Alexander Street: Religion

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Release 4 of The Digital Karl Barth Library is live

We are excited to announce the latest release of The Digital Karl Bath Library.  The collection now features the English translation of Barth's 14-volume magnum opus, The Church Dogmatics.  This landmark translation accompanies the original German version, Die Kirchliche Dogmatik.

Speaking in tongues

The Digital Library of the Catholic Reformation includes many English texts whose authors invariably had a gift for turning a phrase, as in this example from a devotional work by John Gother, a recusant priest of the last 17th century.

from Instructions for the whole year. For Sundays. Being practical thoughts upon the Gospels of all the Sundays, and movable feasts, of the year. By John Gother, 1698, London.

Monday in Whitsun-Week

Lesson.

Acts X. 42. ends Verse 48.

"THEY heard them speaking in divers Tongues, and glorifying God."

Amongst the many wonderful Effects of the Holy Ghost, the first and most remarkable was in the Tongue. . . . But in the first Place, the Apostles speak in different Tongues, and all Nations hear them in their own Language. . . .

The Apostles speak in different Tongues, and in these tell their Successors, they are to learn all Languages, that so, like St Paul, they may become all to all, in being able to give Assistance to their Flock, according to their different Necessities.

There is one Sort of Language requisite to reprehend the Faulty, another to correct the Insolent, another to sweeten the Furious, another to encourage the Dejected, another to soften the Obstinate, another to quicken the Slothful: One for those above us, another for Equals, another for Inferiors: One for the soft Temper, another for the rough: One for the Candid and Sincere, another for the Flatterer, the Pretender, or Designer: One for the Mistaken or Misled, another for the Ignorant, another for the Affected and Obstinate. Thus are Pastors to speak all Languages, to be enabled to discharge their Duty: It being for want of this Skill they fail many Times in very considerable Parts of it; whilst there needs no other Reason for their being often disappointed in the Fruits of their Endeavours, than their not suiting their Discourse, and speaking the Language that is proper. Is it not often hence that a Sinner, instead of being reclaimed, is hardened; a Quarrel, instead of being made up, is inflamed; a Penitent, instead of being encouraged, is driven into Despair; a Seeker, instead of being helped, is put out of his Way?

A suspicion of lawyers

A suspicion of lawyers seems to have been as common in the 17th century as it is today.  Or so this passage from a book of pious reflections on the Sunday readings by the English controversialist John Gother would indicate.

The same chapter contains a striking exhortation to help the poor, after the example of the Good Samaritan whose parable is told in the Gospel of the day.

These paragraphs are taken from a 1744 edition of "Instructions for the Whole Year," one of the 850 works to be found in the Digital Library of the Catholic Reformation.

TWELFTH SUNDAY AFTER PENTECOST.

GOSPEL

Luke X. 23. ends Verse 37. [for the text of this passage, see http://www.ccel.org/c/challoner/douayrheims/Luke/10.html]

Master, What shall I do to obtain Life everlasting? This Question was proposed to Christ, by a Doctor of the Law. I wish all of his Profession would ask the same Question; because they have so much Encouragement to Injustice, and so much Interest in Oppression, that they are in perpetual Hazard of putting the next Life to the Venture, to be Gainers, in this. And here is one great Part of their Misfortune, that, as this Doctor of Law, knew it his Duty to love God above Things, and his Neighbour as himself, yet did not know who his Neighbour was: So these, though they may have a general Sense of what is due to God, and their Neighbour, yet they seldom know who their Neighbour is; being ever ready to keep open the Wounds of the Miserable, and increase the Burden of the Oppressed, if any are such ill Christians, as to make themselves Gainers by this Inhumanity; and not only so, but likewise, by studied Delays, to prolong their Misfortune, whom they undertake to help. This is far from the Practice of what Christ recommends in this Gospel, that whatever their Belief be who live under the Guilt of it, I fear they never ask the Question, what they shall do to obtain Life everlasting? but rather seem to have renounced all Hopes of it: For that being a Kingdom of Justice, Truth, and Mercy, how are they in the Way to it, who are ever prepared, upon the Encouragement of a Fee, to undertake any Cause, even when Innocence, Truth, and Justice stand evident against them? Thus they do not know their Neighbour, but themselves only.

And I fear, it is not only their Case, but that all other Professions are to be suspected. For though being industrious in gaining a Livelihood, be not only commendable, but Duty; yet when I consider how Covetousness and the immoderate Desire of Gain put the Professors upon many unwarrantable Methods; that Frauds, Counterfeits, and Injustice, are generally mixed with all they do; so that almost every Shop that is open is become like a Trap to catch the ignorant or the unwary; and those that stand in them seem to wait for those whom they may overreach or deceive; here I cannot but apprehend, they know not who their Neighbour is; and that being ever ready to do to others, what they would have no others do to them, they are unacquainted with this Precept of Charity, which obliges them to love their Neighbour as themselves. . . .

To answer this Question in general, [to know who our neighbor is], Christ has here proposed the Parable of the Man who, falling among Thieves, and being wounded by them, was past by unregarded by the Priest and Levite, and was helped by the Samaritan, who, compassionating his Misfortune, took Care of him: In which He has taught us, that to Christians it is not Nearness of Dwelling or Blood, nor Acquaintance, nor Affection, nor Friendship, nor Dependence, makes Neighbours, but that they are to esteem all as their Neighbours, who are in Want of their Help, and whom they are any Ways capable of helping. Whence the Poor are always to be esteemed Neighbours by the Rich, the Sick by those in Health, the Prisoner by the Free, the Ignorant by the Learned, the Afflicted and Comfortless by such as are in Peace of Mind, the erring Christians by those who are in the Way of Truth, and the Sinner by the Just. And as the Samaritan, upon seeing the Distress of the Person before him, presently ran to his Assistance, without asking Questions, who he was; or of what Place or Religion? So all Christians, upon the Conviction of others wanting their Help, ought to contribute to it, without farther Enquiry.

Christ having thus positively declared who our Neighbour is, and as positively in what Manner we are to express our Love to him, and then concluding His Instruction with this Command, Vade et tu fac similiter: Go and do thou in like manner: He has in this given Direction to Christians, what His Will and their Duty is, and so expressly shown the Necessity of practising this Part of Charity, that it cannot be apprehended how they can have Hopes of Happiness, who are not sollicitous in the Practice of it.

Those who have any Part of this Solicitude cannot but see that Compassion is the first Disposition towards it; and therefore that nothing is more disagreeable to the Christian Temper, than Hard-heartedness, Roughness, and to have no Sense of others Misfortunes: That no Christians ought to tolerate this in themselves, and much less bear with the least Signs of it in their Children, or such as are under their Care. How are they likely to be charitably zealous in helping their Neighbour in his Misfortunes, who know not what Compassion is, and are not touched with any Misery which they feel not themselves? As this then is to be discountenanced, so likewise is all Contempt of Persons in Affliction, or Poverty, and all Harshness to the Poor.

FROM

Instructions for the whole year Part I. Tome II. For Sundays, being practical thoughts on the epistles and gospels of all the Sundays and moveable feasts, from Trinity Sunday to Advent.

by John Gother

London : printed for T. Meighan, in Drury-Lane.

M.DCC.XLIV.

Saint Aldelme's ditties

Saint Aldelme's people had their minds in their "beef-potts" - but then he began to sing.

from "The life of sainct Aldelme Bishop of Sherburne and confessor, of the holy order of Sainct Benedict."

And surely S. ALDELME was the first of our countreymen that writt verses in Latine, as he himself doth testify in these two.

Primus ego in patriam mecum, modo vita supersit

Aonio rediens, de ducam vertice Musas

First to my Countrey from the Roman hill

Ile bring, if life me last, the Muses quill.

Also in compounding, pronouncing, and singing verses and songs in his mother-tongue, he was admirably excellent. And in King Elfreds time (as the same King doth witness) many of saint ALDELMES ditties were yet sung in England.

One thing related of this purpose by King Elfred, is most worthy of memory. The people of those times being yet but rude rustics, and very negligent in the divine service, seemed to come to Church but for fashion sake (as many now adaies do) where they made no long stay, but as soone as the mistery of mass was done, they flocked homewards without any more adoe. Our prudent ALDELME perceiving this small devotion in the people, placed himfelf on a bridge over which they were to pass from Church to their Villages, where when the hasty multitude of people came (whose minds were already in their beef-pott at home) he begane to putt forth his voice with all the musical art he could, and charmed their ears with his songs. For which when he grew to be grateful and plausible to that rude people, and perceived that his songs flowed into their ears and minds to the great pleasure & contentment of both, he began by little and little to mingle his ditties with more serious and holy matters taken out of the holy Scripture, and by that means brought them in time to a feeling of devotion and to spend the Sundays and holy days with far greater profitt to their own soules.

The flowers of the lives of the most renowned saincts of the three kingdoms England Scotland, and Ireland: written and collected out of the best authours and manuscripts of our nation, and distributed according to their feasts in the calendar.

by Hierome Porter, priest and monke of the holy order of Sainct Benedict, of the Congregation of England.

The first tome.

Printed at Doway with license and approbation of the Ordinary. MDCXXXII.

A Bohemian drumhead

A chapter called "That good fortune follows some, and how it is to be managed" in a book printed in 1635 contains an account of an unusual good luck charm used in Bohemia.

But this good fortune seems to be so far affected to some, as it not only followes their persons, but even all things concerning them, or that have relation unto them: as the Prosperity of Augustus followed all his Lieutenants, who with incredible good fortune obtained for him infinite famous victories. Alexander the Great, his fortunes followed his very pictures; and the Ancients were of opinion, that his pourtraicts carried about the neck, made those happy and fortunate who wore them: And we reade in the histories of Bohemia, how that famous Captaine John Zisca, who never lost Battaile where himself was present, had so great confidence in his good fortune that he ordained, that after his death his skin should be taken off, and a Drum to be headed therewith, which he commanded should be beaten up, in the head of the Army; persuading himself that the like good fortune continually following his person whilest he lived, would likewise follow his skin and carkass after his Decease.

A mirrour for Christian states: or, A table of politick vertues considerable amongst Christians Divided, into three bookes. Reviewed, and augmented, by E. Molinier, of Tolose priest, and Doctor of Divinitie. And by him dedicated, to the most illustrious lord, the Lord Cardinall of Valette, Archbishop of Tolose. Translated into English, by VVilliam Tyrvvhit, Sen. Esquire.

London : Printed by Thom. Harper, 1635.

His irons would be often falling off

One 17th century controversial work contains some piquant stories about Masses offered for the souls of the dead.

FROM

A remembrance of the living to pray for the dead. The first and fundamental part. Proving that there is a Purgatory. That souls are thence deliverable before the day of Judgment. The second part. Recommending prayer for the dead. Second edition.

by J Mumford. Printed at Paris, 1660.

Chapter IX, Proofs out of the authentick stories of St Gregory, and St Bede

---------------------------------

St Gregory relates unto us, that upon the death of a Monke in his own Monastery, called Justus, who against the laws of his profession had secretly laid up the summ of three crownes for his own use, his great sin being discovered before his death, he was by the singular industry of St. Gregory brought to repent, though it were only upon his death-bed. Yet for the terrour of others and his just chastisment, the same Saint commanded, that his body should be buried with his money in a dunghill, and that no one of his Monastery should presume to pray for him.

But at last taking compassion upon his poor soul, St. Gregory called to him the Prior of that Convent and said unto him, It is now a good while since our brother, who is departed, remains in torments of fire. And therefore we must show him some charity, and labour what we can for his delivery. Wherefore go your wayes, and see that for thirty days following sacrifice be offered for him.

After the thirty days were ended, Justus who was dead, appeared to his brother Copiosus saying to him, Hitherto I have been in bad case, but now I am well. For this day I have received the Communion.

Which I understand to be the full effect of the Communion of Saints. For now, by the prayers of the Saints on earth, he was joined to the company of the Saints in heaven.

And therefore saith St Gregory, The thing was made apparently manifest, that the dead Monk was by the holy sacrifice delivered from pains, through the so exact agreement of the time in which the vision was made to one who knew nothing of the sacrifices appointed, with that very time at which the last sacrifice had been offered (for it is to be noted, that Copiosus did not know that those thirty days were appointed to pray for his dead brother). But why did the delivery happen just at the end of those thirty days Masses? for in other examples the chains of those who were in fetters did fall off loose at the offering of the first Sacrifice. I answer, the bands and chaines were loosened at the first Sacrifice, to show the mitigation of [Purgatory] pain obtained by it. Yet they were found again in their former chaines the next day to signify, that by one Sacrifice, perfect delivery is not always obtained. For this soul it was obtained by thirty days Sacrifices; Because after the Divine justice had been so well appeased, the Divine mercy granted the delivery of that soul to the prayers of those holy Monks and their holy Abbot St. Gregory.

--------------------------

Thus then the Venerable Bede writeth,

. . . In the same battle happened a thing famous and known to many, which we may not omit, both for the profit of the Reader, and glory of God. A young man called Imma, left for dead in the battle, at last reviving and binding up his wounds, was taken by his enemies, and commanded to be kept in Irons. But his Irons of themselves would be often falling off. The Earle, whose prisoner he was, wondering thereat, and demanding the cause, he answered, I have a brother, who is a Priest (he was Abbot of Tunnacester). I know he thinks that I am slaine in battle; and therefore doth often say Mass for me. And if I now were in the other world, my soul should be loosed from pains through his intercession, as my body is here loosed from fetters. Thus did he speak anno 679 for that year the battle was fought.

And by the words of so young a man (and a young man trained up in war) you will easily mark, that what he spake, he did not speak out of any private speculation of his own, but he delivered his minde agreeably to such principles, as in those days, were so common, that, even such an ordinary young fellow could answer, according to the then universally received opinion, that if he were now in another world, his soul should be loosened from pains, through the intercessions made for him, as his body was loosed from fetters.

Many (saith he) that heard this were devoutly inflamed in Faith (not fondly seduced by novelty) employing themselves in Prayers, Almes, and charitable deeds, offering to our Lord Hosts of sacred Oblation, and Sacrifices for the delivery (mark these words) for the delivery of their friends who were dead. For they understood thereby and knew (taught by miracle from heaven) that the saving Sacrifice was effectual to the everlasting redempton of body and soul.

All these be Bedes own words. Now if this story be undoubtedly true, then our Adversaries opinion is UNDOUBTEDLY FALSE: And shewed to be so, not by Bede, but by God, attesting it by a very public and undoubted miracle.

Children of very dainty white bodies; faire complexions, and lovely haire

An excerpt from a 1632 hagiographical work that recounts the events in the life of St Gregory the Great that led to the conversion of England:

XI. ONE AND not the lest of his works of piety, and zeale was the delivering of the English Nation, by his preachers thither sent, out of the servitude of the ancient enemy, to be made participant of the everlasting freedom. While this holy man laboured with ardent desire to gather togeather by parcels an harvest of faithful soules; our pious Lord gave him the great grace to convert the whole nation of the English.

Of which conversion (performed without question by the special providence of almighty God) this was the occasion:

As upon a time some marchants came to Rome with divers kinds of marchandise to be sold, and that many people flocked to the Market place, some to buy, others to see, it happened that GREGORY, before he was adorned with the Papal dignity, came amongst the rest, and saw among other things, children of very dainty white bodies; faire complexions, and lovely haire, exposed to sale; Whom as he beheld, he demanded out of what country or land they were brought: and it was tould him they came from the Island of Britain, the Inhabitants whereof shined all with the like beautie: Again he asked whether they were Christians in that Island, or entangled in the errour of Paganisme: That they were Pagans, it was answered; Then fetching a deepe sigh from the bottom of his heart, O lamentable case (said he) that men of so bright faces should be in the possession of the author of Darkeness, and that so sweet a comeliness of countenance should beare minds void of inward joyes.

Again therefore he demanded, what was the name of that nation: It was replied, that they were called ANGLES. Rightly they are termed so, (said he) for they have ANGELICAL faces, and it is fitt, that such be made coheires with the ANGELS in heaven. Out of what Province (pursued he) are these brought hither? It was resolved him, that they were called, DEIRI. With good reason (said he) for they are to be delivered from IRE, and wrath, to be called to the mercy of CHRIST-JESUS. But the King of that Province how is he called? AD DELLE (replied they.) And alluding to that name he said; that to the praise of almighty God? ALLELVIA should be sung in those parts.

And goeing to the Bishop of the Roman Apostolic Sea, he earnestly requested him to send some Preachers of the Gospel into Brittaine, to convert the English nation to CHRIST'S Church, affirming himself to be most ready, by the help of God, to undertake that sacred work, if so it might stand with the good liking of the Apostolicque Sea. To which request, the Pope at first denied his consent, till at length overcome, and wearied with his unwearied entreaties, he yielded against his will. But he, concealing the business of his goeing from the citizens, who, had they known would never have consented thereunto, with as much speed as he could, having received the Apostolical benediction, began his journey.

In the meanetime the newes was blown into the ears of the Romans, who all with one mind, and voice, as well the citizens, as those of the suburbs, mett with Pope Pelagius, as he was goeing to saint PETERS Church, all crying out with a terrible noise and repeating these words. Alas, Apostolical man, what hast thou done? Thou hast offended saint PETER, overthrown Rome, thou not only hast dismissed, but expelled Gregory. The Pope being moved herewith (for he feared the people) sent letters to recall GREGORY out of his journey. But before the messengers had overtaken him, he was gott three days journey on his way.

In the meane time, (as the manner is with travellers) about the sixth hower, some of his companions tooke their rest in a faire meadow, or were busied other ways, whilst he read to those that sate by his side, when a locust came leaping about him, and lighting on his book sate upon the very page be read. GREGORY perceiving her sitt so quietly there, turning to his fellows, Locusta (said he) may be etimologised with, Locosta; that is stand in the place. And you must know that we may not proceede any further in our intended journey; rise notwithstanding, and prepare our horses, that as long as it is lawful, we may hold on our way. And whilst they discoursed thus togeather, the Pope's messengers came suddenly upon them, with their horses sweating out of haste; and delivered their letters; which being read; It is even so (said he to his fellows) as unhappily I foretould, for we must presently returne to Rome. And so they did.

But as as soone as he was invested in the Papal dignity, he accomplished this long desired work, and sent other preachers; he himself (that their preaching might take good effect) fortifying their mission with his pious exhortations, prayers, and rewards. In sum, he sent into the same Island the servants of God AUSTIN, MELLITUS, and JOHN, with many other Monks that feared God, who in a short space converted the chiefest King that inhabited the head of the same Island, togeather with all his people. And herein God granted them so great grace in doing of wonders, that they confirmed the doctrine of faith which they preached with their mouths, with the force, and efficacy of strange signs and miracles: whence it came to pass, that within a few years, the other Kings of the same Island, with their whole number of subjects, received the Christian faith. Of whose deedes, conversion, and wonderful miracles done therein, saint GREGORY speaks thus in the books of his Morals.

Behold the Britains tongue that heretofore knew nothing else, but rude accents of barbarisme, began now lately to warble forth the divine praises in the Hebrew language. Behold the Ocean in times past swelling with rage, becomes obedient, and calme under the feet of the Saints; and they, whose barbarous valour the Princes of the world could not subdue with the sword, are by the feare of God calmed with the simple words of his Priests; And who feared not whole troupes of armed infidels, and fierce soldiers, do now tremble being faithful at the lest wordes of humble men. For having understood the divine tidings of the Gospel made manifest with many miracles, the virtue of heavenly knowledge is infused into them; that bridled with the terrour of his divine majesty, they are afraid to do ill, desiring with all their hearts by doeing well, to attains to the grace of everlasting life.

All which that it might be brought to pass, almighty God granted it unto S. GREGORY in such sort, that deservedly the English people ought to call him their APOSTLE: for although to others he is not an Apostle, yet to them he is; for they are the seale of his Apostleship in our Lord.

FROM

"The life of the most Glorious Pope, & Doctour of the Catholic Church S. GREGORY, surnamed the Great, Apostle of England, and glory of S. BENEDICT'S Order," a chapter in

The flowers of the lives of the most renowned saincts of the three kingdoms England Scotland, and Ireland: written and collected out of the best authours and manuscripts of our nation, and distributed according to their feasts in the calendar.

by Hierome Porter, priest and monke of the holy order of Sainct Benedict, of the Congregation of England.

The first tome.

Printed at Doway with license and approbation of the Ordinary. MDCXXXII.

Yes, let her powder her hair

The good humor and common sense - and sharp wit - of St Francis de Sales, 17th century bishop and spiritual writer, come through in his advice on cosmetology, lice, speaking Italian, and other matters, in a letter printed with this title in a 1666 edition of his Spiritual Letters: "To a nun. He gives advice for a married woman, on how to speak of God, powder her hair and practice mental prayer."

A translation of a passage, followed by the original French version, from

"EPISTRE VINGT-CINQUIESME, À UNE RELIGIEUSE. Il luy donne des advis pour une Dame mariée, comme elle peut parler de Dieu, poudrer ses cheveux, & faire oraison."

of the

"Épîtres spirituelles de S. François de Sales, d'heureuse et sainte memoire, évêque & prince de Geneve, fondateur de l'ordre de la Visitation de Sainte Marie," printed at Lyon in 1666 (part of the Digital Library of the Catholic Reformation).

Nor is it hypocritical to act less perfectly than we talk; my Lord, if that were true, we should all be in a bad light! In that case I must be silent for fear of being a hypocrite, since if I speak about perfection, it follows that I count myself perfect! No, indeed, my dear daughter, in speaking of perfection, I no more reckon myself to be perfect than I suppose myself to be an Italian because I speak Italian; but I use the language appertaining to perfection, having learned and studied the subject.

Tell [Marie] to powder her hair if she will. Her intention is good, and the matter is unimportant. It is not well to entangle one's thoughts in all these cobwebs. This good girl's mind needs as much disentangling as her hair! It is not good to be so punctilious, nor to distract oneself with so many questions which do not matter to Our Lord. Tell her to go on sincerely, holding fast to simplicity and humility, and to cast aside all these extremes of so many subtleties and perplexities. Yes, she can powder her hair freely - after all, pheasants give their plumage a good powdering, to keep the lice out.

Et ce n'est pas être hypocrite, de ne faire pas si bien que l'on parle: car, Seigneur Dieu! à quoi en serions-nous; il faudrait donc que je me tusse, de peur d'être hypocrite, puis que si je parlais de la perfection, il s'ensuivrait que je penserais être parfait. Non certes, ma tres-chère fille, je ne pense pas être parfait parlant de la perfection: non plus que je ne pense pas être Italien, parlant Italien; mais je pense savoir le langage de la perfection, l'ayant appris, de ceux, avec qui j'ai conversé, qui le parlaient.

Dites lui qu'elle poudre ses cheveux, puis que son intention est droite: car les cogitations qui viennent sur cela, ne sont nullement considerables. Il ne faut pas entortiller votre esprit parmi ces toiles d'araignées. Les cheveux de l'esprit de cette fille sont encor plus deliés, que ceux de sa tête: & c'est pourquoi elle s'en embarrasse. Il ne faut pas être si pointilleuse, ni s'amuser à tant de repliques, auxquelles nôtre Seigneur n'a point d'égard. Dites lui donc, qu'elle marche à la bonne foi par le milieu des belles vertus de la simplicité & humilité, & non par les extremites de tant de subtilites de discours & de considerations. Qu'elle poudre hardiment sa tête: car les Faisans gentils poudrent bien leurs pennages, de peur que les poux ne s'y engendrent.

Of eloquence in speech

The presidential candidates might find this advice from the 17th century useful:

If God hath beautified all the parts of man's Body, and above the rest, those most exposed to view, as the Eye and Face, with Graces and Attractions, why should any desire that the principal part in man, discovering and showing the Soule, and the interiour, declaring and manifesting man; SPEECH (I say) the lively Image of the heart and thought, should appeare, base, naked, and unfurnished of convenient oranaments? The increated word of God, being his Eternal Word, is by the Apostle called The Splendour of the Father: as representing his Beauty, the perfect beauty of the Eternal Fountain, whence it flowes, which is the Divine Wisdom. The Speech of man, is the light and splendor of man, causing him to appeare and shine, it being the lively pourtrait of what is most excellent in man, to wit, reason and understanding. If therefore it be his splendor, is it seemly it should be void of gracefulness, or this special ornament abject, and neglected? What can cause him to shine, if what ought to be his light, darken him: & whence should his honour issue, if his principal ornament dishonor him? Beauty takes nothing from requisite simplicity in a grave and serious Oration, but is rather its simplicity; since in speech, as in all other things, simple and pure: pure, and faire; faire, and perfect, are the same. Holy Scripture being the revealed word of God, is simple; not soft, enervate, forceless, or idle; as is their Discourse, who strive to defend their rusticity, by this example, and because they are both lofty and lowly, they presently suppose they have attained the glory proper to the simplicity of the Divine style: whereas in truth that is rather; quick, energical, powerful, and spiritful, stored with delightful graces, of transpersing points, enflaming motives, and of secret but divine sweetnesses, discovering more attractions, than all the Orators on Earth have ever been able to utter in their elaborate discourses. Thy word is more sweet than honey to my mouth, (said the Prophet.) Who hearkens thereto finds himself catched, who reades therein is transformed.

FROM:

A mirrour for Christian states: or, A table of politick vertues considerable amongst Christians, Divided into three bookes. Reviewed, and augmented, by E. Molinier, of Tolose priest, and Doctor of Divinitie. And by him dedicated, to the most illustrious lord, the Lord Cardinall of Valette, Archbishop of Tolose. Translated into English, by VVilliam Tyrvvhit, Sen. Esquire.

London : Printed by Thom. Harper, 1635.