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
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
povvet of England began to ebb and decline this farre venerable Beda a holie sainct of the english nation if Oza for touchinge the Arcke of god being a place vvheare the table of the lavve a Reg 7 Moyses rodd and other relickes vvere kept vvas strocken dovvn dead vvith a thuÌ„derbolt the beastes vveare stoned to death for going vppon the montaine 4 Reg 13 vvhy should not reaso nable people be seuerlie punished of god for embrevving their murdering handes vvith the innocent blood of his sainctes vvhich be not dead thinges as the arck vveare but the liuing teÌ„ples of the holie ghoast vvhich are mediators betvvixt god and maÌ„ vvhose auctoritie geuen vnto theÌ„ by Chriest exceedeth the povver and iurisdiction eyther of kinges vpon the earth or angels in heauen vvhich haue povver ouer the soules of monarkes and emperours Io 20 Mat 218 vnto vvhom our sauiour sayth vvhose sinnes soeuer you forgiue in earth they shal be forgiuen in heauen c. of vvhom S. Peter saith vos autem genus electum Pec c 2 regale sacerdotium gens sanctae c. you are the chosen stocke the hinglie priesthoode the holie familie people pickt out that you should declare his vvonders c. although many priestes be ignorant and full of imperfections for amongest so many there must be som good some bad the church of Chriest being like vnto the net of the gospell that dravveth all sort of fishes for in this church vvee say dimitte nobis c. forgiue vs onr trespasses of vvhich trespasses the apostles tgem selues being the first fruit of the holie gkoast vvere not exempted vvheÌ„ they said vvee offend god in many thinges Psal 13 52 Eccle. 7 Prou. 20. Iac. 1 1. Io. 1. Hie 2. CoÌ„c Nileni and if vve say vvee haue no sinne vvee deceaue our selues as S. Iohn saith amongest the apostles there vvas a Iudas among the angels vvhich are puri actus pure spirites and incorruptible ther vvere many that fell among the children of Adam the murtherer Cain and innoe cent Abel euen so among priests and although there are many by vvhose euill life and vngodlie behauiour the church suffreth great scandal yet thrankes be to god there are many vertuous godlie coÌ„tineÌ„t not ytched vvith ambition not defiled vvith riotousnes not blinded vvith couetousnes not infected or spotted vvith any mortall offence vvhose conuersation is in heauen and vvhose glorie is the sinceritie of an vndefiled conscience vvhose continuall exercise is the mortification of their proper appetites and vvhose threasure is a soule decked and replenished vvith the influence of grace and the vertues that do follovv it as S. Augaract 5. â—â—ea Augustin saith Sacerdos si Luxuriosus est siauarus c. If the priest be riotous couetuous or proud vvhat passeth through his handes is not defiled the sacramentes that he handles remayne vnspoted for as the purgation that the physition sendeth is nothing the vvorse for the patient though he that ministreth it vnto him be bad so the sacramentes of the lavve of grace vvhich are send froÌ„ the phyfition of our soules by the priest for the curing of the disease therof haue not their vertue from the priest that ministreth them but by the merites of Chriest his passioÌ„ that ordained them and as the priestes in the old lavve being but figures of the priesthood of the lavve of grace vvere obeied of the people vnder paine of death Deutr. â—7 much more Chriest his priestes should be obeied of Christians of vvhom him self spoke these vvordes vvhosoeuer despiseth you despiseth me 〈…〉 and vvhoso euer heareth you heareth me and as S. CypriaÌ„ saith qui Christo non credit sacerdotem facienti lib. 4. ep 9. postea credere incipiet sacerdoti vindicanti vvhosoeuer that beleueth not Chriest ordaining and instituting preesthood he must belcue Chriest reuenging the quarell of priestes and especialie on those that punishe them as tray turs and banish them as offenders THE SECOND BOOKE VVHEREIN THE doubteful are resolued The sanctitie of those that planted the catholick religion and the impietie of the impugners therof ought to confirme our religion CAP. I. VVHen faith is a vertue infused by god by vvhich vvee doe beleue euerie thinge that god doth reueale vnto his churche and the churche doth propose vnto the faithful to beleeue then Caluin and Luder haue noe faith vvhen they do not beleeue in the Catholike churche nor in the communion of Sainctes c. for accordinge to all the diuins and to the holie scripturs vvhosoeuer beleeues not euerie article of our faith hath no faith and vvhen theese do misbeleeue moste or all the said articles they can haue no solid or sounde faith at all Religion is nothing els then a bindinge and consecratinge of our selues vnto god in suche sorte as vve should neuer forsake him vvhen Luder and Caluine and the rest of the apostles of their pretended reformation or rather of their ovvne coÌ„fusion and manifest destruction of all religion and pietie haue quite forsaken god vnto vvhom by solemne vovv they vvere dedicated haue forsaken their religion haue brocken their promisse haue volated and transgressed their sacred vovves and haue caused others to do the like vve may easilie perceaue that there is no religion in them and vvhen they haue no religion them selues hovv may vvee become religious by them vvhen in their dealinges vvee see nothing but all irreligious impietie the effect of good religion are good vvorkes according to S. Iames to visit and succurre orphans Iac. â— and vvidovves in their tribulation and to kepe him selfe vnspotted in this vvorld vvhat good vvorkes may vvee expecte of these people that do say that all our good vvorkes are sinnefull that god doth not care for them that according to Luder his doctrine the more detestable a man is the more acceptable before god and according to Caluine god is the authour of sinne and all vvickednesse not onlie the efficient or physical cause that vvorketh sinne but also the morall cause that persvvadeth it that vvhen sanctitie according to S. Thomas is the flovver of religion 5 Thâ—i 2 â— 6 vvhich is nothinh else then to offer vnto god our soule vvith all the povvers therof vnspotted and voide of all filth of deadlie sinne and the handmaides of vvhich sanctitie be praiers and deuotion D. Th. ibid. by the one vve do enioy gods familiar presence by the other vve obtaine promptitude and vvillingnesse to serue him vvhat sanctitie praiers or deuotion may vvee expect of them vvhen they be impious contemners and blasphemers theof vvhen they vvith all deuilish despight and ragefull tyrannie persecute not onlie the professors therof but also churches monasteries chapples oratories and all other places vvhere the same may be exercised disprouing dissanulling and despising all religious vovves and votaries for by solemne vovves vvee may become perfect seruantes of Chriest and intimate vvith him and become as it vvere dead
MNEMOSYNVM OR MEMORIALL TO THE AFFLICTED Catholickes in Irelande COMPREHENDED IN 2. boockes in the one ther is a consolation for the sorovvfull in the other ae resolution for the doubtfull composed by IOHN COPINGER priest bacheler of diuinitie vvith an epistle of S. Cyprian vvritten vnto the Thibaritans faythfullie translated by the said authour Printed by Arnald du Brelâ— of Tholosa 1606. ERRATA FOR. READ PAGE funne sunne 18 doth do 20 iues ievves 21 intendeth intende 29 hath haue 32 taketh take 32 pearels pearles 32 eys eyes 33 optained obtained 34 mad madê 35 contraire contrarie 35 dolofull dolefull 36 ecceleipse eclypse 36 mad made 39 ich itche 40 vr or 40 coufound confound 40 peruerth peruerte 40 ther their 41 bâ— by 43 te the 44 vocs vvoes 44 filde feilde 45 moch much 46 vvorketh vvrought 46 suffer suffered 47 tribulation tribulations 48 neales nailes 48 nealed nailed 48 saiih saith 48 gotton gotten 68 Ivvel ievvel 69 stoot stoute 69 be he 77 forcc force 79 reuatis renatis 156 paltem partem 156 sacerdoti sacerdotem 242 FIN TO THE VERTVOVS and religious priestes as also the godlie constant and Catholick laitie of Ireland I. C. vvisheth the grace of perseuerance in Chriest his catho church I Being louing brethreÌ„ and cuntrimeÌ„ to performe a certaine pilgrimage did heare there vvas a persecutioÌ„ intended in our cuntrie against our catholick religion as also a proclamation published against the priestes professors therof I thought good to aefer my purposed tourney to those holie relikes and to recollecte my self insome place that I may asvvell declare my duetie to the catholick church in these her troubles persecutions as also signifie vnto you my vnfained affectioÌ„ christian charitie in these your aduersities and seeing it is a diuine precept to loue our negboures and being affirmatiue it bindeth vs to put it in execution in their destresses and in time of necessitie I thought good to comfort you in your sorrovves and to counsell you in your doubtes vvhich be vvorkes of mercie also to bevvayle your miseries so the apostle did 2. Cor. 11. vvhen he said quis infirmatur ego non infirmor vvho is sick or indisposed and I feele it not So also did Iob vvhen he said flebam super eum qui afflictus erat compatiebatur anima mea pauperi the Iob 30. affliction of my negbour did cause me to vveepe and his poouertie moued me to compassioÌ„ I send therfore vnto you this Mnemosynum or memoriall asvvell for your consolation in your troubles as also for your resolution in your doubtes I made it first in Latine and thought onlie to dedicat it vnto the priestes and religious of our nation but being readie to go to the presse I vvas persvvaded by certaine graue religious persons to translate it vnto English being a language more vulgare and coÌ„mon vnto you hoping it may vvork some good effect in such as could not vnderstand it in the latine and although my onlie purpose is to spare no paines vvhere I may do the greatest good dum tempus habemus bonum operari to bestovv the residue of my fraile life and vncertaine daies vvhere J may do god his church the best seruice yet I found great difficultie to haue it printed in English for too causes the one vvas vvhat I had to disraise my charges I should bestovv it in the printing being a language altogether vnknovven vnto the printer and therfore more charges and longer time should be required the other that I should be vvray my ovvne insufficiencie therin vvhich vnto me is not so natural asvvell for my birth as for my bringing vp but I hope a fault in the language is not an offence before god vvhich respecteth more the invvard intention of my hearte then the outvvard characters by vvhich J declare the same J desire you let not the improprietâ—e of the English therof nor the faultes that did escape the printer vvhich vvas altogether ignorant of the same giue occasion of loath soÌ„nesse of the matter vvhich I huÌ„blie craue at your handes to receaue vvith that deuotion and intrals of charitie by vâ—hich I offer it and for my labour and charges bestovved therin I beseech you as many as shall peruse it to saye one Aue Maria that you and I may die in the arcke vvith Noe that vvee may be saued in the mountaine vvith Lott that vvee may liue and continue in the catholick church and perseuere in goâ—s fauour vntill the last moment of our liues vvhich I beseech svveet Iesu to grant vnto you and me Amen so fare vvell from the porte of S. Marie the last of Aprill 1606. Your humble seruant IOHN COP AFFLICTIONS AND troubles are nothinge els then messengers or purseuaÌ„ts to call and summon vs to god vvhen vvee forsake him CAP. I. IN all common miseries and generall afflictions louing bretherenâ— and cuntrymen vve are bounde by the lavve of god and nature to bevvayle our sinnes for vvhich vvee suffer those miseries to ameÌ„d reforme our liues and to returne and conuert our selues vnto god vvhose haroldes and messengers troubles 2. Para. 1.20 and calamities be So the good Kinge Iosaphat being oppressed vvith sundrie troubles aduersities did returne vnto god saieng in our miseries and calamites this is the onlie remedie vve haue that vvee should lift vpp our eyes vnto thee ô god In the commune afflictions of the people of Israell Ioel. 2 the priestes vvere commanded to prostrate them selues inter vestibulum altare betvvixt the entrie of the temple and the altar at the feete of god and to crie out lord saue and spare thy people giue not thy inheritance vnto the cruell nations to be of them troden vnder foote and despised The people also vvere commanded in fasting mourning lamenting and prayeng to rende ther hearts Num. 16.20 Exo. 31. and not there garments Thus Moyses and Aaron appeased gods vvrath against that people so did Dauid in the mortalitie of his people flie vnto god vvith contrition for his sinnes 2. â— Rege 24. 2. vlt. Iona. 3 5 and purpose of ameÌ„dement and the plague did cease the Niniuites did the like so did Ezechias being sentensed to die Isa 3â— tourned his face against the vvall and vvept his sentence vvas recalled Isa 35. Ezechias vvas repriued by giuing him 15. years to reforme his life Amb sup Hom. iâ— Eâ—ang vvher vpon S. Ambrose sayth si noueris mutare delicta tua Deus nouerit mutare sententiam suam if thou Knovvest to change thy vvicked life god vvill also change and alter his senteÌ„ce past against thee Let vs follovv the prophet saieng derelinquat impius viam suam vir iniquus cogitationes suas Isa 55. c. Isa 55. let the vvicked forsake his vvayes and the vngodly his vvicked thoughtes let him turne vnto god because he is more inclined to pardon vs accordinge to his mercye theÌ„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
they suffer euen as stares vvhich in the daye time cannot be seene in the night they shine so treue vertue vvhich in prosperitie cannot be discerned doth shevv it self in aduersitie Dauid as cassiodorus saith in his greatest tribulations did compose the svveetest psalmes Psal 89. vvherfore he said laetati sumus pro diebus quibus nos humiliasti annis quibus vidimus mala blessed be the days in vvhich thoue hast visited vs vvith thy corrections the blessed sainctes did desire of god this visitation S. Aug. sainct Augustine did earnistlie desire of god not to be forgotten herin sainge hic vre hic seca vt in aeternum parcas burne and cut me a sundre here that thoue maist spare me for euer vnto thiefe blessed sainctes nothinge is more svveet then the tribulation of this life because in fuffringe them patientlie they imitate Chriest his patience and remember Chriest his passion the churche singeth o svveet neales vvith vvhich oure sauioure vvas nealed by reason of the svveetnesse of his blessed passion vvhy should not oure teares beinge shed for him D. Bern. besvvet vnto vs. S. Bernard saiih delitiae angelorum sunt lachrimae vestrae the ioys and delightes of the angels are oure vvepinge and in his boock of the contempt of the vvorld he said felices lachrimae quas benignae manus conditoris abstergunt beatioculi qui in talibus liquefieri potius elegerint quam eleuari in superbiam quam omne sublime videre quam auaritiae petulantiae famulari blessed be the teares vvhich the bountifull and milde handes of oure sauioure clensed and vviped avvay and blessed be the eys that are rather dissolued vnto mourninge and vveepinge then proudly lifted vppon high or abused in the vvourkes of vngodlinesse Blessed vvere the teares of the prophet vvhen he said lachrimis meis stratum meum rigabo Ps 6. Ps 6. I did vvash my bed vvith teares and blessed be the teares of mary Magdalin by vvhich she vvashed Lucy her soule from the filth of sinn and blessed be the teares of the sainctes vvhich Christ clenseth and vvipeth a vvay Apoc. 7.21 If thet be a vvoe pronunced against laughinge vvoe be vnto youe saith Chriest Luc. ◠that laugheth for youe shall bevvayle and vveepe so saith Salomon risus dolore miscetur Par. Sal. 14 extremae gaudii luctus occupat hinc iterum dixit risum reputani errorem gaudeo dixi quid frustra deciperis Eccl. 2. Laughinge said he shal be mingled vvith griefe Prouer. 10.14 and much gladnesse in this vvorlde is subiect to much affliction and therfore he saith I haue esteemed laughinge to be meere follie I said vnto all pastimes and playe vvhy are you deceaued and so he saith Eccl. 7. cor sapientum vbi tristitia est cor stultorum vbi laetitia the heart of the vvise is posessed vvith sadnesse but the hearte of the foole is becom vvanton and dissolute for ioy and mirth Vvhy should not vve deplore oure sinnes and vvith vvepinge eys vvashe them a vvay and blott them out of godes memorie that oure names may be recorded in the boocke of lief vvhy should nott vvee lament in thiese miserable dayes that oure tabernacle be taken from vs the children of Israel did more lamente that they had not the vse of there religion at Hierusalim out of vvhich they vveare banished then for there captiuitie in Aëgipt by vvich they haue bene depriued of ther libertie and made slaues vnto ther enimies they neuer ceased to crie super flumina Babylonis fleuimus dum recordaremur tui syon Ps 136. by the riuerside of Babylō vve do vveepe and lamente vvhen vve remember thee O Syon sainge quomodo cantabimus canticum Domini in terra aliena hovv can vvee singe the songe of oure lorde in astrange lande the like Dauid hath don sainge Psal 41. fuerunt mihi lachrimae panes die ac nocte dum dicitur mihi quotidie vbi est Deus tuus I coulde not eate my bread vvithout teares vvhen it vvas said vnto me vvhere is thy god the blessed Marie Magdalin did vveepe at oure sauiours sepulchre Mar. 16. 2. Reg. 22. because shee could not find him the children of Israel did more lamente that the philistins had taken from them the arcke of oure lorde then for the victorie that they had loste or for the ovverthrovve they sustained the three kinges of the east vveare much greeued vvhen they lost the stare that should leade them vnto Chriest vvhen the blessed virgine lost oure sauioure she could neuer be at rest vntill shee found him Psal 41. the prophet cried out and said sitiuit anima mea ad deum fontem viuum quando veniam apparebo ante faciem Dei mei my soule thirsted after my god vvhich is the liuelye fontaine of the vvater of lief and in another place he said Ps 41 quemadmodum desiderat ceruus ad fontes aquarum c. euen as the stagge desireth the springes of vvater euen so my soule longeth after thee o god vvhat lamentatiō the prophet Hieremie made Hier. c. 5. Recordare Domine quid acciderit nobis c. remember o lord vvhat happned vnto vs behold oure inheritaunce did passe ouer vnto strangers I meane oure religion shal be taken from vs and shal be giuen vnto the gentiles and oure selues shal be depriued therof vvhat a lamantable case it should be if god vvould suffer youe to be giuen and deliuered vnto the licentious gospell of Caluin to be blinded vvith heresie to be confounded vvith false prophetes to be cast out of the arcke of Chriest his church to be pufte vpp vvith euerie blaste of erronuous doctrine and phantasticall opinious to be cut of and dismembred out of the catholicke church vvhich youe haue obeyed from the beginninge vntill theise miserable daies and to be depriued of the merittes of Chrieste his passion of vvhich none is partaker butt such as do hold them selues vvithin his church and to be separated from god from Chriest and from all his sanctes of all miseries is the chiefest and for that cause the said holie prophet saieth pone me Domine iuxta te Hier. cuiusuis manus pugnet contra me ioyne me o lorde vvith thy self and I care not if all the streinght of man be against me this is the onlye thinge that Dauid sought of god so earnistlie sayinge Ps 26. vnam petii ae Domino hanc requiram vt inhabitem in domo Domini omnibus diebus vitae meae one thinge I sought of god and the same all the dayes of me life I vvill aske of him that I may dvvell in the house of oure lord all the dayes of my life and so he said vias tuas Domine demonstra mihi Ps c. Shevve vnto me o lord thy vvays and teache me thy steppes This is that vvhich Chriest saith in the gospell that one thinge vvas necessarie Such as be
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
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
and finding him self by long rest and quietnesse to be more negligent and careles of him self did reneue his combat vvith him self and sought of god the former temptations this vvas the cause that god gaue leaue to the deuill to vex Iob gods meaning vvas nothing els then to exercise his vertue vvhich becoÌ„meth mortified vvith trauels and contradiction the vvheat that is not turned is eaten vvith vvesels the garment that is not vvorne is eaten vvith mothes the timber that is not seasoned is spoiled vvith costlickes the iron that is not vvrought is consumed vvith rust bread long rept grovveth mouldie the fayth of euerie christian is the better if it be tried the goodnesse of euerie thinge is knovven by the exercise therof and so your fayth shal be novve perceaued by your temptation and persecution vvhich is the fire according to S. Augustin quo aurum rutilat palia consumitur perficitur peccator ne misere pereat by vvhich the gold is tried the rust is consumed the sinner purified and made perfect that he should not perish miserablie vnto vvhich agreed S. Iohn Chrys Chrys lib. 4 serm 1. de marryrolog hom 3. vt infirmatur peccator aduersis sic iustus tentationibus roboratur as the sinner is vveakened by aduersirie so the iust is confirmed therby although many of you in this persecution shal denie Chriest yet I hope Chriest shal be more glorified by such as shall confesse him vnto their death then his church scaÌ„dalized by such as shal forsake the same assuring your selues that there is no other cause vvhy god doth suffer this persecution against his church theÌ„ for the good of you that are the meÌ„bers therof and for the exercise and practise of your vertue and manifold influences of godes grace bestovved vppoÌ„ you by vvhich you may be defended against your aduersaries God did suffer amongest the childreÌ„ of Israel Iebeseus to exercise ther strength and to trie their vallure god did assure them the land of promise but none did inter vnto it but such as ouercame the fierse inhabitaÌ„tes therof against vvhom the Israelites vvere to fight no more can vvee inter into the promised lande of heauen vnles vve ouercome couragiouslie the deuiles and his instrumentes vvhich indevvored to hinder vs of the passage therof for vvhich they so often prouoke vs to the skirmish and therfore god permitteth heretickes for the triall of catholickes the vvicked for the exercise of the good and varres against his soldieurs to giue them a glorious crovvne if they vvil ouercome a paye for ther paine a revvard for ther laboure and glorie if they vvill fight valiantlie THE BLOOD OF Martyrs is the seed of the church vvhich more increaseth by the suffrance of godlie people CAP. X. THe naturall histories do declare that ther is no better remedie for a vvithered tree to bring fourth fruite then to sprinckle and moysten the bodie therof vvith the blood of man so the church of god vvhich did seeme to vvither avvay and decay by longe peace and rest vvith the bloode of martyrs doth florish vvith sainctes and holie men according to Tertulian Tâ—rt in Ap. Io. 12 sanguis martyrum est semen christianorum granum cadens in terram vbi mortuum fuerit multum fructum affert the bloode of martyrs is the seede of christians and the graine that falleth vnto the earth vvhen it is dead bringeth fourth abundance of fruict the blessed Ignatius said that he him self vvas one of the grains of Chriest for if the graine be not dead in the earth there grovveth no fruite of it if Chriest had not died for the church none had bin a martyr and because he suffered for his church being his spouse she indeauoreth to revvard him in the same coyne and to giue vnto him blood for blood and so she saies in Exodus and in the Psal Exo. 4. Psal 115. quid retribuam Domino pro omnibus quae retribuit mihi vvhat shall I render vnto him for all that he geueth vnto me Apo. â— qui dilexit nos lauit nos a peccatis nostris sanguine suo vvhich loued vs and vvashed vs from our sinnes the church doth both promisse and performe saieng calicem salutaris accipiaÌ„ Psal 115. Maâ—â— 5.26 nomen Domini inuocabo I vvill pleadge him in that bitter challice vvhich he druncke vnto vs. he vvas the first that druncke of this cup and the first graine of his gospell that vvas dead in the earth and primogenitus mortuorum the first child that intred the celestiall paradice and therfore many blessed children are also dead vvith him by vvhose sufferance and death god is glorified the church honored sustained and established as acertaine holie martyr saith Sanguine fundata est Ecclesia sanguinâ— caepit Sanguine succreuit sanguine finis erit by bloode the church vvas funded by bloode it began by blood it continued and by blood shall haue an end as a man cannot liue but by the death and blood of many beastes vvhich are ordained for his sustentation so the church of Chriest cannot vvell be sustayned but by the the blood of holie martyrs In the old synagoge vvilde beastes vvere offered vnto god in sacrifice by vvhich god vvas contented but novve in the lavve of grace not onlie the blood of Chriest vvas abondantlie offered vnto him but also the blood of infinite blessed martyrs as the prophet saith Psal 78. effuderunt sanguinem sanctorum tuorum sicut aquam in circuitu Hierusalem they haue shed the blood of thy sainctes as if it vvere vvater in the circuit of Hierusalem qui sanguinem sanctorum prophetarum effuderunt Apoâ—a 16. vvhich did shed the blood of the sainctes of the prophetes for there are offered more men vnto god in sacrifice in the lavve of grace then vvere beastes in the olde lavv and as S. Hierom. Epist ad â—hron Heliodo vvitnesseth for euerie day in the yeere fiue thovvsand martyres vnto his age and since hovv many thovvsand did suffer although the tyrantes did indeauoure to rase the registers of blessed martyrs yet vve finde by such as be extant that his computation is true though it be rather vvonderfull then incredible for at one time 200. 300. 400. 600. togither vvas nothinge and that dailie and oftentimes 2000. Martyrâ—r log 12. Octob 3000. and more some times in aâ—fricke 4966. vnder Hunericus king of the Goathes amongest vvhome there vvere manye bishops priestes deacons and lay people vvhich did receaue the crovvne of martyrdome I make no mention of the 6000. that vvere all put to death vvith their captaine Mauritius not of the 1000. that vvere crucified by Adrian and Antonie imperors in the montaine Ararar not of the 10000â— Virgins that vvere put to death by the Hunns but I cannot keepe sileÌ„ce that a vvhole citie in phrigia vvas destroied by the persecutor so as neyther vvoman nor childe did escape the furie of the slaghter such vvas the rage
of the infernal dragon vvho laboreth to ouerflovve the earth vvith the bloode of martyrs Apud Grâ—â—os 26 decem In the Calender of February 28. in the citie of Nicomedia by the commaundement of Maximinus 200. christians vvere brent in the 2. of Februarie in the same Calender 3000. vvhich did suffer at Rome and 3000. that did suffer at Hierusalem by Cosdore vvhat shal I speake of all the dayes of the yeare of all other countries and places the number that ended their liues by extreame tormentes none knovveth but he that predestinated them and hath giuen them grace to suffer as also a crovvne for their sufferance so as the church may say vnto Chriest that vvhich the vvife of Moyses said vnto him at the circumcition of his sonne sponsus saÌ„guinis tu mihi es you are vnto me the spouse of bloode euen as the seed Exod. 4. that is sovven in the fielde bringeth foarth no fruit but by raine and heat of the sunne so the catholicke religion vvhich is the seede that is sovven in his church bringeth neyther holinesse or pietie vvith it vnles it be vvatered by the blood of Chriest his martirs neyther caÌ„ it bud fourth but by the burning and inflaming heat of the holie gost vvhich is the fire that Chriest did saye should burne in the heartes of his blessed martyrs vvhich are like as S. Augustine sayth vnto the childreÌ„ of Israel in Aegipt the more they vvere oppressed the more they did multiplie and as Leo Papa saieth Leo Papa in serm de natali aloruÌ„â— Pes. Pauli Ecclesia non minuitur persecutionibus sed augetur semper Dominicus ager segete ditiore vestitur dum grand quae singula cadent multiplicata nascuntur nam occiso vno martyre plures surgebant fideles The church by persecution diminisheth not but rather increaseth and our lordes feilde is the more richer that many graines do fall in it because that euerie one doth multiplie for one martyr beinge made many christians do rise and S. Amb. lib. 9 c. 10. 〈◊〉 lucam Ambrose saith sicut vinea dum ligatur erigitur rescissa non minuitur sed augetur ita sancta plebs c. as the vine being tied riseth vp being lopped and cut it increaseth so the people of god vvhen they be humbled they be promoted vnto vvhich agreeth Cassiodorus lib. variar â— nouit Ecclesia beneficia Domini triumphare de suis cladibus ingrauata persecutionibus si quidem proficit afflictione semper augetur sanguine martyrum irrigatur tristâ—tia magis erigitur angustia dilatatur fletibus pascitur ieiunijs reficitur deinde potius crescit vnde mundus deficit The church knovveth godes benefites to triumph for her calamities for being loden vvith persecution she profiteth by afflictioÌ„ alvvayse increaseth vvith the blood of martyrs she is vvatered vvith heauinesse she is exalted vvith streightnesse she is enlarged vvith teares she is nourished vvith fasting it is refressed and in one vvord it prospereth vvith that by vvhich the vvorld decaieth and therfore S. Augustine saieth that although by the persecution of heretickes the church doth suffer many tribulations yet Chriest turneth all that persecutioÌ„ to the good of his seruantes vvhich by their tribulation Math. 5. and affliction do obtaine those blessinges vvhich Chriest in his gospell promiseth saieng blessed be you vvhen you shal be persecuted for this persecution and for his death ended therin the blessed martyr sainct CypriaÌ„ gaue god thankes vvhen the sentence of death vvas pronounced against him OF GODS PVnishmentes vvhich he inflicteth vpon persecutors although for a time they florish GAP XI I Vstus es Domine saith Hiere Abac. 1. Psal â—2 Hier. 12 Iob. 21 iusta loquar ad te quare via impiorum prosperatur c. Thou art iust o lorde and iustlie I vvill aske of thee vvherfore do the vvicked prosper here the holie man vvould faine put vp a bill of complaint against god for suffering vvicâ—ed Aug. Ench c. 11. lib. de ordinec 7 last lib. de ira Dei Isidor lib de summâ— hono Iusebde praepa EuaÌ„ gelicâ— lib 3 Aug sib de ciuiâ— c 8 lib. â— c. â—8 and transgressors of his lavve to prosper S. Augustine ansvvereth to this question saieng Deus cuius bonitas est potentia c. god vvhose goodnesse is his might and being omnipotent good out of the euill he vvreasteth good in disposing and conuetting the euill vnto goodnesse by the payne and punishmente of sinne repaireth and amendeth the badnesse of sinne for if euill vvere not there shoulde be no vse of vindicatiue iustice to punish it or of patience to be exercised by it and so he saieth aug Euchâ— 25.16 tom 3 melius enim Deus iudicauit de malis benefacere quam mala nulla esse permittere it is more conuenient to gods iugement to conuert the euill vnto good then to suffre none at all therfore he said that euill and vvicked people are suffered aug in Ps 54 v 1 that god his vvonderfull goodnesse may be knovven omnis malus aut ideo viuit vt corrigatur aui ideo viuit vt per illum bonus exer ceatur and so euils are suffered eyther for their correction that do committ them or for their triall that do suffer them for as in man there is no goodnesse vvithout patience vvhich euill vvorkes so there is no euill vvithout paine vvhich follovveth sinne as the shadovv the bodie according to S. Gregorie Rom 2 vnto vvhich agreeth the apostle ira indignatio c. anger vvrath tribulation and anguish vppon the soule that vvorketh iniquitie vvheruppon S. Aug. saith voluisti Domine Aug. lib. 1. conf c. 12 c. it is thy vvill o lord and so vvee knovve it by experience that a disordered soule is a sufficient punishment for it self Hier. Hier. 2. verifieth this also scito vide knovv and beholde vvhat a dolefull thing it is to forsake god and not to be possessed vvith his feare God maketh a vvhip of the vvicked to punish the faultes and reforme the liues of his children and as the father casteth the rodd into the fire vvith vvhich he corrected his children so god dealeth vvith these vvicked people vvhom he permitteth to increase in their mischief vvicked plotts vntil such as be predestinated be corrected gods vvrath appeased and the reprobate be brought to their vtter confusion and so cast into that endles fire ordained for them Apoc. 22. qui nocet noceat aâ—huâ— qui in sordibus est sordesâ—at he that hurteth let him hurte as yet and he that is defiled let him be defiled as yet that god suffers the vvicked to go on in their vvicked purposes and to afflict the good his principall intention is the reformation saluatioÌ„ of the one not the damnation of the other Isa 10. but vvoe be vnto the vvicked that are ordained to reforme the vices of
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
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
clense it that vvee should not saieth he bevvauering in our faith like enfantes and lead avvay vvith euerie vvind of doctrine in the vvickednesse of men in subtilitie through deceit of errour and turbulent spirits hovv can this vnitie of faith vnitie of direction vnitie of spirit be preserued vvhere one is not admitted to gouerne vvhere euerie ones fantasticall spirit and furious passion is his leader dâ—rectour for preuenting of vvhich inconuenieÌ„ce it is necessarie there should be in the church of god one moderatour one iudge one head by vvhich the bodie and meÌ„bers therof should be directed and as S. S. Bern. lib. 3. decouns ad Eng. Bernard saieth as in heauen Archangels and angels seraphins cherubins are disposed vnder one head vvhich is god so also here vnder one bishop be primates Patriarches Archbishops bishops priestes abates vvith the rest vvhich head in hovv many places of his boockes doth he call the bishop of Rome and as S. Cy. l. 4. 〈◊〉 Cyp. saieth euerie kingdoÌ„ hath his seuerall king euerie people cittie tovvne village house so forth haue their seuerall head or gouernour ergo lib. de 〈◊〉 〈…〉 1 ep 3. ep 8 in op 〈◊〉 quinius the vvhole church vvhich is but one diuided vnto many members must haue one head asvvell as hath one Kingdome one people one cittie and in other places he saieth as in Earth many riuers haue one spring many branches one roote many meÌ„bers one bodie one head therfore saith he in the misticall bodie of Chriest there is one head to rule the same Aug 〈◊〉 1 conâ— Ioâ— vvhich he saieth to be S. Peter quem Dominus saieth he optimuÌ„ elegit super queÌ„ aedificauit ecclesiaÌ„ suaÌ„ vvhich our lord hath chosen to be the first vpoÌ„ vvhom he builded his church as S. Aug ibide Aug. saieth vnus eligitur in ter 12. capite constituto scismatis tollatur occasio amongest 12. one is chosen to take avvay all occasion of schisme and diuision the effect of vvhich vnitie and iurisdiction by ordayning of one head vve see in the church of Rome by vvhich all schisme and heresie vvas taken avvay vvas not the ArriaÌ„ and the Pelagian heresie taken avvay by this auctoritic vvas not Ireland among other countries absolued from the Pelagian heresie by the churche of Rome as Ces Baro. vvriteth Irish bishops saith this authour touching their faith or rather oppressed vvith troubles do submit theÌ„ selues vnto S. Bar 〈◊〉 â—hr 56◠〈◊〉 5 n 6 Gre gorie vvhose ansvver vnto them I thought good to put dovvne The copie of S. Greg. his epist vnto the bishops of IrelaÌ„d many of them being infected vvith the pelagian heresie SCripta vestra summa cum gratulatione suscepi D Greg 〈◊〉 2 episto â— inductioâ—e 〈◊〉 sed â—rit in me vberior valde laetitia si mihi de vestra contigerit reuersione gaudere prima itaque epistolae vestrae frons graues vos pati persecutiones innotuit quae quidem persecutio dum non rationabiliter sustinetur nequaquam proficit ad salutem nam nulâ—i fas est retributionem praemiorum expectare pro culpa debetis n. scire sicut D. Cypr. dixit quia martyrem non facit paena sed causa dum igitur ita sit incongruum nimis est de ea quam dici tis persecutione gloriari per quam vos constat ad aeterna premia minime prauchi reducat ergo charitatem vestram tandem integritas fidei ad matrem quae vos generauit ecclesiam nulla persuasio vos a recto itinere defatiget nulla vos animorum intentio a concordiae vnitate dissociet quod autem scribitis quia ex illo tempere inter alias prouincias maxime flagellatur Italia noÌ„ hoc adeius debetis retorquere opprobrium quoniam scriptum est quem diligit Dominus castigat flagellat autem omnem filium quem recipit si igitur ita est vt dicitis co tempore magis dilecta apua Deum modis omnibus approbata ex quo Domini suimeruit sustinere flagella I am made ioyfull for receauinge your letters but I shal be more ioyfull if I shall heare of your conuersion by the preamble therof I vnderstaÌ„d that you suffre a heauie persecutioÌ„ vvhich if it be not aceordinglie sustained auayleth nothing for your iustification none should expect a revvard vvhen his demerites desherue punishmeÌ„t you ought to Knovv as S. Cyprian saith paine maketh not the martyr but the cause therfore it is not conuenieÌ„ that you should glory in that persecution by vvhich you cannot arriue at the Kingdome of heaâ—eÌ„ let the integritie of your faith reduce you vnto your mother church that ingendred you let no opinioÌ„s disioine you from the vnitie of concord let no persuasioÌ„ or vvearinesse cause you to forgo the right vvay that vvhich you vvrite of Italie to be afflicted amoÌ„gest other prouinces you ought not to obiect the same vnto it as a reproch be cause it is vvritteÌ„ god chastisethvvhom he loueth for he vvhippeth euerie sonne that he receaueth seeing as your selues do vvrite that then he beginneth to be godes electe vvhen he sustayneth gods crosses and afflictions this farre S. Greg. vnto the bishops of Ireland being infected vvith the pelagiaÌ„ errour of vvhich being sore afflicted they sought absolution first of Pelagius the Pope but the same vvas not effectuallie don vntill S. Greg. did it Dâ—ut 17. Verie reason vvithout auctoritie of Chriest or his sainctes should persuade vs that there should be in the church of god this principalitie in the old lavve there vvas a high priestvvhose coÌ„mandement vvas obeied and vvhose rule vvas esteemed and by vvhose order the sinagoge vvas directed as Moyses vvas carefull therof vvhy should not Chriest prouide for his ovvne spouse And although by nature vvee be all equall yet as S. Greg. li. 21. mora saieth by the secret vvorke and dispensation of nature it self one hath more merite then another and so more preheminence vve see one more rude luÌ„pish theÌ„ another vvhich should be directed by one that hath his iugemeÌ„t more ripe his vnderstaÌ„ding more proÌ„pt and his experieÌ„ce more perfect so Plato saieth thatvvoemen are the seruantes of men Plato liâ— 3 de vep because ordinarilie they be not so capable of gouerment or sovvell able to manage vveightie affaires Chriest therfore being a prouident spouse for his church to the end that order may duelie be obserued therin hath coÌ„mitted our charge to one by vvhose ordervve should be directed by vvhose vvatche vvee should be defended from the vvolues and by vvhose holie doctrinevvee should be fed but the hereticke as S. Gregorie saieth to take avvay this order froÌ„ gods church barketh against the cheif pastor that it may fall out as it did among the Israelits vvheÌ„ they had no King euerie one did vvhat liked him best and therfore as S. Aug. saieth Aug li coÌ„tra collaiorem câ— 41.