supremus pastor ad imptorum detruncationem gladio petri dexteras omnium armauit â—ntistiâ—um the pastour did arme the right haÌ„d of all bishops vvith Peters svvord to the cutting of vvicked meÌ„ Aug lib iâ— conir ep pâ—lag Aug coÌ„tra dona pag 4 and therfore he said that he had the preemineÌ„ce in the bishoplie care aboue all others against vvhom the proud gates of hell should neuer preuaile this is the church saieth he in qua semper viguit principalitas Etist i6 i.c. 4 conâ—ra c. the principalitie of apostolicke chaire euer florished Epist fund this is the church saieth he that in all the vvorld may chalenge vnto her self this vvorde catholicke Cyp. lib. i ep 6 ad magnad Math â—8 Cyp lio 4 ep â— vvithout vvhose auctoritie he vvould not haue beleue the gospell this is the church according to S. Cypr. that vvhosoeuer vvould not obey should be holden as an ethnicke this church of Rome he called catholicae fidei radicem matricem the root mother of the catholicke faith Aug de Fidead Petre this is the church according to S. Hierom that vvhosoeuer vvould eat the lambe out of it should be prophane this is the church saieth S. August vvithout vvhich neyther baptisme norvvorkes of mercie can do vs good this is the church of vvhich the generall councel of ChalcedoÌ„ hauing receaued letters froÌ„ Rome saied these vvordes haec est patrum fides haec apostolorum fides Chal act 2 ita omnes credimus anathema sit qut ita noÌ„ cre dit this is the faith of our fathers c. this is the faith of the councel of FloreÌ„ce vvherin the GreciaÌ„s ArmeniaÌ„s did forgoe their old erroures submitted them selues vnto the church of Rome did decree speaking after this maner definimus sanctam apostolicaÌ„ sedeÌ„ c. Concâ—lium Flo Roffen sis 〈◊〉 25 Blâ—ndus vve do define decree that the holie apostolicke sea and the bishop of RoÌ„edo hold the primacie of the vvhole vvorld that he is the successor of S. Peter prince of the apostles and the true vicar of Chriest and the head of the vvhole church the father the doctor of all christiaÌ„s vnto vvhoÌ„ vvas giuen full povver by S. Peter his auctoritie to feed direct go uerne the vniuersall church as it is coÌ„tained in the actes of the holie councels Math. 16.18 Eph. Iâ—â— â—0 and sacred caÌ„nost his farre the saied councel this is the church that vvas founded by Chriest builded vppon a firme rocke as he promised so vvee ought to beleeue that hell gates shall neuer preuaile against it the certitude of vvhich trueth vve knovve by experieÌ„ce by the vvouÌ„derfull coÌ„tinuaÌ„ce succession therof these 1606. not vvith standing all Pagans Sarasins Goathes VaÌ„dals Longobards Turkes Ievves heretickes do labour to destroy it this is the church not vvithout gods vvounderfull mercie speciall prouidence to your immortall glorie you obey and vvhen all these Northen natioÌ„s haue reuolted froÌ„ the obedience therof vvhich like the generation of vipers or the brood of PaÌ„ther do endeauour to kill and destroy their mother that did ingeÌ„der theÌ„ of vvhome the prophet faieth filios enutrâ—ui c. Isai â— I haue brought vp children yea and I haue exalted theÌ„ to high vocations but they haue despised me and being compassed vvith these rebellious vn naturall children yet you professe your catholicke faith ac-Knovvledge your mother in your greatest troubles and miseries of vvhich you are a spectacle to all natioÌ„s as certaine riuers in the midst of great seas do retaine their fresh vvaters vvhich they haue brought from the mother spring so you in the midst of thiese teÌ„pestuous vvaues of bitter heresies do obserue Keepe the milke of your catholick religioÌ„ Beda in vi ta â— Patric vvhich you haue suckâ— from your mother by the preaching of S. Patrick vvho obtained of god by his ferueÌ„t praiers in vvhich he spent many nightes that the inhabitaÌ„tes of IrelaÌ„d should neuer forsak their faith S Vintent sermo de antechrisso that the povver of antechriest should neuer coÌ„ thither so as it is an infallible consequeÌ„ce an Irish man ergo a Papist that any noble man or gentleman to be a protestaÌ„t or an heretick to be rara auis astraÌ„ge bird vvherfore as S. Rom. 1 Paule gaue god thanckes for the faith of the Romaines and that the same should be declared preached in the vniuersall vvorld so I ought to giue thanckes vnto god that this Romaine faith is not extinguished in poore Ireland let your neighbour cuntries abouÌ„d in vvealth pleasures of this vvorld do you hold your faith in your pouertie calamitie better it is to be rich in faith poore as Lazarus and to be in the bosome of Abraham then to be tormeÌ„ted in hell as the rich glutton vvas Moyses did chuse to be poore in the desarte rather then to be rich in Pharaos pallace better be in prison vvith Baptista theÌ„ to be daunsing in the courte vvith cruell Herod his concubine better it is to vveepe vvith Chriest in the gard en of Gethsemani that vvas put to death by the mightie princes of this vvorld then to be aduanced vnto the office of a promoter vvith Iudas he that came to be borne of a poore simple virgin that vvas deliuered in a crib his purpose vvas not to giue vs vaine corruptible riches but rather to dissuade vs froÌ„ them vvhich he despiseth vvheÌ„ they be great impedimentes to our saluation therfore hold embrace the riches of your catholick faith for as S. Aug. and S. Chrysost do saye Rom 15 acto 5. Moth. 13 ther is no greater riches of this vvorld nor no greater felicitie then the catholick religion Chrysost hona 50 ad popuium Antioch Aug. ser de verlasapost â—ernâ—de â—â—p 181. c. 12 in ancoran Vict lib 3 de perâ—ecu vandalica Hist Eccles lib. 7 c. â— in mar Râ— mâ—â—â— an uarâ— Suâ—tom 1 therfore the aapostle saieth Deus replet vos omni gaudeo in credendo you haue a diuâ—ne heuenlie consolatioÌ„ by your faith hovv glad vvas the Eunuch for receauing his fayth it is the treasure that vvas fouÌ„d in the gospell and for ioy therof and to buy it the man that found it sold all that he had neyther can there be greater plague pestilence or miserie then heretickes the same to be vvourse then pharisees publicaâ—s or any other sinners vvhat o euer S. Aug. proues it lib. 2. de ciuitate Det cap c. 25. and Chrys as Victor a voucheth Euagrius Surius do coÌ„firme god teÌ„pteth you saieth Moyses vnto the people of Israell by false prophetes that it may be knovven vvhether you loue him vvith all your heartes Deut. 13. and as the apostle saith 1. Cor. 11. that heretickes must be that such as be good may be tried in this occasioÌ„ shevv your selues
because as it vvas saied they barked against those that goe about to destroy the flocke of Chriest so the prophet Hieremy saith formido laqueus factus est nobis vaticinatio our prophesie doth purchase nothing vnto vs but the halter Thren 47. and occasion of trembling so vvere the prophets of the old lavv afflicted and put to cruell torments amongest vvhome Micheas after being terribly beaten vvas cast into pryson Vrias vvas slayne Hieremias after loÌ„g ymprisonment terrible vvhipping Ie. 18.19.20 and after cast into a dirtye puddle of filth vvherin he vvas ovvervvhelmed vvas stoned to death Isaias vvas cut in tvvaine vvith a savv and being sent by god they haue not omitted their functions not vvithstandinge all the forces and threatninges of vvicked princes vvere beÌ„t against them Sydrach Dameâ— 3.1 21. and Abednego for refusinge to adore the idole of Nabuchodonosor vvere cast into the burning fornace and in the midst of the flames of raginge fire they praysed God Daniel 6.16 Daniel vvas cast into the lyons den to be deuoured Saul no sooner fell from God then he put to death 50. priestes in Nobe vvhy should then the priestes 1 Reg 22 18 and pastors in the lavve of grace meruayle at persecutions oâ— feare the troubles therof do not they see their head eleuated vppon the crosse and nayled there vnto vvas ther not a Dragon before the vvoman vvhich vvas to be deliuered of a childe that no sooner the childe should come into the vvorld but hee should bee deuoured of the dragon and this vvas the cause that Christ saieth speaking to the persecutors of the church vos ex patre diaholo estis desideria patris vestri vultis perficere ille homicida fuit ab initio c. you are the children of the devill ready to execute the vvil of your father for he vvas a murderer from the beginning vvhich euer labored to destroy Chriest so the deuil did vse the helpe of Pharo to kill all the sonnes of the Hebreues because he thought that Chriest should descend of that natioÌ„ accordinge to the flesh but Moyses vvas deliuered signifienge that Chriest should escape harme lesse he raysed vp Aman to destroy all the said Hebreues Eze. 7. vvhich he could not obtaine Reg. 11. he also made an instrument of Athalia to blot out all the posteritye of Dauid from vvheÌ„ce the Messias accordinge his humanitie vvas to come into the vvorld but Ioas vvas deliuered he stirred vp also Antiochus to take avvay and confound the stocke of Iacob last of all vvhen the fulnesse of time came in vvhich Chriest him self came i Maâ—â— he vsed all pollicies by Herodes cruelty to kill him aftervvardes hovv many follovvers of Chriest and of his race vvere put to death vnder Nero vnder NouitiaÌ„ vnder TraiaÌ„ vnder AdriaÌ„ vnder Anthoni Verus Seuerus Alexander by the furie of the people vnder Maximinus vnder Decio Valeriê° Claudius Aurelianus Dioclesianê° and Maximianus vnder Iulian in the east in the vveast vnder ValeÌ„s amongest the Goathes vnder Athanericus vnder Arcadius in Persia vnder Iâ—eger the Vandal persecutioÌ„ vnder GeÌ„sericus and Hunericus vvhat shal I say hovv many vvere put to cruell death since that time in all other countries hovv many blessed martirs did suffer by the sectes of Martine Luder and bloudie Caluine vvhich vvere excitated and stirred vp to destroy Chriest and the side of AbrahaÌ„ vvhich is the catholicke church and the ship of the apostles in the midest of the sea and they laboring in the same to saue themselues vvhich Chriest did behold Bed hom's cap. 28 as venerable Beda saith la bor discipuloruÌ„ in remigando contrarius eis ventus labores sanctae Ecclesiae varios designat quae inter vndas seculi aduersantis immundorum spirituum flatus ad quietem celesteÌ„ quasi ad fidam littoris stationem peruenire conatur the difficulties that the apostles had in bringing the ship to land and the coÌ„trarie vvindes they sustained do declare the manifolde troubles of the holie church and being so sore afflicted and grieuouslie persecuted asvvel bythe gentiles as by heretickes it seemeth if it vvere possible that the redeemer therof for a time vvould forsake the same this much vener Bed vvhat shall vvee say of the sore persecutions of this age vvhich bringeth forth monstrous heretickes so many bloodie tirantes so many false prophetes Hier. â—â— of vvhom Chriest did say I haue not sent them and they did runne I haue not spoken vnto them and they did prophesie vvhich do vvatch and laboure to corrupt and defile our soules vvith their poisoned doctrine vvhose malitious vvilles poisoned and infected vvith all kinde of hereticall impietie and vvhose vnderstanding furnished vvith all deuilish pollicies and inueÌ„tioÌ„sproceed novv so farre in their vvickednesse and hauing gotten such successe in their vvicked enterprises that if vvee had not so firmlie and so stedfastlie builded vpon Chriest his vvordes vvho promised that the gates of hell should neuer preuaile against his church vvee should be afraid that novv being inuironed vvith so many enimies being afflicted vvith so many false prophetes being tormented by so many cruell bloodie tyrantes being bought and solde by so many impious polititiaÌ„s and Machiuailes being troubled by so many apostats and forsaken of her base and rebellious children it vvould novv be vtterlie destroied THE CHVRCH OF god must suffer persecution and thereby is rather reformed then destroyed CAP. IX IT is expedient asvvell for the iustice of god as also for the triall of the good that there shoulde be heretikes and vvicked people vvho shoulde bridle and restraine our passions and the furious inclination of our sensualitie for our corruption is such as if by the discipline of vvicked people vvhich are as it vvere our tutors it vvere not repressed vvee vvould breake forth into such madnesse as the state of our saluation shoulde bee in danger no other vvise then a vvild horse breakinge oftentimes the bridle casteth of his rider By nature vve are the children of vvrath and the seruantes of sinne in vvhich vve be conceaued and by vvhich vvee be corrupted and inclined to gape after corruptible thinges This inclination vvas transfused and brought from Adam vnto vs in our generation and so in vs it is naturall and being depriued of Original iustice in vvhich our first parents vvere created vvhich as the diuins do saye vvas the golden bridle to curbe the flesh from rebellious insurrection against the spirit and the same beinge taken avvay by the dolefull transgression of our said parentes vvithout any positiue qualitie therunto adioyned man is carried avvay and impelled by the nature of sensuall appetits vvhich is to follovve sensualities and sensible thinges opposite and contrarie to the rule of reason this Sainct Chry coÌ„side ringe sayeth as a ship that hath lost her sterne is tost too and fro not vvhether the pilot vvould but vvhere the tempest driueth her so man hauinge lost first this golden
vvhich vvas not meaÌ„t of the sacrifice of the old lavve for by many places of scripture that sacrifice could not be offered but at HierusaleÌ„ therfore it must be verified of the sacrifice of the masse vvhich is the sacrifice of all sacrifices for vvhich Chriest hath ordained priestes vvhen he said do this in remembrance of me vnto vvhom S. Paul said they could not drinck the chalice of Chriest and the deuill and consequentlie this sacrifice must be offered by priestes in Ireland vvhich according to the said alachias are Angells of god that must offer sacrifice and shall applie the vniuersall sacrifice of Chriest vnto our particulier miseries and calamities for as vniuersall causes neuer vvorke vnles they be applied by particuler causes by vvhich they be determined so the oblatioÌ„ of the sacrifice of Chriest though it vvas a sufficient expiation for all our offences yet being an vniuersall cause must be applied by particuler causes to vvorke his effect THAT THE PRIMAcie of this church by vvhich the apostolike succession and continuance therof is established vvas founded by Chriest reason and auctoritie confirming the same CAP. III. IN all thinges vvee see a subordination of an inferiour to a superiour in the celestiall and angelicall Hierarchie the inferiour order concerning their intellectu call operation or supernaturall reuelation do depeÌ„d of the superiour vvhich are called Archangels euerie corpulent substance in his corporall motion dependeth of a supreme bodie vvhich is called primum mobile amongest lightsome bodies the sunne hath the preeminence vvithout vvhose influence no such thing hath any light so as there is nothing in this vvorld according to the philosopher and as experieÌ„ce teacheth that is not reduced vnto his Kinde by vvhich the perfection therof is measured amongest sensible creatures the reasonable creature vvhich is man is the chiefest by vvhich euerie such liuing thing is measured amongest Christians Chriest according his humane nature 〈…〉 hath a supreame iurisdiction de cuius plenitudine nos omnes accepimus of vvhom vve depend in our supernaturall being vvhy should not in the church of god this order be obserued that there should be one church by vvhose direction all churches should be gouerned by vvhich all churches should be tried and ordered so among the apostles there vvas S. Peter vvhich made the first profession of our fayth on vvhoÌ„ the superioritie vvas instituted and the churche founded Math 16 as vppon a firme rocke Chriest speaking vnto him Math 〈◊〉 Iuc 12 thou arst a rock and vppon this rocke vvill I build my churck the gates of hell shall not preuaile against it c. Tu es as S. Hieron Mart 〈◊〉 expounded vpon thee vnto thee I vvill giue the Keies of the Kingdome of heauen this authoritie is confirmed by many prerogatiues Math â—7 Luciâ— Io 20 and priuileges that he hath in the gospell that christ did pay the tribute for him self and S. Peter vvhere he praied that S. Peters fayth should neuer faile in the vvorld vvhere he saied vnto S. Peter thou being once confirmed strengthen thy brethren of the successors of S. 〈◊〉 p. 190 Peter this is demanded saith S. Bernard that Chriest commended vnto him thrice the feeding of his flocke Actorum 1.2.3.4.5.6.8 9. 〈◊〉 5 also the aucthoritie he hath in the actes this primacie of S. Peter is auouched and approued by S. Cyp. lib. 4 epist ad Pa pianid lib. 1. ad Coruel Orig Sup. Mat. â—ier lib 1. Pelag in serâ—d Petro ad Amâ— in ser 47 Chrys super â—o 8 â—omi sup Math. Cyprian by S. Hieron by S. Amb. by S. Chrys by S. Aug. contra Ep. Donati by S. Hilarie vppon S. Math. by S. Leo in the anniuersarie sermon by S. Greg. in moralib in registro ad Mauritium Aug. by S. Cyp. de simplicitate praelatoruÌ„ by S. Aug. in his quest of the nevve and old testameÌ„t by S. Leo ser asce Dominic Bed in homi Ath. â—n Ep. ad MarcuÌ„ Liber Foelt Eus Caes lact Paul Ansel First the faith vvas taught in Iudea Actor â— 8 Heb. 26 and so came vnto Samaria and to other places omitting the east and the south it is certaine that S. Peter did send vnto Germany to teach the faith CresceÌ„tes Eucharius and Valerius vnto France he sent Sixtus Sinitius Amansius Mennius and Martialis and S. Clement did send Dionysius Areopagita vvith Rusticus Eleutherus SaÌ„ctinus Exuperius and Eutropius vnto Paris and Guyen the rest of S. Pe. successors did send in all ages pastors vnto other partes of the vvorld to conuert them vnto the faith vnto Eng. Eleuth the Pope did send S. Getmanus in the time of Lucius King of Kent aftervvard by S. Greg. vvere sent vnto England holie monckes S. Aug. and his brethren to reclaime England for that it fell from the first faith as S. Patrick and Paladius by Scelest vnto Ireland ScotlaÌ„d as these days many are sent vnto the east and vveast South and North by S. Peters successors so as no nation vvas euer Io. conuerted but by the lavvfull mission of S. Peter his successors vnto vvhoÌ„ Chriest committed the charge and feeding of his Flocke vve neuer red that any natioÌ„ vvas brought vnto Chriest by heretickes sauing the Goathes vvhich vveare conuerted or rather subuerted by the Arrians did not continue therin this care and charge of feeding of Chriest his flocke vvas not onlie committed vnto S. Peter but also vnto his successors othervvise Chriest had no care of his flocke nor of his church but during S. Peter his time and he being dead this charge and gouernmeÌ„t of his church vvas ended vvith him vvhich should be absurd to thincke vvhen his church must continue to the vvorldes end for if the church should not haue a head vnder Chriest by vvhose order directioÌ„ the same shoulde be prudeÌ„tlie gouuerned it shoulde be a bodie vvithout a head a flocke vvithout apastour a church vvithout a vicar a multitude vvithout vnitie vvhich being vvithout any subordinatioÌ„ of an inferiour to a lavvfull superiour is nothing els then a chaos vvithout order and a certaine confusion of a popular tumulte vvithout orderlie direction or discretion and if the church of god be one as it is said in the canticles vna est coluÌ„ba mea perfecta mea Câ—â— â— vna est matri suae my doue is one the mother hath but one daughter perfectioÌ„ of loue consisteth in vnitie all this vnitie is spoken of the church of Chriest vvithout vvhich vnitie it could not be called castrorum acies ordinata an armye vvell trayned Ibin â— a battaile vvell ordered and if chriest praied vnto his father that his flocke should be one and S. Paul saieth that his church should be one bodie misticall Ioh iâ— Eph. â—â— so there should be saieth he one spirit to quicken it one lord to direct it one faith to vvalke therin one baptisme to
punish according to his iustice In all these generall and dolefull calamities of our poore cuntrie so great as neuer any nation vvas subiect vnto through vvarre famine plague out of vvhich none of that poore natioÌ„ escaped vvithout his portioÌ„ vvherein millioÌ„s did perish such as are liuing or did escape the svvorde or the miserable death of their neighboures are oppressed or rather ouervvhelmed vvith such miseries suche displeasant accideÌ„tes as it vvere better for them to end ther miseries by death then to liue in continuall tormentes I vvill take no knovveledge or notice of suche as are the procurers of your troubles I vvould vvhere the fault is committed it had rather bene reformed by theÌ„ then reproued by any other But surely the cause of such miseries and afflictions ought rather to be ascribed vnto our ovvne grieuous offences vvhich deserued greater plagues and punishmentes if possiblye greater could be inflicted then vnto any other for the authours are but god almighties instrumeÌ„tes to beate vs vvith his vvhipp either for the manifold sinnes that vve haue coÌ„mitted that by the same vve may amend our liues be reduced vnto the filiale subiection of our eternall father or els for the triall of our patience and curbinge vs from fallinge into greater inconuenience like as the cunninge phisition to preuent sicknesse to come letteth the patieÌ„t blood in the spring time taking from him superfluitie of blood vvhich vvould ingender diseases in the sommer not that the patient is sicke but least he shoulde be sicke Yf our miseries be the debt that are due vnto the manifold trespasses that vve haue perpetrated or the paine that should follovv the outragious sinnes that vve haue coÌ„mitted vve ought to beare them patientlie to embrase them vvillingly to suffer theÌ„ quietly lib. iâ—dith c. â— It is vvritten in the booke of Iudith that the capitaine of the children of Amon called Achior speaking vnto Holophernes of the Ievves is saied to haue spokeÌ„ after this sorte their god hateth iniquitie and vvickednesse so our god hateth in vs catholickes vngolidnesse more then in Ievves pagans and heretickes therfore no marueyle being rebellious children vnto god vve should be punished like rebelles and traiturs it is not expedient if vve offend god as vvee haue done that vvee should hope for a revvarde vvhen vve haue deserued paine If Achior the pagan spake these vvordes of the Ievves much more a christian ought to speake them of christiaÌ„s if these afflictions be sent vnto vs for our triall and exercise of uertue vve ought not to grudge at them but rather to entertaine them most gladly to say vvith the prophet proba me Deus scito cor meum Psal 136â— cognosce semitas meas vide si via iniquitatis in me est deduc me in via eterna psal 136. proue me ô god searche my hearte and discerne my steps and see by the straihgt vvay vvhether I vvalke in the vvay of iniquite and lead me by the vvay of euerlasting life Vvhereas novv our troubles rather increase then decrease by the last proclamation vvhich vvas published in all places of Irelande the last October I can giue you no other remedie or comforte then CeÌ„ 12. Hâ— per patientiam currere ad propositum nobis certamen aspicientes auctorem fidei consummatorem Iesum â—ebr 14. qui propofito sibi gaudio confusione contempta crucem subijt eum recogitate qui talem sustinuit aduersus semetlpsum contradictionem to runne go forvvard vnto the battaile prepared for vs and vvith patience abide the brunt thereof let vs sayeth the apostle beholde the authour of our fayth vvhose onely ioye vvas to beare entertaine his crosse and not respecting the confusion vnto vvhich he vvas brought neuer left of vntil he said consummatum est it is acomplished remeÌ„ber saieth he that did suffer such reproches at the handes of sinners Vnto you he drancke the bitter cup of his passion vvhich Chriest vvoulde haue to passe vnto his church and the members thereof For Christ being in the garden of Gethsemani in the darke alone flat vpon his face svveating and praieng and hauing apprehended the sore agonie of his bitter and paynfull passion to come did not desire of his father eternall that the elect of his church should be cherised vvith possessioÌ„s or vvorldly pampered but of that cup he vvould giue them a draught to drincke This holy cup of Chriest is no other thing but teÌ„ptation hunger colde thirst persecutioÌ„s exile pouertie and martyrdome of vvhich thinges god giueth to drinck and to tast to such as he hath chosen to serue him and hath predestinated to be saued A stomacke that is ful of bad and corrupte humours and a body that languisheth through disseases must take a sovver purgation vvherby the one shoulde be clensed of the humoures and the other healed of the sicknesse Shall not a miserable soule infected vvith the poyson of sinne corrupted vvith sundrie vices take this holsome potion and purgatioÌ„ of Chriest his cup vvherby it should be clensed of the disease and lighted of the heauie burden of malignant humoures Shall not a putrified vvounde be healed by a hoat iroÌ„ shall not vvee therefore that are catholickes and christiaÌ„s onely in name but contrarie vnto Christ in our vvourkes and persecutors of Christ and his church in our purposes so incoÌ„staÌ„t so malitious in our vvilles so hypocriticall only bearing a shevve of fained holines before man but before god vvho is the searcher of our heartes are fouÌ„d stubble dry sprigges fit for hell fire shall not vvee I say be purified by the fire of tribulatioÌ„ be chastised by the rodd of affliction to the end vve might be made perfecte meÌ„bers of Chriest his church tryed and vvell trayned souldiers in the caÌ„pe of Iesus But I feare very much that the grieuouse and lamentable complaint of Ezechiel is meant of vs by fill hominis Tâ—â—e e. 29 c. I haue put the house of Israel saith he into a for nace of the captiuitie of Babylon hoping that being vvith in the fire of tribulation she vvould resolue to pure gold and fine siluer but she is conuerted into leather lead brasse and Iron This is the meaning of the holy ghoast in this text that man is conuerted into lead vvho being put into the fornace of tribulation cannot only not be amended but from one day to another grovve vvorse and vvorse that man becomes yron to vvhom god hauing sent some punishment to aduertise him in place to be amended he ceaseth not to repine at it He is turned into leather vvho out vvardly seemes to be of holie lyfe vvhen any tribulatioÌ„ happeneth he is fouÌ„d an hypocrite and that man is resolued into brasse vvho in his dispositioÌ„ is intractable in his condition inflexible in his life carelesse in his coÌ„scieÌ„ce negligeÌ„t so as I feare much that there are farre greater nuÌ„ber of such as
heade be troubled the rest of the members cannot be at rest but are partakers of his paine and subiect to his grieÌ„f If Chriest liued in continuall povertie in continuall exile in continuall conrempte of vvorldlye honours hovve can vve hunt afâ—er promotions gape for titles of honours and seeke riches That therfore the members should agree vvith the head that the parte vvith the totall that the seruant be conformable vnto his lord that the christian should embrace the example of Chriest that the sheepe should acknovvledge the shepheard that the priest should offer him self vnto him to vvhome all sacrifices are offred that the soldiour should follovve the capitaine that our bodie shoulde performe the vvill of the spirit and that the spirit shoulde accomplishe the vvill of god vve must conforme our selues vnto his gospell and direct our liues and actioÌ„s accordinge to his blessed counsels vvhich are nothinge els then to beare his crosse to suffer quietlie and vvillinglie persecutions to abide all tormentes rather then to violate any of his commaundementes to liue in coutinuall martyrdome for the felicitie of the kingdome of heauen is giuen to the poore in spirit and vnto such that suffer for iustice and for the testimonie of a good conscience for accordinge to the apostle omnes qui voluntpie viuere in Christo Iesu patiantur persecutiones all that intende to liue godlie in Chriest Iesu must suffer pesecutions for the vvorlde is not onlie contrarie and opposite to euangelicall and christian vertues but also to morall and ciuil honestie because it fauoreth but dissemblers and vicious persons ther vvas a lavve amoÌ„ge the AtheniaÌ„s that any that had done vvell for the common vvealth and liued vprightlie in his actions should be banished Aristides beinge a man as vvell of great deserts Plutar. in viâ—a Arist as of a iust and morall behauiour vvas punished according to this lavve and beinge demaunded of a blunt commoner vvhich did subscribe vnto his banishmente vvhat vvas the cause that he did passe his suffrage and verdite against so good a man ansvvred that his iustice vvas vngrateful vnto the common vvealth and offensiue also vnto him So vnto men of vvicked dispositions the good be yrcksome and men of good life be nothing acceptable Psal 36. considerat peccator iustum quaerit mortificare eum the finner doth confider the iust and indeuoreth to ouertherovv him If the vvorld cannot abide men of morall vertues no meruaile if it cannot digest men of supernaturall graces and blesfings vvhich must beare many assaultes contradictions and temptations therin For the scripture saith fili accedens ad Eccles 2. seruitutem Dei c. sonne if thou meanest to serue god prepare and arme thy self against temptations and troubles the angel Raphael saied vnto Tobias Tob. 2. because thou hast bene acceptable before god thou must needes be tried by temptations God suffered this temptation to leaue example vvith the posteritie of patience Iob. 2. Iob in his troubles saied god doth trie me like golde God also did trie Abraham touching the oblation of his sonne Gene. 22. Iudith saith vnto the children of Israel in the troubles of Holofernes Iudâ—th 18 you ought to remember that god did trie our fore fathers vvhether they loued him sincerelie or no if these temptations had not bin 〈◊〉 1. Sanct sames vvoulde not affirme them to be the cause of our greatest ioy for blessed saith he that suffreth them for vvhen he shal be proued by theÌ„ he shall receaue a crovvne of life vvhich god promised vnto all those that loue him 2. Cor. 11 Sanct Paul saith in nothinge vvill I glorie but in my infirmities and troubles vnto vvhich Sanct Frances saieth he vvas married For by the marriage that is contracted bevvixt Chriest and vs vvee ought to assure oure selues that vve be married vnto the afflictions of this vvorld for in all matrimonie the persons contracted by reason of the indissoluble knot vvherin they be conioyned and vnited are equallie partakers of one anothers asvvell prosperirie as also aduersitie And seinge that the church of vvhich you be members Eph 5. vvas vvedded vnto Christ vppon the altar of the crosse as the apostle sayth this is a great sacrament I say in Chriest and his church also in Sainct Iohn Appo 20.21 come vvith me sayth the angel and I vvill shevve vnto you the vvife of the lambe and he shevved vnto me the holye citie of Hierusalem c. and consequentlie euerie member of the church is maried vnto Chriest as the spouse saith in the canticles dilectus mous mihi ego illi c. Can. 2. my best beloued shal be vvith me Ivvith him vvhich is to be vnderstood of euerie faithfull soule and as the apostle sayth I haue married you vnto one man 2. Cor. 11.10 to the end you should yeelde your selues a chast virgine unto Chriest And seinge by this marriage vvee are made partakers of all the merites and treasures of Chriest his passion vvhy should not vvee be also made partakers of his griefs troubles and persecutions seing our spouse by Isaias is called vir dolorum sayeng non est dolor sicut dolor meus Is 53. the maÌ„ of afflictions there is no griefe so great as myne for he vvas ouer vvhelmed vvith all kinde of sorrovves and tribulatioÌ„s he did supporte all our troubles did suffer all our miseries and to make satisfaction for our offences to appease the vvrath of the eternall father against vvhoÌ„ the sinne vvas coÌ„mitted and the iniurie offered did paye the debt of sinne did beare vppon his ovvne shoulders the heauie burden of the punishmentes that vvee haue deserued vvhich haue grieuouslie offended and committed the same Let euerie one of vs beare his portion of these miseries let euerie one carrie his ovvne burden and euen as they be allotted vnto vs so sufficient grace and strength is assigned vnto vs to sustaine them Let vs follovve the spouse in the canticles that said ascendam in altum apprehendam fructuÌ„ eius CaÌ„â— 7. I vvill clime vnto the tree take hold of the fruict therof that is â—o say the fruict of the noble crosse vvhich is nothing else theÌ„ to entertaine vvillinglie all the sharpe skirmishes of tentations to beare aduersities gentlie to punish our rebellious flesh and disordered desires to embrace most heartilie all the austere vvorkes and trauailes of pennance to bridle all the incounters and vehement motions proceedinge from concupiscense against reason and our superiour povvers paruulos nostros ad petram allidere Psal 1â—6 and to dash and bruise oure litle vvhelps against the rocke I meane oure vilde and sinister tentations and the dangerous suggestions therof before they be engendred by our vvilles and hatched by our consent to stop our malignant and venemous humours to suppresse our sensuall inclinations and appetites to Keepe vnder the old man to put on the nevv to chase Ismael
increased by daylie profit the fortitude of a valiant minde serueth to no purpose vvhich in daÌ„gers shevveth not his vertue all motions are friuolous vnles they come vnto their end the vvay is miserable that leadeth not vnto our cuntrie vvhich is heauen in vayne vvee runne if vvee comprehend not Chriest and of all men vvee be most miserable if vvee seeke for our laboures the revvarde of this vvorld of vvhich Chriest did depriue his deerest friendes The onlie rest and felicitie vve should craue of god in this shorte life is to prepare our heartes for god to direct oure vvorkes and vvills vnto him and to dispose and frame our selues to accomplishe his blessed vvill and obey his commandement as Dauid hath done inclinaut cor meum ad faciendas iustificationes tuas in aeternum Ps O lord I bind my self for euer to follovve and obserue thy commandementes Psal 26. to vvhich purpose he saith vnam petij a Domint hanc requiram vt inhahitem in domo Domini omnibus diebus vitae meae one thinge I sought of god and that I vvill earnestlie craue at his handes that I maye remayne in the house of my god all the dayes of my life vvhich is nothinge els then to dvvell in his church to abide in the arcke vvith Noe out of vvhich there is no saluation this is that arcke that although all the outragious tempestes of persecution be raysed against it is not drovvned and although all the povver of antichriest be gathered to ouerthrovve it remayneth stedfast and inuincible and although all the heretickes vvhich are the pirates of the sea vvherein the same saileth be coÌ„bined together against it coÌ„tinueth stedfast and ympregnable Blessed are your troubles if you abide in the arcke blessed is your fayth vvhen by the tryal of persecution novve intended you be found constant therin blessed is your religioÌ„ beinge in your afflictions dulie obserued and in your dangers perfectlye purified and blessed be your aduersities that bringe patience for tribulation vvithout exercise of that vertue meriteth nothinge vvhen Chriest saith in your patieÌ„ce and not in your tribulations you shall possesse your soules and enioy the crovvne of your saluation and S. Luc 21. Cyprian saith paena non facit martyreÌ„ sed causa torment maketh not the martyre but the cause for vvhich he suffereth and seinge the cause of your troubles is your old ancieÌ„t faith for vvhich as S. Gregorie saith luctameÌ„ coÌ„tra malignos spirit sumeredebetis you ought to striueand struggle against vvicred spirits you haue rather cause of coÌ„fort theÌ„ of sorrovv quia merces vestra as our sauiour saith copio sa est in caelis be cause your revvarde is great in heauen By this fayth Chriest is espoused Osee 2. and affianced in marriage as Osee the prophet saith despoÌ„sabo te mihi in fide iustitia I vvill betroth you vnto me in faith and in stice For by faith god dealeth vvith our soule as a kinge that is to be married by his embassadors vnto a Queene that is absente vnto vvhich he sendeth his picture that beholdinge and seinge his proportion and resemblance shee may loue him and so accept of the marriage and come vnto him this is the same that the apostle sayth 1. Cor. 13. videmus nunc per speculum in aenigmate tunc autem facie ad faciem vve behold him novv as it vvere in a glasse or in obscurity but theÌ„ in his ovvne kingdome vvee shall contemplate him face to face By fayth vve vvalke vnto him this is the fayth of vvhich the apostle speaketh ad Heb. 12 by vvhich saith he the sainctes ovvercame kingdomes they obtained ther desired purpose they haue stopped lyons mouthes they haue extinguished the furie of the raginge fire they vvere hardie and stronge in the battell they haue ouerth rovvne the forces of the geÌ„tiles some vvere quartered some vvere cast into prisoÌ„ some vve re vvhipped and brought to coÌ„fu sioÌ„ some vvere stoned to death so me vvere sovveÌ„ in skinnes of beastes and so cast to be deuoured of other beastes some others did flie vnto the mouÌ„taines vvhere they ended ther liues in holes incaues of the earth in most pittifull maÌ„ner in nakednesse and vvearines these by the testimonie of their faith vvere tried and by their trial vvere found coÌ„staÌ„te and by their coÌ„staÌ„cie leaft behind theÌ„ blessed exaÌ„ples for vs to follovve such as vvere good amoÌ„ge the I sraelits did laboure in nothing so much as in keepinge their fayth vnto god vnspotted their religioÌ„vndefiled this is the chiefest point in their last testament to coÌ„mitvnto their childreÌ„ this vvhen Iosue vvas readie to die he did send for the tribes of Israel reckoning vnto them so many priuiledges and graces they had receaued of god and did commend vnto them speciallie the obseruation of his commandemeÌ„ts Iosue 24. and a great zeale to hold fast their lavves the like did old Mathathias father of the Macabees in the houre of his death left no other testament vvith his childreÌ„ Maca. lib. 1. c. 1. then this hoalsome couÌ„sell vvith these memorabe vvoordes childreÌ„ hold fast your lavves and giue your liues for the testament of youre fathers remeÌ„ber the vvorkes and exploites of your auÌ„cetours vvhich they haue atchieued and you shall obtaine immortall glorie S. All â—i Paul saith that he vvas not onlie readie to suffer and beare all tormentes at Hierusalem but also to die for the name of Chriest vvith vvhose loue and contemplation he vvas so much rauished that he saith so often cupio dissolui esse cum Christo Gal. 2 I desire to be dissolued and enlarged from the prison of this corporall luÌ„pe and to enioy Chriest for vvhen he liued he said gaudeo in passionibus pro vobis adimpleo ea que desunt passionum Christi 1. Cols in carne mea proÌ„ corpore eius quod est ecclesia I reioice in sufferinge for you and do accomplih vvhat vvanteth of Chriest his passions in my flesh for his body vvhich is his church not that there vvas any thinge of Chriest his passion or the merites therof left vnfinished for he hath sufficientlie satisfied the eternall father de rigore iustitiae as the diuines doe say in the rigour of iustice for our offeÌ„ces but the afflictions and tormentes that the sainctes do suffer for the church should be added and ioyned vnto Chriest his sufferance and passion to increase and augment the treasures of the churche for the alayeÌ„g and assvvaginge the dread full paines due unto our sinnes out of vvhich treasures and riches so many indulgences are granted by the chief pastor therof for this purpose vnto vvhich agreeth the glose of S. Ambrose vppon that place suppleo reliquias pressu rarum Christian carne mea pro corpore eius quodest ecclesia I do make vp the relickes and fragmeÌ„ts that lacked of the passion and tormentes of Chriest in my ovvne fleshe vvhich is his
determined to giue vnto you a kingdome he said fellovves and partakers of his trauailes and therfore of his ioy in his kingdome To begine to be godes seruant proceedeth of the grace of god but to continue therin vnto the end of our liues a special grace and blessing of god vvith many infused and supernatural vertues are required and chieflie a constant hearte that no perturbation bee able to make it recoile from his dutie in such manner as by no temptation itvvaxch faint or by importunitie of trauell he forbeareth to do good Of this vertue S. Anthonie and S. Hylarie vveare great and holie examples vvho suffred great tentations in the desarte and yet did not forbeare to do god great seruice Lucius Seneca doth attribute so much to the excellencie of a man heartie and valiant that he maketh it harder to vanquish a mind inuironed vvith the vertue of constancie then to take a cittie vvel fensed and guarded S. In Epta Hierom saith per bonam malam famam a dextris a sinistris miles Christi graditur c. no other thing is the passage of this life then a publicke vvay on vvhose rigt hand marched the valiant and hardie man on the left parte the couarde and faint hearted and betvveen them both goeth the stronge ad resolute and accordinge to S. 〈◊〉 8. murâ— Gregorie fortitudo iustorum est carnem vnicere proprijs voluntatibus contraire delectationem vitae presentis extinguere huius mundi aspera pro aeternis praemijs amare prosperitatis blandimenta contemnere aduersitatis metum in corde superare the fortitude of the iust is nothinge els then to master the fleashe to resiste the appetits of our proper vvil to extinguish and despise the delights of this life to affecte thinges of hard enterprise for the kingdome of god not to be carried avvay vvith the vaine alurementes of vvorldly vvealth and not to es chevv such as be both painfull and perilous Orig. sup lib. numeruÌ„ hom 5. and as Origines saith sicut continens vita labor perseuerantia agonum certamina faciunt vnum quâ—mque virum virtutis appellari sic e contrario vita remissa negligens ignaua facit virum ignauum iudicari euen as a man of a continent life toylsom laboure and of perseuerance in a dangerous doubtfull battell deserueth to be reputed a vertuous man so on the contrarie side a man carelesse negligent and sluggish is holden for â couarde this is the vertue vvithout vvhich no heroicall designementes can be perfourmed and vvithout vvhich vvee ought not to be holden for christians for the character by vvhich vvee be called by that name auayleth vs nothinge vnles vvee persist still and perseuer vvith Chriest Iudas reapes no profit for beinge one of oure sauiours apostles because he did not continue vnto the end For the good lucke and skill of an expert pilot consisteth not altogither to guidevvell the helme but rather that he bringe it to arriue safe at the hauen euen so Chriest promiseth not the kingdome of heauen to such onlie as are baptised nor to him that is called a christiaÌ„ if he perseuere not in his seruice for the crovvne of the triumphe is not bestovved vppon him that goeth vnto the vvarres but is vvourthilie reserued forsuch as obtaine the victorie although the fiâ—rie columne conducted the children of Israel out of Aegipt Num. 14. Exod. 13. yet it did not bringe them to the land of promise so as none did enter into the same but such as did in firme hope perseuere vnto the end of the battell by vvhich they ouercame their enimies and so obtained the victorie and gained the desired land the laboure of Nehemias and Esdras after retourninge from the captiuitie of Babylon vvould be frustrated in buildinge the temple at Hierusalem if iniuries threatninges stronge enymies vvhich had all their forces bent against them vvould haue eyther terrrified them from making an end â—sthâ— 3. c. 2 or persvvaded them to giue over and trulie your christianitie and catholicke religion shall rather procur your damnation then in any manner helpe you to iustification if eyther for feare of man or loue of the earthe or any danger of persecution you giue it ouer or be inconstant therin if it vvere to gaine the vvorld or to saue oure life vvee ought not to coÌ„mit one deadlie sinne or transgresse the least of godes commaÌ„dements much lesse to make a ship vvracke of oure faith and religion vvhich vvee ought to defend vvith losse of life and goodes if vvee be called in question for the same If the godlie vvomaÌ„ Susanna vvould rather suffer death then yeeld vnto the execrable luste of the vvicked iudges that sollicited her to defile her-bodie if a valiant captaine and a gratious matrone ought to suffer death rather then to committe treason the one against his kinge the other against her married busbaÌ„d much more ought vve to suffer all extremities vvhatsoeuer then to committe treason against god by forsakinge him and his church for vve be more obliged vnto him and his church then eyther the captaine vnto his kinge ' or the vvife vnto her husband Let vs therefore abide vvith god and not suffer our selues to be separated from him let vs coÌ„tinue in his catholicke church out of vvhich vvee can neyther acknovvladge loue or serue him let the end of our labour and perseuerance in his religion to the last moment of our liues bee a sufficient vvitnesse of our loue tovvardes him and an euident argument to his church of our faith and religion the laborer in the gospel vvas not revvarded vntill the vvorke vvas finished nor torment or paine could vvithdravve Chriest from the heroicall vvorke of our redemption vntil the eternall father vvas by his passion satisfied for our offences and vvee miserable sinners redeemed from the thraldome of the deuill this sufferance and passion of Chriest auaileth nothinge vnto vs vnles vvee follovv him and continue vvithim vnto the ende as S. 1. Peâ— 2. Peter saith charissimi Christus passus est pro nobis vobis relinquens exemplum vt sequamini vestigia eius most louinge Chriest did suffer for vs leauinge vs example to continue in the profession of our faith vvhich vvhen he deliuered vnto vs did suffer all difficulties and reproches vnto the infamie of the crosse The kine that did carrie the arcke of our lorde althoughe ther calues vvere bellovvinge behind them they neuer retourned or vvent on the right side or the left 1. Reg. c. 6. but vvent directlie forvvarde vntill they came vnto the land of Bethsamis euen so vvee that carrye the crosse of Chriest vppon our shoulders ought neuer to leaue it of thoughe our sensible appetites vvould cry vppon vs to leaue it of vvhile vvee arriue at the land of rest Ezech. c. 1 The beastes that Ezechiel did see did direct their course vvhere the spirit moued them and neuer retourned backe If the vvoman of Lot had gon
they are conferred vnto vs in the holie Sacrament of Baptisme yet the soule cannot vvithout much difficultie exercise them by reason of the contradiction of the bodie vvhereas if the soule vvere at libertie it might make vse of them vvith great facilitie And in good sooth it is no marueile that carnall people do so much contradict and oppugne the lavv of grace vvhich is a spirituall lavv if the flesh being so vnited and ioined to the spirite that of theÌ„ both one humane nature resulteth doth so eagerly pursue the spirit and vvith so much despite that to destroy it shee feares not to be her ovvne destruction Euen as Sainct Paul saieth 1 Cor. 5 Littera idest carooccidit The flesh doth Kill vvhich enmitie is also verified in Isaac and Ishmael Gal. 4 Gen. 21 the soÌ„ne of the bondvvoman vvhich vvas borne according to the flesh daring to mocke and deride the freeborne Isaac vvhose natiuity vvas according to the spirit And therfore the gospel of Iesus Christ being spirituall vvas vvith such vehemence impugned For against it the Roman emperours beÌ„te all humane forces against it the philosophers opposed all vvordly vvisedome against this carnall people vvallovving in sinne and concupisceÌ„ce and loth to leaue their delightes made insurrection also that great Dragon raised all his povver Apos 12. â—sal 2.2 Aduersus illud principes conuernerum in vnum Against it the Kings of the earth combined them selues against it first all pagans aftervvards all Heretickes and Schismatickes conspired aÌ„ngust de es uit dri li 3. cap. 52. Videns diabolus saieth Zealous Sainct Augustin daemonum templa deseri in nomen liberantis mediatoris currere genns hu manum haereticos mouit quisub vocabulo Christiano doctrinae resistereÌ„t Christianae The deuil seing his teÌ„ples to bee left and all the vvorld run to embrace the svveet name of their redeemer and mediatour stirred vp the Heretickes vvhich vnder the title of christians should oppose them selues to the christian doctrine In con 〈◊〉 Tis. Per verba legis legem impugnant saith Sainct Ambrose By the very vvordes of the lavv they resist the lavv Nay but the Caluinistes professe faith also but Sainct Hillary tels them Fidem sine fide praetendunt In litrâ—â—a that they pretend saith vvithout faith The psalmist ansvvereth them Pu. 54. Molliti sunt sermones super oleum ipsi sunt tacula That their vvords are steeped in oile but indeed they are dartes Psal 139 Venenum aspidum sub labiis eorum That the poison of Adders is vnder their lips Veniunt ad vos saith our blessed sauiour in vestimentis ouium intrinsccus autem sunt lupi rapaces They come vnto you in sheepes clothing but in their hartes they are rauening vvolues to vvhich saieng blessed saint Bernard alluding telleth some of them that they are Foris candidi intus autem sordidi Though outvvardly they seeme as vvhite as snovve yet invvardly they beare another hue small difference Sainct Augustine putteth betvvene Pagans and Heretikes Persequitur paganismus saith hee aperte saeuit vt leo haereticus insidiatur vt Draco â—â—g in ps â—9 Paganisme persecuteth the church openly and roreth like a Lyon but thé hereticke lurketh as a Dragon The one compelleth to deny Christ the other teacheth the same the one vseth violence the other treachery vve must be patieÌ„t for the one vvatchfull for the other Thus much saith Sainct Augustin in the peaceable time of the church By vvhose admonition vvee are taught hovv vvee should behaue our selues in these dangerous daies least our function should bee contemned and simple Catholicks scandalized vvhich may be an occasion of their ruine a prouocation of gods vvrath against vs if through our negligence they vvould be carelesse of their saluation Therfore S. Peter bideth vs to vvatch quia aduersarius noster diabolus tanquam leo rugiens circuit quaerens quem deuoret because our aduersarie saith he the deuill like a roaringe lyon goeth about seeking vvhom he may deuoure THAT THE CHVRCH of god froÌ„ the beginning vvas persecuted and against Christ the head this persecution vvas intended CHAP. VIII I Vvil saith Chriest send vnto you prophets Luc. c. 11. Math. 5.14 Iob. 15. 16. and Apostles vvhich shal be both Killed and persecuted vvhich falleth out as Christ foretold speakinge vnto his Apostles pressuramin mundo habebitis you shal be tormented in this vvorld the deuill euer stirreth vp his vvicked ministers to destroy the church of god but cheifly the pastors as the principal parts ther of Alexander the great vvheÌ„ he did besiege Athens said vluter in vita eiue that his quarrel vvas not against the citie but against the ten orators that vvere vvithin vvhich if they vvere deliuered into his hands he vvould raise the seige and ioine a nevve league of freindship vvith the Citizens for all his quarell as he said vvas against those orators vnto vvhich Demostenes replied after this manner The vvolues did speake after this sort vnto the sheapehards all the discord that is betvvixt you and vs proceedes of your dogs if you vvill deliuer theÌ„ vnto vs vve vvil be perfaict freinds The dogs being rendred vnto them and peace established the vvolues rose vpon the poore flocke and destroied it euen so Heretickes in these daies goe about to take avvay religious people and priests Bishops and pastors and vnder coulour of deceipt seeke to deceaue and confound our soules So Iulian the Apostate vvith fire and svvord did persecute religious men and priests although he did not put them to death as S. Naz. said Oras 1. in Iuâ— enuieÌ„g these blessed saincts the crovvne of martirdome yet he spared no out ragious crueltye vvhich the malice of man could inuent to vex trouble and afflict these blessed people for so the oration of the said Naz vnto that apostate declared vvherin he did offer himselfe a suter for all religious people saieng si Philosophorum caetum sic enim eos appellat qui nullo vin cu lo humitenentur qui sola corpora ac ne ea tota quidem possident qui Caesari nihil Deo omnia debent hymnos preces vigilias lachrimas hos inquit si mitius tractauerts c. If you deale gentlely saith he vvith the schoole of Philosophers for so he called theÌ„ vvhich vvere tied by noe earthlie obligation vvhich did scarce possesse their ovvne bodies vvhich did ovve nothing vnto Caesar but all vnto god vnto vvhom they by their hymnes prayers vvatchinge and tears vvere consecrated if you deale gentlely vvith the seruants and disciples of god vvhose daylie conuersation is in heauen vvho are the first fruite of our lords flocke the crovvnes of faith the precious margarits vvho are the stones of that temple vvhose foundation and corner stone is Christ you shall do vnto your self and vnto vs a singuler benefit this far S. Naz. In all persecutions of the church the pastors and religious people vvere first sett vppon
before he vvas come into England he founded a most famous monasterie in Ireland vvhich for the abundance of okes is called in the Irish tonge deragh that is to say the fielde of oackes out of vvhich monasteries many other monasteries vvere made by his disciples in England and Ireland anno Chrisli 365. nu 30. Bed lib. 3.27 hist anno Christi 64. the same doth Caesar Baro. confirme In Ireland sayth the said Beda many noble and meane people vvhen Finan and Colman vvere bishops ther departing out of England for obtaininge of diuine knovledge and for embracing a coÌ„tinent life some did enter into religion consecrating them selues vnto the seruice of almightie god others did labour to get and purchase knovvledge and science for vvhom Irishmen most gladlie erected seminaries furnishing them vvith bookces and all other necessaries for their purpose vvithot money or revvarde this farre venerable Beda of the charitie of Ireland tovvardes EnglismeÌ„ D. Ber. in vita S. Malach. S. â—ern also in the life of S. Malach. bishop of lismore saith that ther vvas a monasterie in IrelaÌ„d vvhich vvas the mother of many thousand monasteries he added also a most holie place fertle of sainctes vvhich most abuÌ„daÌ„tlie did fructifie vnto god so as one of the children of that holie monasteries ercted 100. monasteries of this vvee may gather hovv many vvere the rest that Ireland yelded so as S. Ber. Psal 64. saith the verse of Dauid vnto Ireland may be applied visitasti terram inebriasti eam multiplicasti eam o lord thovve hast visited the earth thoue hast ovverflovve it vvith sanctitie and thou hast abundantlie enriched the same vvith holinesse and the svvaremes of saÌ„ctes did not onlie multiplie in Ireland and in the contries adioyning but also they made their inundatioÌ„ into externall nations of vvhich Columbanus came into our pattes of France and made the monasterie of Luxouia so great and so religious that the quier therof vvas neuer any moment both day and night vvithout praysing of god thus farre S. Bern. of the religion of Ireland vvhich calleth S. Malachias a second Moyses and a second Aaron vvho vvas a sufficient vvitnesse of his life and death for he died vvith him in his monasterie of Clareuall vvhose bodie is keipt there vntill this day as amost precious relicke vvhat shall I saye of the blessed S. Romoaldas the king of Ireland his sonne Atchbishop of Mekline in Flanders and Patrone of that cuntrie of Dymna the king of Leinster his daughter that vvas martyred in FlaÌ„ders of S. Folianus the brother of holie Furseus the apostle of Austria of holie Brandon that hath conuetted vnto Chriest so many Ilandes in the Ocean sea and some of them this day are called the Ilandes of S. Plath de bono status religiosi lib 2. c. 27 Brandon so holie in his life and so miraculous in vvorkes that it is a vvounder so heare therof of the 3 sonnes of Vrbian king of IrelaÌ„d vvhich vvere called Froseus Folianus and Vltanus all blessed sanctes vvhich ann DCL came into France and vvere receaued most courteouslie of King Clodoueus and obtained of him license to erect a monasterie in France apud Taâ—iniac vvhat shall I speake of Killian of vvhom Laurentius Surius speaketh thus Killian of the scotish nation trulie I mean Ireland it is a fertile Iland in the Ocean sea but more fertile of Sainctes and holie men of vvhich Irelie reioyceth for Columbanus Germanie is enriched vvith Gallus â— Iulii France is renovvmed for Killian vvhich did suffer martyrdome and conuetted vnto the fayth all Languedock and the cuntris adioyning this farre Surrius thiese godlie people in nothing did labour so much as in conuerting soules vnto god by mortifieng their bodies by shevving vertuous examples of good life vnto all those vvith vvhome they did conuerse for Ireland in multitude of sanctes in austeritie of life in heauenlie conuersation vvas not inferioure to any natioÌ„ in the vvorld exceipt for martyrdome the reason vvherof the Archbushopp of Cashall beinge demauÌ„of Geraldus Cambrensis secretarie to king Iohn in Ireland vvherfore Ireland hauing so many sanctes yeelded no martyrs did shevv that Irish people although they vvere barbaro ' yet vvould neuer embrevv their handes vvith the blood of such people but novve saith he vvhen you are come among vs. vve shall not vvant martyrs truelie you haue had of late dayes constant martyrs as you caÌ„not be ignoraÌ„t therof and perhaps ere long you may haue more if your persecution shall continue and also if you be as resolute and determined to perseuere in your ancieÌ„t faith as your persecutors be cruell to trye your patience by the effusion of your blood this is the time of your merit by your sufferance novve you are brought vnto the fielde of your combat vnto the skirmish of your coronatioÌ„ if you be determined to dye rather then to make a shipvvracke of your faith vvhich haue brought forth so many blessed sainctes of your ovvne nation by vvhose godlie example your faith is confirmed your couÌ„trie renovvmed and god glorified hold it for certaine that thiese holie people and the broode of Caluine can neuer take rest in one Kingdome Iacob and Esau could neuer agree and although they had one father called Isaac and Rebcca to their mother yet they neuer possessed one inheritance nor enioyed one patrimonie although they vvere in one belly and vvere borne at one time Exod. 32. yet they haue not one heauen Iacob for obeing his mother had the benedictioÌ„ of the father vvho praied vnto god that his posteritie should multiplie as the sandes of the sea thiese blessed sainctes forobeing the catholicke church vvhich signified Rebecea haue the fatheres benediction are multiplied as the sandes of the sea the starres of heauen vvhat are the vertuous religious gentlemé that despise the vvorld forsake laÌ„des and great possessioÌ„s deny them selues and embrace the crosse of our sauiour in humilitie in voluntarie pouertie perfect obedience and perpetuall continencie but the posteritie of these blessed sainctes is the fruite of this benediction and the effect of their religion seeing that euety cause is knovven by his effect euerie tree by his fruit and the faith of euery Christian by his charitie vve must thinke that the catholicke religion is the onlie true religion that procureth such heroicall resolutions in mens brestes by vvhich they be so austere in their mortification so mortified in their passioÌ„s so euangelical in their conuersatioÌ„ and so charitable in their vvorkes of vvhich vve haue many blessed examples vvas that not a great charitie of F. Thomas vvhit naturall of CloÌ„mel seing many poore scholers of his nation in great miserie in Valodolid in Castile hauing no means to continue their studie nor language to begge hauing giuen ouer his ovvne priuate commoditie did recollect reduce theÌ„ to one place vvhich he mayntained by his industrie and begging vntil by his petition to Phillip the second
anno domini 1993. a colledge of Irish studentes vvas founded the like charitie f. Iohn Huling naturall of vvexford did exercise in Lisborne for by his industrie and the charitie of godlie people did releue a cetaine nomber of Irîsh youthes and in the time of plague in Lisborne sought licence of his superiour to serue in the hospital of the plague vvherof he dyed vvhich vvas a sufficient signe of his great charitie master Chrystopher Cusake did imitate thiefe good people for he being coÌ„ vnto Flanders to studie and finding many vertuous youthes of his natioÌ„ of ripe vvitte and sharpe iudgment not able to go forvvard in their learning for vvant of exhibition did giue vnto them vvhat money he had as also did giue ouer his inteÌ„ded purpose of studie by his industrie great chatihe and begging sustayneth 100 poore scollers in Flanders vvho vvill not admire the charitie of S. Morris KeÌ„t priest naturall of Kill malock vvho publickly appeered before S. Iohn Norrice then lorde president of Munster to tedeeme his hoste m. Victor vvhit of Clonmell out of prison in vvhich he vvas Kept by the said L. President for Keping the said priest în his house master vvhit vvas enlarged and his guest vvas hanged and quartered this great charitie cannot come but from a good faith thiese exextraordinarie vvorckes do declare a sound religion thiese be they that are ordayned vt completentur muri Hierusalim to make vp the number of such that are appoâ—nted for Hierusalim so as by this means you may perceeae vvhither thiese blessed people or the vkhelps of Caluine haue the true catholick and apostolick religion THE CONTINVANCE of our religion in Ireland almost these 1â—02 by lavvfull apostolicke succession is an euident proâ—f that it is the right catholicke religion CAP. II. IT is decreed Dâ—th â—ued l. 12. ar â—5 Scot. in 4. d 15. q 2. 〈◊〉 lud omuth Adrta g. de prâ—seriptiâ—â—e Soto 4. deiust q S. Medicâ— d ce deresâ— Canno 16. q. 3. ex c an neâ—i vir go cap â—â—uali de prescrâ—p â—ege premadeâ—ffâ—de vsutupion and ennacted by all caÌ„non and ciuil lavves that vvhosoeuer possesseth any land or immoueable goodes the space of 20. or 30. yeers vvhich is the greatest time that any lavv doth giue that so long a possessioÌ„ doth prescribe viz. that he is the right ovvner and lord of the same of vvhich he hath the possession so as he be possessor bonae fiaet 1. bonae conscientiae that is to say that he is certaine all that time of the iust title theof to be his and none els during that time should haue any clayme or iust chalenge thervnto and if after that time of 20. or 30. yeers any clayme or challenge be made against any such landes possessed bona fide so long time though the said challeÌ„ge be neuer so iust it cannot remoue the defendant from his possession and he may vvith a safe conscience Keepe the said laÌ„des or any such immouable thing and this is called prescripsioÌ„ if it be mouable thing the said lavves do giue no more then 4. yeers and this is called vsucapio vvhen vvee haue possessioÌ„ of our religion 1202. yeers from posteritie to posteritie from councel to councell from age to age vvhich vvas fortold by the oracles of the prophets that vvas signified by the faith of the Patriarkes vvhich vvas declared and deliuered vnto vs by the creed and preaching of the apostles vvhich vvas sealed by the blood of so many millions of martyrs vvhich vvas beautified by vovves of so many blessed virgines vvhic vvas established by miracles and vvunders vvhich vvas by charitie increased by the iugement and sentences of the vniuersall catholicke church defined by the decrees and definitions of all Sainctes and generall councels approved by the mutuall and vniforme consent of all natioÌ„s tried by the coÌ„uersioÌ„ of all Kingdomes and prouinces made Knovven illumined by the heretickes of all ages impugned and persecuted by their persecution made firme perfect and stedfast and vvhich by the lavvfull and continuall succession of Popes and bishops from S. Peter vnto Paulus 5. Au. epistola 165 42 Item contra epi stolaÌ„ funda c. 4 that novv raignes confirmed if S. Aug. only by the succession of S. Peter vnto Anastasius that vvas Pope in his time did proue the catholicke religion to be in the church of Rome if S. Ambrose did proue it from S. Peter vnto Damasus if S. Cypr. lib 1 ep 6 Ber li 3 de consia ad Eu Am sup 1 Tâ— 3 CypriaÌ„ did proue it froÌ„ S. Peter vnto Fabian and Cornelius if S. Bernard did proue it from S. Peter vnto Eugenius if euerie one of them did proue it by apostolicke successioÌ„ from S. Peter vnto their time haue not vvee greater reasoÌ„ to beleue our catholick religion to be at Rome and from thence to come vnto our cuntrie and vnto other places of Europe by apostolick and oderlie succession issuing from the same church if vvee can shevve the same succession from S. Peter vnto Paulus Quintus novve Pope for vve haue no other religion then that that S. Patrick brought from Rome of vvhich thanckes be to our redemer vvee haue the possession almost 1202 thoughe vvee be of late yeeres by Luder and Caluin and by their follovvers disturbed and disquieted therin vvill not you accouÌ„t him a vvraÌ„gler and a troublesom mate that vvould go about to take a vvay your liuing from you of vvhich you haue not only the possession but also the iust title therof avovvched vnto you by the verdit of all the iuries of Ireland and coÌ„firmed vnto you by the generall decree of all statutes and courtes of parlement of the same but our religioÌ„ being confirmed vnto vs by all the gegenerall parlementes not only of one Kingdom but of all Christendom ought to be vnto vs vndoubt full and certaine and all such mates to be reputed for vvranglers that do endeauour to take yt froÌ„ vs for vvhich this late persecution is intended but I vvould they had follovved the graue counsell of Gamaliel Actâ— 5 vvho being consulted vvithall by the Ievves concerning the apostles and christians that vveare at Hierusalem said if they vveare not of god they should shortlie come to nothing as many false prophetes said he gaue vnto vs experience and if they be of god in Kaine you striue against them be cause ther is no counsell nor pollicie saieth the holie gost against god vvhich doth ouerthrovve the counsell of sinners Prou. 28 pâ— 3. Hâ—h 7. Luc 26 1. Cor. 11 Conc. Trid Malach. 1 Dent 14.24 26 1 para 17 12 22. 2 para 6 psal 77 68 69 Ioh. c. 4 â—uc 22. i Cor ii ie our religion sactifice sacrameÌ„t preesthood is of Chriest and therfore the force of man cannot preuaile against it if by the prophecie of Malachias there must be a sacrifice offered vnto god alvvaies and in euerie corner of the vvorld