it not written for thee deliver him that suffereth wrong Is it not written for thee deliver the poore i Psal 82.4 and needy save them from the hand of the ungodly Perhaps also it may then bee said to him that hath many children I heaped honours upon thee I have bestowed upon thee an healthy body why hast not thou followed my precepts O my servant what have I done to thee or wherein have I grieved thee Have I not given to thee children conferred upon thee honours bestowed upon thee welfare why diddest thou deny me why diddest thou thinke that thy deedes should not come to my knowledge why diddest thou lay hold of my blessings and despise my commands To conclude thou maist take an example from Iudas the traytor who was both an Apostle and chosen out among the twelve for the stewardship and had the bagges of money for distribution to the poore committed to him lest he might seeme as it were one without honour or for poverty sake to have betrayed his Lord. And did his Lord therefore that hee might be justified in him bestow these preferments yea that he not as one exaspered by injury but as one dealing by collusion under colour of friendship might make himselfe obnoxious to a greater offence CHAP. XVII The Offices of young men and examples proposed and set before the eyes of them of his age BEcause therefore it sufficiently appeareth punishment to bee ordained for Vice praise and recompence for Vertue Let us take in hand to speake of the duties which ought to be found in youth that the studies of good actions may grow together with age It is the part of the younger sort desirous to bee good to have the feare of God before their eyes to honour their parents to reverence their elders to preserve chastity not to despise humility to love gentlenesse and shamefastnesse Which had are an ornament and grace to their younger yeares For as in ancient yeares gravitie in manly age cheerefulnesse so in youth modesty and bashfulnesse is commended as a certaine speciall propertie and dowrie of nature Jsaac fearing God as the towardly sonne of his father the promised and hopefull childe yeelded honour so farre forth to his father that rather then hee would be disobedient to his will he a Genes 22.9 refused not death Ioseph also when he had dreamed that the Sunne and Moone and Stars should doe b Genes 32.9 reverence to him yet with all sedulitie did he obey his father So chast was he that he would not heare an immodest word so humble was he even to the undergoing of servitude so shamefast was hee even to flight when hee was tempted to dishonesty so patient was he even to induring of imprisonment so easily was hee brought to remit injuries and so forgetfull of them that hee recompenced them with c Genes 50.21 remuneration whose modesty was so great that his chastity being assaulted by a woman he chose rather to leave his garment in her hand and flee d Genes 39.22 then to be found unchast and so sinne e v. 9. against God Moses f Ierem. 16.37.18.20 also and g 38.27 Ieremie chosen of God to declare his Oracles to the people which they were able to have done by vertue of the grace and authority they had under the veyle of modesty excused themselves CHAP. XVIII Of the vertue of a Verecundia modesty which chiefly shined in the holy Mother of God and that the gesture of the outward very often shewes the quality of the inward man WHerefore faire is the face and sweet is the grace of the vertue modesty which is not only seene in thy deeds but also in thy speeches themselves that they exceed not the meane that they sound out nothing unseemely For the mirrour of the mind doth for the most part illustrate it selfe in the speech Let modesty so poise the sound of the voyce that being strained it offend not the eare In the matter of song the first discipline is modesty likewise in the whole course of speaking in the degrees of singing to the instrument of musicke or in tuning or composing the voyce or lastly in fashioning sweetly the tongue in the beginning and first entrance blushing and awfulnesse hath ever beene commendable and much graced the proceedings In silence also it selfe wherein is the rest and repose of other vertues modesty beareth no small stroake If it be thought to proceed from childishnes or pride it is accounted a reproach if from modesty it is reputed a praise Susanna was silent in danger did iudge the losse of life to be lesse then the losse of modesty neither did she think that the preservation of her weale was to be bought with the perill of such a wracke Shee poured out her complaint to a Sus v. 41. God to whom was ever a passage given for chastity to open her mouth though abashed closed up when shee beheld the impudent foreheads of faithlesse accusers For there is bashfulnesse in the very eyes that a modest woman cannot looke up on men but avoideth their sight Neither is this the praise of Chastity only for Modestie is the companion of shamefastnesse by whose society chastitie is more secure for shamefastnesse is a good companion for the well ordering of chastitie for lending her hand and leading forward to the preventing of the first and most fearfull assaults suffereth not chastity to be insnared This is that which in her entrance into knowledge is chiefly commended to the readers in the Mother of our Lord and it is laid downe there as a rich testimonie how worthy shee was to be chosen and advanced to so high an honour that being in secret solitary in her c Luk. 1.20 chamber and saluted by an Angell shee held her peace and againe that shee was d v. 29.30 moved with his comming in unto her because the countenance of a virgin is troubled at the sight of the male sex especially of a stranger Therefore although shee were humble and curteous yet for modestie sake hee saluting her shee saluted him not nor rendred him againe any answer untill shee had knowledge of her conception by the Holy Ghost and that to this end that shee might learne in silence the divine qualitie of the fruite of her wombe and lest by her speech shee might happily some way gainesay the voyce of the Angell In prayer also it selfe modesty doth much please and doth procure much grace with our GOD. Did not this preferre the e Luke 18.15 Publican and commend him which durst not lift up his eyes to heaven f Vt vocabula corum defamata deformia cum ipsis viderentur Gellius Therefore hee is more justified and that in the judgement of the Lord then the Pharisee whom presumption fouly deformed and justly defamed Wherefore let us pray in the sincerity of a meeke and quiet spirit which is a thing in the sight of God
or into a tractable obvious to discourse and disceptation as for example when we argue of fidelity and justice the rule in both must be that there be no perturbation of mind about this dispute but that the speech be gentle and calme full of benevolence and grace and free from all contumelie Let pertinacious and obstinate contention in familiar speech be farre removed for this rather stirres up vaine questions then brings any profit Let reasoning bee without anger let there bee pleasantnesse of discourse without bitternesse admonition without roughnesse exhortation without offence And as in every action of our life we ought to beware lest too much motion of the mind exclude not reason but let us give place to counsell so also it is meet in speech to keepe that forme that neither anger be stirred up nor hatred nor that wee expresse any token of our unlawfull desire or businesse Let therefore such our speech be specially of the Scriptures For what ought wee rather to speake of then of good conversation then of exhortation to the observation of divine precepts then of the keeping and due care of discipline Begin we it upon ground of reason and end we it in measure For a tedious speech getteth not favour but indignation But how unseemly is it that when all conference should get grace it begetteth that blot of disgrace an offence A discourse also of the doctrine of faith of the rule of continencie of the disquisition of justice of an exhortation concerning diligence not one alwayes but such as shall be occasioned upon our reading is both readily to be taken hold of by us and as we are able to bee prosecuted neither such as may be too prolix neither such as may be suddenly interrupted lest so it might leave behind it loathsomenesse or should bewray slothfulnesse or negligence Let the forme of the speech it selfe for the better expression and ornament of the matter be simple cleare and manifest full of grauitie and weight not of affectate elegancy but yet not without all grace and neatnesse CHAPTER XXII Jests which Philosophers place among Offices are wholly to bee removed from the Church SEcular men give many precepts concerning the manner and forme of speech which I judge rather to bee better pretermitted and passed by as for example concerning the discipline of jesting For a Honesta ioco suavia sint Eras Edit for joca Edit Rom. though jests sometimes bee honest and pleasant notwithstanding they abhorre and dissent very much from the rule of the Church Because what we find not in the Scriptures how can we with credit and good warrant use it We must take heed also in fables lest we slight so great authority turne the gravity of a more important end to sporting toying and trifling to loosenesse and liberty of stile Woe to you that laugh for ye shall weepe saith the b Luke 6.2 Lord and doe we require matter of laughter that laughing here we may c Colligitur ex antithesi weepe hereafter I deeme not only profuse and lavish but all sorts of sportings and jestings in Christian speech to bee declined and yet the speech not to be uncomely being full of grace and sweetnesse But concerning the voice I thinke that which is simple naturall pure of it selfe not borrowing any way to be sufficient but that which is sounding and singing to bee inherent in nature not to bee obtained by industry For the manner of pronunciation therefore as an helpe hereunto let it bee distinct and full of manly pith that so it may not resemble a clownish and rusticall sound nor affect a scenicall kind of vaine but a mysticall and divine harmony CHAP. XXIII Of three things which are necessarily observed in a practicall life and that it is convenient for the appetite to give place to reason COncerning the forme and manner of speaking 1. The appetite ought to submit it to reason I suppose I have treated sufficiently now let us consider what belongeth to a well ordered life Herein three things are to bee observed one that there bee not reluctancy betweene the appetite and reason For in this alone our dutyes are made answerable to that which is comely For if our appetite doe obey reason that which is seemely in all duties may be preserved 2. 2. The industrie ought to bee proportionable to the subject Another is that we doe not undertake any matter with greater or lesse care then is requisite or being small wee doe not make much gaines about it or being great wee doe not intervalew it in our diligence 3. 3. Moderation ought to bee used in labour with due respect to order and time The third is concerning the moderating of our studies and labours Concerning also the order of things and opportunity of times wee must not lightly passe by them but deale therein effectually But that is the first thing and the foundation of all that the appetite obey reason The second and the third consisting of industry are the same that is moderation in both in the one respectively to the imployment in the other to the order and time The place of the bountifull dealing of God toward the forme of the person of man which is accounted his beauty and a contemplation of dignity lyeth vacant here with us The order of things and opportunity of times now followeth In respect whereof wee are to discusse three questions all to this one head whether we may truly teach that in any of the Saints all things were consummate and done in that fulnesse and perfection as is required First of all therefore Abraham himselfe the father of the faithfull being informed and instructed about the mysterie of future succession and commanded to depart out of his owne a Genes 12.1 countrey and kinred and from his fathers house was hee not bound in affection through the multiplicity of his acquaintance friends and affinity yet notwithstanding did hee not bring his appetite under the obedience and command of reason For whom would not the favour and affection of countrey kinred and of his owne house delight Even him therefore did the sweetnesse of these sometimes mollifie but so that the consideration of the heavenly power and remuneration eternall moved more did hee not consider his wife to be weake for the undertaking of labour tender for the bearing of injuries comely to provoke the insolent and not to bee conducted forth without great danger and yet did hee not upon better consideration choose to prevent the Lords purpose by such excuses and pretences Moreover when he went down into Egypt hee admonished her that shee should say that b Gen. 12.13 shee was his sister and not his wife Marke of how great force his appetite was Hee feared his wives chastity he feared his owne safety hee suspected the inordinate lusts of the Egyptians yet reason led him out ro doe that devotion For he considered that hee being under the
challenge to themselves the appellation of acquaintance and friendship the reverence of sonnes the authority and piety of fathers the a Germanitatem fratrum germanity and neerest blood of brotherhood For kinred in grace much availeth to the encrease of good will The studies of like vertues doe also further and set forward the same Good will likewise causeth a similitude and resemblance of manners Ionathan the Kings sonne did imitate the mansuetude and gentlenesse of holy David and for this cause hee intirely loved him Hence is that Psal 18.25.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. with the holy thou shalt bee holy for it seemeth that this ought not only to bee brought to conversation but also to benevolence as to the meanes Cohabitation of place is not the thing but concordancy in affection bringeth agreement in manners As wee may perceive in the sonnes of Noah who dwelt together but accorded not in disposition Esau and Iacob inhabited together but how much every way did they dissent and disagree For there was not betwixt them that benevolence which teacheth to preferre others before our selves but rather contention who should first seaze upon the blessing The one was very rough the other soft and of sweet condition betweene them of contrary conditions betweene them of contrary studies was it possible that good will should harbour Neither could holy Iacob preferre such a degenerating person to the preeminency of the renowned vertues found in his godly fathers house But nothing hath such conformitie with true society as justice conjoyned with equity which being as it were the consort and compeere to benevolence worketh this effect that as wee beleeve them to bee like us in qualities of worth so doe we preferre them in our love Benevolence likewise is not without fortitude and magnanimity For friendship proceeding from the fountaine of benevolence it feareth not to undergoe the greatest danger that may befall this life for a true and trusty friend And saith he being thus affected whatsoever evill shall befall me I shall be contented to susteine it for his sake CHAP. XXXIII The praise of Benevolence BEnevolence likewise hath accustomed to wring away the sword from anger Benevolence maketh the a Prov. 27.6 wounds of a friend more profitable then the voluntary kisses of an enemy Benevolence causeth that of many there is made one because although there be more in number they are made one in whom there is one mind and one judgement We note further corrections themselves to bee acceptable in friendship which pricke indeed yet grieve not For we are nipped and pinched a while with censorious speeches but yet so that wee are more delighted still with the sedulity and care of a mind wishing and willing us all good In a word the same duties are not alwayes due to all men neither alwayes are the persons to bee preferred but for the most part the causes and the times Sometimes one is to helpe his neighbour before his brother and that because of the words of b Prov. 27.10 Salomon inspired by the holy Ghost better is a neighbour that is neere then a brother that is farre off And therefore every one for the most part committeth himselfe rather to the good will of a friend or neighbour then to the friendship of a brother So farre doth benevolence prevaile that it overcommeth sometimes the pledges and bonds of naturall affection CHAP. XXXIIII Of Fortitude which without Iustice to bee no vertue is shewed by sundry instances WEE have very copiously handled in the place of Justice the nature and force of honesty Now let us treate of Fortitude which carrying an higher saile then the rest is divided into the affaires of warre and domesticall or those of peace But the study of the affaires of warre seemeth to be inconvenient to our treatise of Office because we intend to set out the dutyes of the mind rather then of the body neither have wee now to intermeddle with the noise of armes but with the conditions of peace But our ancestors such as were Ioshuah Gideon Sampson David have had also great renowne in affaires of warre Fortitude therefore is reputed a vertue of an higher straine then the rest yet such as goes not alone nor unaccompanied For it commits not it selfe to it selfe for without justice it is the fuell and matter of iniquitie Because by how much more strong it is by so much more ready is it to oppresse an inferiour And in respect of warre it selfe this is first to bee looked into whether it be justly or unjustly undertaken David never waged it but being provoked Therefore in all his warres he had prudence as a companion Wherefore being to fight with Goliah one of the breed of the Gyants and of huge bignesse in a single combate hee refused such weapons as might incomber him For his strength lay rather in his owne armes then in strange armour of defence wherewith he was not acquainted Againe he chose rather to encounter him a-farre off that his stroke might make the deeper impression and with a stone out of a sling slew him Afterward never did hee enterprise any warres but first consulted with the oracles of God Therefore departed he in alll Master of the field even unto his extreame old age continued he prompt in the feats of armes making warre amiddest the fierce troupes of the Gyants not for the desire he had of his owne but of Gods glory in their confusion and then too when carelesse of his life was he as a good souldier preserved But this fortitude of his is not only of renowne but theirs also is most glorious who in the greatnesse of their mind through a Heb. 11.33 faith stopped the monthes of lyons quenched the violence of fire escaped the edge of the sword of weake were made strong Strong were they and couragious and yet not invironed with legions and an host of souldiers for their defence neither did they beare away such victory as was common to many others but by the meere vertue of their heroicall spirits inflamed by God each of them did give all these noble attempts and attaine to the honour of a single triumph over the perfidious to his never ending praise Of what an invincible spirit of fortitude was Daniel who was nothing dismaid at the roaring about his sides of gaping and greedy Lyons The beasts fretted and he feasted CHAP. XXXV Fortitude to consist principally in the vertue of the mind and contempt of things that perish TThe glory therefore of Fortitude is not only in the strength of the body and armes bat in the strength of the mind neither in bringing in but in removing injury is the law thereof For he which doth not repell from his fellow injury if hee be able is as much in fault as hee which doth it Hereupon Moses began his first attempt of warlike fortitude For when he saw an Hebrew suffer wrong of an Egyptian hee so defended him that hee
Verse 20. inspiration of the holy Spirit they recovered from their weaknesse and grew strong Who was ever more molested with z Iob 2.7.13 sores of body and a Chap. 6.4 sorrowes of soule then holy Job Witnesse the b Iob 1.16.14.15.17 the harsh opposition of his friends chap. 6.14 15.21 15.34 19.3 The strange disposition and desperate advise of the wife of his bosome chap. 2.9 the scornes and scoffes of his villans and vassals chap. 30.1.10 the terrors of sinne the horrors of death chapt 7.3.19 the anguish of spirit chapt 7.15 27.21 the wounds of conscience cbapt 6 4. the arrowes of the Almighty mustered themselves and brake in suddenly upon him making him a spectacle to men and Angels 1 Cor. 4.9 burning of his house the losse of his cattell the sudden death of his ten children the swelling and raging ulcers the burning and angry blaines and botches of his whole body In all these was he lesse blessed then if hee had not suffered them nay was he not much more approved by his rare and admirable patience shewed therein Let it be granted that there was exceeding much bitternesse in them what griefe is there so great that the vertue of the mind doth not cover and overcome I cannot deny the sea to be deepe because in the shore there be many shallow foordes neither the haven to be bright because it is sometimes obscured with clouds neither the earth fruitfull c qâ—â—a jejuna glarcaest because the drift sand pible stones and gravell lying on the shore maketh it so in some places or the standing corne toward the time of harvest to be faire goodly to the sight because it hath some small sprinkling of wilde oates intermist In like sort deeme thou of the harvest of an happy conscience that is never so cleare so calme but the cloudes of sorrow and vexation infest and interupt the tranquillity thereof If any crosse or bitter incombrance happen is it not shrowded vnder the sheaves of a blessed estate as the wild and worklesse oates the bitter and distastfull darnell vnder the sweet and pleasantly savoring wheat But now let vs proceed to the things proposed in our former booke CHAP. VI. Of profit not that which raked together by vnjust lucre but of that which is just and honest IN our former booke we have so made our division that honesty and comelinesse from the which duties might well bee drawne and were to goe before in the first place what belonged to vtilitie were to follow after in the second And as in the former we have noted a certaine distinction and difference betweene that which is honest and that which is comely but yet such as might better be vnderstood then expressed so now when wee handle that is profitable this seemeth to be a cheife and prime thing to be considered of what is more profitable But we value not profit according to the estimate of pecuniary commoditie but according to the gaine of piety The Apostles rule a 1 Tim. 4.8 must be our derection godlines is profitable vnto all things having the promise of this life and that which is to come Therefore when wee doe diligently search the divine scriptures wee often find therein that what is honest is also called b 1 Cor. 6.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 profitable All things are lawfull for me but all things are not profitable He spake before of vices now therefore he saith it is la full that his sins are in our power but vnseemely is it and dishonest to fall into them Free-will we have to run into evill but not to be honest ready and easie is the way to grow loose and riotous but not righteous and iust For thereby meate is made to serve the belly not to c Non vivendum est vt edamus sed edendum vt vivamus vivendum verò vt dei gloriae promovendae studeamus 1 Cor. 10.31 Cum bona sit omnis creatura benè potest amari malè benè scilicet ordine custodito malè atuem perturbato Aug. de civit Dei Lib. 15 Cap. 22. serve the Lord Wherefore whatsoever is profitable that also is iust it is iust that wee should serue Christ who hath redeeemed vs. Therefore they are iust who for his names saks have offered themselues to death vniust who haue refused or sought to avoyd it In the person of these latter the Psalmist d Psal 30.9 breaketh out what profit is there in my blood when I goe downe to corruption or at least his phrase may well fit this construction what profit doe I reape by my righteousnesse and if it may accord with theirs in the booke of Wisedome Let vs e Wisd 2.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and signifieth let vs sit or lie in waite circumvent the iust for hee is not for our profit that is hee is vnjust because he reprooveth condemneth chastiseth vs. Howbeit this also may be vsed against the covetousnesse of the wicked which is neere to perfidiousnesse according to that we read of Iudas the traytor who through the study of avarice and desire of money fell into the snare of treason and desperate strangling of his owne body of this we are to speake as of that which is replete with honesty and as the Apostle defineth it in the same forme of words This I say for your profit not that I may take you in a snare but that ye may follow that which f Psal 119.36 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is honest Å¿ 1 Cor. 7.35 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Participium nominis vim obtinens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so signifieth not improperly It is manifest therefore what is honest to be profitable and just and what is profitable to be honest and iust and what is just to be profitable and honest For neither is my discourse to merchants covetous after the desire of gaine but to sonnes and of offices which greatly reioyce to inculcate and am very desirous likewise to infuse into you whom I haue chosen into the Lords ministery that those things which have growne vp and beene imprinted in your mindes and manners by long vse and institution may appeare in your speech and discipline Wherefore addressing my selfe to speake of vtility I call to mind that propheticall g bat sah coÌ„cupiscere Ariaâ— Montanus rendreth it concupiscentia Tremel Iun. neque sinas deflecti ad quaestum veâ—â—â—le Incline my heart vnto thy testimonies and not vnto covetousnesse Lest the sound of vtility should stirre up to the desire of money Beside some reade incline my heart vnto thy testimonies and not to h vtility to that vtility to those faires of game to that hunting after lucre in vre with men fully bent vpon profit wholy set and fixed vpon such cares as deriue commodities to them For vulgarly
mercy seate may find remission Whatsoever fault hath crept into this worke O Christ pardon it Thou hast vouchsafed to make me a dispensor of thy heavenly mysteries we of the ministerie are all thy messengers but not Ex libro ejus 5. cap. 1. de fide equally all because thou hast bestowed thy gifts according to thy good pleasure Wee are all O Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 6.1 Chrys in his Tractat on the shepheard and sheepe coworkers together blessed is hee that bestoweth his talent to the best advantage Blessed is hee that buildeth upon the foundation of faith in thee gold 1 Cor. 3. silver pretious stones If our diligence satisfie not men let it suffice when we shall render our account to thee that we have done our best indevour Make them that reade this learne being purged thereby with the working together of thy sacred spirit from their corruptions to shine as gold tried in the fornace in the beauty of holy duties Thou art the good Samaritan cure the wounds of the people powre in wine and oyle heale the breaches of the land It is overwhelmed with vanity covered with injustice it swarmeth with intemperance lyeth naked and is stripped of zeale fortitude courage and constancy in the cause of the maintenance of thine honour of syncere doctrine vertuous life true practise after much profession many religious exercises and perusing multitudes of godly bookes We acknowledge that this increaseth our sinne heapeth an heavier judgement upon us with-holdeth thy love from us and incenseth thine indignation when wee bring not forth answerable fruits Adde therefore we beseech thee deare Saviour the fire of thy Spirit to warme our affections and by the flames thereof so kindle our spirits that we may bee moved forward with a fervent affection in the way of a pious conversation abounding in all manner of good workes for the great glory of thy Name the credit of our profession the continuance of thy Gospell the turning away of thy judgements long threatned yet hitherto in thy unspeakable mercy with-held from us And because of thine inexplicable love toward us and merits above that we are able to aske or thinke with thy heavenly Father for us our humble duty also binding us thereunto stirre us up through the fervency of the same spirit of strength to seeke continually at thy mercifull hands by hearty and earnest praier the increase of thy speciall blessings upon thine anointed the breath of our nostrels King Charles with his royall consort upon Prince Charles the rest of the royall Progeny the Princesse Palatine likewise and her Princely issue upō the house of Levi and the whole Common-weale of this kingdome from the highest to the lowest Incite us we instantly pray thee in the last place but not with our least but best remembrance unto all thankfulnesse for thy primarie mercy unto us for the same our most religious and vertuous Iehoshaphat the continuance of the pretious jewell of thy Gospell under him our gratious Soveraigne Cause us in sincerity of soule in a burning desire and indevour to render for both these then the which nothing in the world can be greater not unmindfull of whatsoever benefit beside to thee our only Redeemer with the whole undividable most sacred Trinity one in Nature three in Person infinitely worthy to receive of the whole familie in heaven and earth of Angels men and all creatures everlasting honour and glory immortall praise and benediction Amen The translation of St. Cyprians Epistle ad Cornelium fratrem being then B. of Rome de sacerdotibus reformandis IN Deutronomie Deutr. 17.22 the Lord God speaketh saying And the man that will doe proudly and not hearken unto the Priest or Iudge which shall be in those dayes even that man shal dye and all the people when they shall heare it shall feare and shall do no more wickedly In like manner to 1 Sam. 8.7 Samuel when he was despised of the Iewes they have not despised thee but they have despised mee The Lord likewise in the Gospell Luke 10.16 hee which heareth you heareth me and him that sent me and he that rejecteth you rejecteth me who rejecteth me rejecteth him that sent me And when he had clensed the leper Math. 8.4 goe saith he and shew thy selfe to the priest And afterward in the time of his passion when hee had received a stroke John 18.22 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by a servant of the high priest and when he had said to him dost thou so answer the high priest The Lord against the high Priest answered nothing contumeliously neither from the honour of the priests detracted any thing but vindicating rather and shewing his owne innocencie If I have evill spoken upbraid me of the evill but if I have well spoken why smitest thou me Also in the Acts of the Apostles blessed Paul when it was said to him Act. 23.4 Dost thou so charge Gods high priest in reviling him albeit the Lord being now crucified they began to bee sacrilegious impious and bloudy neither did reteine at this time any of the priestly honour and authoritie notwithstanding thinking upon the very name it selfe howbeit voide and being a certaine shadow of a Priest was affraid I knew not brethren saith he that he was the high Priest For it is written thou shalt not speake evill of the ruler of thy people When these so great and such like and many other examples doe goe before us whereby the priestly authoritie is strengthened by divine verdict what manner of persons dost thou suppose them to be who being enemies to Priests and rebels against the Church Catholike are neither terrified with the threatning of the Lord forewarning them neither with the vengeance of the judgement to come Heresies and schismes whereupon they grow up For neither have heresies risen or schismes sprung up from any other ground then from hence that obedience is not given to Gods Priest Neither one Priest for the time nor one Iudge for the time is thought to bee in Christs stead to whom if according to magisteriall office divine the universall brotherhood would dutifully submit themselves there would be no moving at all against the Colledge of priests no man after divine judgement after the suffrage of the people after the joynt consent of the Bishops would make himselfe a judge not now of the B. but of God No man in the breach of the unity of Christ would rent asunder the Church no man pleasing and swelling apart abroad would build up a new heresie unlesse if there bee any of so sacrilegious temerity and reprobate mind that hee may thinke a Priest to bee made without the judgement and ordinance of God when the Lord saith in the Gospell g are not two sparrowes sold for a farthing and neither of them falls to the earth without the will of your Father when hee saith not the least things to bee brought to passe without the will of God can any one imagine