glosse hath in the same place that it is a Counsell and not a Commandement for the Lords sake If we will supererogate we may but we are not bound Whereas it is euident to euery one that hath but halfe his eye open that Saint Peter hath the same meaning that St. Paul namely to yeeld obedience not only for feare of man and of punishment but also and especially for loue towards God and for conscience sake But I haue stood ouerlong vpon this point of the Romish Gospell touching the authority of the Bishop of that See and touching his shamelesse eluding of such places as make for the Princes Soueraignty It is well said by Optatus Cùm supra Imperatorem not sit nisi solus Deus c. Forasmuch as there is none aboue the Emperour but onely God who made the Emperour while Donatus ex●olleth himselfe aboue the Emperour he had now as it were exceeded the bounds to esteeme himselfe as God and not as man c. Let him of Rome thinke that of Optatus to be spoken to himselfe and so I leaue him for that matter What if I should now enter vpon an Antithesis betweene other points of the Romish Gospell and the true Gospell of our Sauiour Christ should there not be matter of shame and confusion ministred to our Aduersaries and to vs of glory and reioycing Their Doctrine of the Head of the Church militant you heare is carnall while they reioyce in a thing of naught and make flesh their arme also seditious while they will haue him to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to meddle out of his Dioces and to haue an Oare in euery Princes Boate. Now what is their Doctrine of the body it selfe the Church what of the food thereof the Word what of the badges and seales thereof the Sacraments what of the Keyes thereof the power of binding and loosing what of the exercise thereof prayer and fasting what of the life thereof Faith in the Sonne of God what of the Iustifier and Sauiour thereof Iesus Christ and that with that one bloody Sacrifice of his body and blood once for all c As Tertullian saith De praescript Ipsa Doctrina eorum cum Apostolica comparata ex diuer sitate contrarietate suapronuntiabit non Apostoli alicuius authoris esse neque Apostolici c. Their Doctrine it selfe being compared with the Apostles Doctrine by the diuersity and contrariety thereo● will pronounce that it came not from any Apostle nor Apostolike man So if wee lust to enter the comparison wee shall soone finde how much their Doctrine differeth from the Gospell and how agreeable ours is to it We teach that Christs true Church being his body and a Communion of Saints consisteth onely of such as belong to God They that it comprehendeth bad as well as good Reprobate as well as Elect They that the visible Church is discerned by multitudes and succession of Bishops c. We that it should be rather by purity of Doctrine and sincerity of ministring the Sacraments Whether truer and more consonant to the Gospell of Christ Doth not our Sauiour teach that when he commeth he shall scarsely find faith in the earth Where then be multitudes and the visibility thereof Doth not Saint Paul that after his departure there should enter grieuous Woolues What reckoning then of Succession Malè v●s pari●tum amor caepit c. Your loue that you beare to the walls of the Church is but a bad loue You doe euill to reuerence the Church by roofes and buildings c. Anné ambiguum est in ijs Antichristum esse sessurum Is there any doubt but Antichrist will sit there Montes mihi Spinae Lacus Carceres Voragines tutiores sunt i● illis enim Prophetae aut manentes aut demersi Dei Spiritu prophetabant Mountaines and Woods and Lakes and Prisons and deepe Caues are safer for me I may more safely haue recourse to them for direction and safety for in them the Prophets did either abide or being drencht there did prophecy Thus Hilary against Auxen●ius As for the Word the Food of the Church how many wayes blessed God! doe they adulterate it or make it vnprofitable and so make it no Gospell at all They equall their Traditions they call them the Apostles Traditions but while they cannot shew them in the writings of the Apostles Non accipio quod extra Scripturam de tuo infers as Tertullian saith with the written Word of God So doth the Councell of Trent yea the Decretall Epistles of the Popes Inter Canonicas Scripturas Decretales Epistolae connumerantur So hath my Gratian dist 19. in the Title and the Glosse also taketh it so I know not whether they be ashamed of it and haue corrected it in the later Editions This is one way Againe they keepe it in an vnknowne tongue as it were vnder locke and key or a booke that is sealed or if it be translated by Godly Learned men they storme as much as Alexander did when he heard that Aristotles bookes wherein he would be onely cunning were published nay as much as Herod was troubled and all Ierusalem with him vpon the newes that Christ was borne for that now their Kingdome was neere to an end They pretend that it is not well translated by our men and therefore they are so much against it but why doe not they translate it better Why in their forty seuen yeeres of leisure for so many it is since they left their Country haue they set forth the New Testament onely and that in such sort as all men may plainely see how much against their hearts it is that the people should haue any knowledge of the Word of God whereby they might discouer reproue the falshood of their Doctrine They that would not haue a Lyon or an Elephant to stirre they hudwinke them They of Mitelene when they would vse their subiects like slaues and oppresse them with tyrannie tooke order that they should not put their sonnes to schoole and that they might learne nothing witnesse Aelianus The like practice Nahash the Ammonite attempted with them of Iabesh-Gilead That if they would haue peace they must buy it with their right eyes If you will haue this applyed take the simplest of the people and make them applyers Their Kingdome is a Kingdome of darkenesse dumbe Images for their Teachers dumbe signes in the Masse for their Preachers dumbe or not-vnderstood Seruice for their deuotion c. And therefore without darkenesse and ignorance it cannot be vpholden Come we to the Doctrine of the Keyes of the Church Christ deliuered to Peter and in him to all the Apostles as Origen Cyprian Chrysostome Augustin and which not of the ancient Fathers doe teach the

grind him to powder For this cause we must be subiect not onely for feare but also for conscience sake nor onely to the King as to the chiefe but also to Rulers as to them that be appointed by him for the punishment of those that doe ill and praise of them that doe well His pleasure if it could be knowne should be a kind of law vnto vs his law when it is promulgated should tye vs by a kind of oath of Alleageance Laudo fidem saith Tertullian quae ante credit obs●ruandum esse quam didicit I like of such a faith as beleeueth it ought to obserue this or that before it hath learned the euident reason thereof This hath place in some mysteries of Religion and so in some State-matters a kind of simple obedience is many times necessary but Tergiuersation and reasonings and murmurings and contentiousnesse they must be done away with all vnquietnesse What a motiue is this to induce vs to study by all meanes to giue content to our higher Powers for that we may say of them truly which the flattering Oratour said of the Romane Gouernour falsely Act. 24. By their meanes we enioy much peace and many worthy things are done to our Nation by their prouidence and for that we may say with the words of my Text that they sitting on the Throne of Iudgement doe scatter away all euill What doe they doe They scatter away What doe they scatter away Euill all euill It is said of Christ that he hath his Fan in his hand and will thorowly purge his floore c. Math. 3. The like office is here ascribed to a King a good King that he hath his Fan in his hand and before he doe scatter he doth Fan sift winnow trie for that is implyed in the originall word Zarah so then hee doth not scatter away all causes and persons that are brought before him the righteous as well as the vnrighteous like the cruell Tyrant that cryed out A Calvo ad calvum To the pot with them euery mothers sonne and as Benhadad proclaimed Whether they be come out for peace take them aliue or whether they be come out to fight take them yet aliue make bond-men of them all spare none And briefly as Henricus Stephanus writeth of a Iudge that his manner was when an old fellow was brought before him vpon suspition of felony to say Away with him hang him he hath committed many a felony I warrant you if a young fellow were brought Away with him too hang him he will commit many a felony if he be suffered I say good Gouernours doe not goe thus rashly to worke and as it were by whole-sale but they will separate the precious from the vile as the Prophet speaketh and weigh all things in the ballance of Prudence and will order their Iudgement with discretion as Isaak would not blesse his sonne before he had felt him and Salomon full wisely found out the true mother by tendring an offer and Claudius the Emperour almost as wisely found out the true son by making the like offer witnesse Suetonius in Claudio Ch. 15. Thus by searching they found out who hath right on his side who not who deserue punishment who reward then accordingly they proceed to Iudgement and scatter away all euill All Euill If all euill then the euill that is in the Tribe of Leui as well as in other Tribes Here then the Kings Supremacy ouer all persons is proued againe if all euill then the euill of impiety against the first Table as well as of iniquity against the second Table here then the Kings Supremacy in all causes is vouched What if Gallio and Festus in the Acts of the Apostles did put from them or did not care to meddle with Church-matters and matters of faith They were both Pagans and neither of them a member of the Church much lesse head of any Church So what if Constantine the Great tooke so little vpon him in the Councell of Nice albeit that Councell and others were conuocated by his authority and in that Councell he commanded the books of the Old New Testament to be produced forth tryall of controuersies What if Valentinian the second did endure to heare of Ambrose Ad Imperatorem palatia pertinent ad Sacerdotem Ecclesiae that is The Emperour hath to doe in his Palaces but the Bishop or Priest in Churches why Constantine and Valentinian were both Neophytes or young Schollers in the faith and neither of them as yet baptized Should this be a barre either to Theodosius the Great or to Martianus or to Iustinian or to Carolomannus or to his nephew Charles the Great or to the Othoes Fredericks Henries or to the Kings of France England Scotland Denmarke Swedeland or to such Princes and States that haue Iura Regalia that they should not make Lawes for the aduancement of the true faith and Seruice of God for the abolishing of Idolatry for the curbing of superstition for the rooting out of Heresies for the punishing of blasphemous and seditious Heretickes Briefly for the maintenance of the Ministery and for the inioyning of Ministers to their duty and so forth What reason in the world against this or that Princes should looke for a Commission and as it were an Oracle from Rome This for instruction So for Institution or admonition a word or two had need to be spoken for as S. Peter prophesied that in the last times there should come mockers walking after their owne lusts and saying Where is the promise of Christs comming or presence so peraduenture in this prophane age some will demand prophanely Where is the truth of Salomons assertion He saith That a King sitting in the Throne of Iudgement scattereth away all euill Now it is euident that the King sitteth on the Throne of Iudgement by himselfe and others carefully and Iustice was neuer better administred without respect of persons or Country and yet we see not all euils scattered away For when say some was there more impiety iniquity impurity in the world Quando maior avaritiae patuit sinus alea quando hos animos c. that is When was there more couetousnesse more deceiuing and cogging when was there more gluttony and drunkennes chambring and wantonnes strife and enuying neither can they be content to be drunke with wine and strong drinke as in former ages but they must be drunke euery day and almost euery houre of the day with smoake a sinne that our Elders heard not of Neither are they that weare soft clothing in Kings Courts onely as it is said in the Gospell but they iet it not onely in soft clothing but in cloth of gold and of siluer euen in townes and villages and many haue more vpon their backs then they are worth in their coffers Further euery man hunteth his brother as with a net as the Prophet saith Euery one catcheth his fellow seruant by the

beware of it euery one specially young men and that you may escape Drunkennesse take heed of drinking much wine and strong drinke otherwise you will fall into the extremity which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which without serious repentance without the greater repentance will bring a man to destruction both of body and soule The Lord saue that which he hath bought Amen Amen FINIS A SERMON AT THE FVNERALL OF THE RIGHT REVEREND FATHER IN GOD MILES LATE LORD BISHOP OF GLOVCESTER PREACHED IN THE CATHEDRALL CHVRCH of GLOVCESTER vpon the ninth of Nouember 1624. by THOMAS PRIOR Master of Arts and one of the Prebendaries there PSALME 16. My flesh shall rest in hope LONDON Printed by Elizabeth Allde for Robert Allot dwelling at the Blacke Beare in Pauls Church-yard 1632. A FVNERALL SERMON VPON THE DEATH OF MILES SMITH LATE LORD BISHOP OF GLOCESTER 2 TIMOTHIE 1.12 For I know whom I haue beleeued and I am perswaded that he is able to keepe that which I haue committed vnto him against that Day BLackenesse and sadnesse haue clouded this day for a principall Pastor a great Prelat is now fallen in our Israel Himselfe occasioned the choise of this Text and the scope of it is this Paul appointed a Preacher of the Gospell laboureth therein much but men worldly-wise accounting his preaching foolishnesse and babbling doe scoffe reproche and persecute to dash and to discourage him yet cannot he through cowardice be diuerted from his way nor through selfe-guiltinesse be ashamed of his worke For when else-where he looketh on the Gospell it selfe he is bold and saith I am not ashamed of the Gospell of Christ for it is the power of God vnto saluation And here looking on the future reward of his now paines and patience with like confidence hee saith againe I suffer these things neuerthelesse I am not ashamed for I know whom I haue beleeued c. They obserue a difference vsuall betweene credere Deum Deo in Deum to beleeue a God to beleeue God and to beleeue in God But here the holy Ghost obserueth not this difference for though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be rightly englished whom I haue beleeued yet it imports no lesse than if it had beene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in whom I haue beleeued For by it he giues firme assent to the premises with application to himselfe and relyance on God that they shall be performed to him accordingly which is to beleeue in God And for proofe of this our Apostle telleth vs that he hath committed to Gods custody as he calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Pawne a Pledge or that which he intrusted him withall And what that is take from Interpreters ancient and moderne One saith his soule another which is all one himselfe his workes saith a third a fourth addeth his sufferings a fifth his Saluation And from all you haue the whole truth and nothing else For thus it standeth God hath deposited with Paul the gifts of his Grace these he vseth to his masters best aduantage and suffers much for it but that blankes him not that puts not him out of heart for his depositum is with God to whom he hath committed his soule himselfe his doings his sufferings to be rewarded with life and saluation Of this to be sure he supporteth his confidence with two props One the Alsufficient power of God who is able 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or of power to keepe all for him Now this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this Power of God is either Immanent working in himselfe or Transient towards the creatures And this Absolute by which he can doe more than he will or Actuall by which he doeth what he will And that this actuall power which the Almighty pleased to determine by his Will is here meant is plaine by the Other prop of his confidence to wit His experience of the effects of the other diuine Attributs implyed in I know whom I haue beleeued q. d. A God of Wisedome Truth Righteousnesse Goodnesse Loue and whatsoeuer may assure me But when is the time of his expectation At the Day that shall set an end to all dayes to all times called by an eminency in the Text that Day id est that great and fearefull day of Christ in which the Lord Iesus shall come to iudge the world In summe thus our Apostle He who knowes that he whom he hath intrusted can will keepe for him against the appointed day that which he hath committed to his trust needeth not to be ashamed of his sufferings for it But such an one I know my God to be c. Thus he reasons And by this time you know his meaning and whereat he aymes scil To speake his knowledge of God In a two-fold Proposition 1 Generall that he knowes who he is saying I know whom I haue beleeued 2 Particular that he knowes what a one specially in one of his Attributes viz. of Power Which Power is Inuincible able to keepe that which is committed vnto him Which Power is Vnchangeable vntill or against that day According to this the first Meditation we shall fall on will runne thus That God and none but God is the comfort of the faithfull in his troubles The beleeuer in afliction drawes not comfort out of the standing Pooles of outward sufficiencies but out of the liuing Fountaines of the Alsufficiency of the Lord Almighty He romes not vp and downe this Sublunary world to releeue himselfe being hard bestaed No that were with that vncleane spirit in the Gospell to walke through dry places seeking rest and finding none but when he with Dauid is greatly distressed his house rifled his goods spoiled his wiues captiuated his Ziglag fired his associates mutinous meditating death and stoning him then fetcheth he his comfort from Heauen so Dauid comforted himselfe in the Lord his God 1 Sam. 30.6 And truely to enlarge our selues a little here whither should a man in such a case flie but hither For nothing can afford solide comfort that it selfe cannot at least take away the cause of discomfort That Romans griefe prompt so much to him who to his friends that would comfort him about the losse of the Consulship saith Omnes consulere scitis Consulem facere nescitis All can giue me counsell yee cannot make me Consull Could outward things rid vs from the troubles of this life from death the end of this life from damnation after death then said they something worth the harkening to but this they cannot doe for breuities sakes insist on one Not from Death for as the Candle failes before it is well lighted or is choaked with much moisture or is puffed out with the wind or is extinguished by the hand of man or goeth out of its owne accord So man if not intombed in his mothers bell● dyeth not in the cradle withereth not growing vp be not conquered when ablest to conquer but doth hold out till old age then

a place of celestiall pleasure and celestiall plenty plenty that neuer faileth and pleasures for euer-more And thus haue you our Meditations on the Text. A word more of this present occasion we haue done When I was appointed by this right Reuerend and Honorable Prelate to this seruice I found him declining any Encomium of his pr aises for well knew he what Austin hath and what hath Augustine or any of the Fathers that he knew not That the soule receiued among the blessed regardeth not the commendations of men Imitationem tantùm quaerit it liketh their imitation better But as the Elders of the Iewes to Christ in another case on the Centurions behalfe He is worthy thou shouldest doe this for him for he hath loued our Nation and built vs a Synagogue he is worthy to be remembred of vs for he loued our Nation id est vs Ministers and he furnished your Synagogues your Churches with the plentifull preaching of the Gospell The same which moued Israel so honourably to interre that good high Priest Iehoiada is our cause this day For he did good in Israel both towards God and towards his house Ye daughters of Israel weepe ouer him who clothed you in scarlet with other delights and put on ornaments of gold vpon your apparell Two singular ornaments crowned him which seldome meete in one man Learning and Humility Learning the ornament of his mind and humility the ornament of his learning Iulius secundus studying long for an Exordium to his matter was asked by Iulius Florus Nunquid tu melius dicere vis quàm potes I haue matter if I must fit it with speech I must speake better than in this cantle of time I can speake Therefore lest I should Frigidè laudare which Fauorinus liketh not I le giue it you in grosse considering his much reading with the happinesse of his memory how well acquainted with Histories Ecclesiasticall and profane with the Iewish Rabbins and the Christian Doctors with Diuines ancient and moderne with Fathers Greeke and Latin how perfect in the Greeke the Hebrew the Chaldee the Syriacke and the Arabicke tongues I am bold to affirme that there are few so learned men vnder heauen One monument of his learning haue we for which the age now doth and the children vnborne shall blesse his memory That he began with others but finished alone with one of the greatest and most learned Bishops of the Church of England set forth the new and most exact translation of the Bible wherein as it was said of Ierome for translating the Septuagint into the Dalmatian tongue he deliuered the Scriptures suae linguae hominibus to Englishmen in English The sole merit of which worke preferred him to this place of gouernment in the Church For with Basilius Magnus Non ex maioribus sed ex propria virtute Nobilitatem duxit He eennobled himselfe with his owne worth and vertue And touching his Humility as it was said of Piso so more truely of him Nemo fuit qui magis quae agenda erant curaret sine vlla ostentatione agendi No man did more good than he with lesser shew of ostentation How he decked himselfe inwardly with lowlinesse of minde and did put himselfe vnderneath himselfe euery one that knew him knew On a time and many such I could tell you a poore Minister sending in to speake with him abruptly he brake off a most serious discourse saying But the Minister must not stay lest we should seeme to take state vpon vs. Therein imitating that great and inuincible Supporter of the Faith of one Substance Athanasius of whom Nazianzene writeth that being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 growne to a super excellent height of vertue yet was he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 easie of accesse and facile to entertaine the poore mans suit When in his sickenesse one hoped for his recouery he gaue the answer that Saint Ambrose gaue to the Nobles of Millaine that desired him to pray for life Non ita inter vos vixi vt pudeat me viuere nec timeo mori quoniam Dominum bonum habemus I haue not so liued among you that I am ashamed to liue neither am I afraid to dye because our Lord is good How he perseuered in the truth you shall heare Some few dayes before his death in the presence of a worthy and truely Noble Knight I heard him discourse sweetly of the Certainty of Saluation and of Perseuerance in Grace comfortable truths so much opposed by Papists Arminians and carnall Gospellers And in conclusion he did affirme That he which holds the Protestants doctrine and faith herein hath built his house vpon the Rocke and the gates of Hell shall not preuaile against him Not many houres before his departure for as Ambrose of Acholius non obijt sed abijt I found him as mee seemed victorious vpon some conflict and Quis Sanctorum sine certamine coronatur What Saint was euer crowned but vpon a combat saith Saint Ierome I drew neere his bed he reached for my hand and greezed it and now you see the cause of my choise saying I know whom I haue beleeued and I am perswaded that he is able to keepe that which I haue committed vnto him against that Day This occasioned some thing concerning relyance vpon God by Faith yea said he I had fainted vnlesse I had beleeued to see the goodnesse of the Lord in the Land of the liuing Mention being further made of Faith and Hope and of their obiect But saith he againe in Dauids words The mercies of the Lord are from generation to generation on them that feare him Mercy brought in thoughts of Christ oh saith he in the words of that holy Martyr None but Christ None but Christ. Being told how preciously the Lord esteemeth the death of such he replyed Right deare Right deare in the sight of the Lord is the death of his Saints Some prayers made for him vpon his desire at conclusion he said Amen I thanke God Amen enough enough Amen I thanke God They write of Lanfrancus sometime Archbishop of Canturbury that he often prayed and obtained to dye such a death that neither hindered speech nor memory this blessing God afforded our Reuerend Bishop for as I am certified by one most deare to him and worthy to be beleeued when he was leauing this life he looked on her and on the rest of his children in the chamber present and said Christ blesse you all And like that old Patriarke Iacob he moued himselfe vpon the bed and cryed Christ Iesus helpe and so Christ tooke him and conclamatum est His soule is now at rest his name is among the Worthies of the Church his estate is with his children and now are we to returne his body to the dust from whence it was taken The best fruits shew their goodnesse when they haue lyen let him lie a while and mellow let