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
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
church the consideration vvherof moued S. Basil before the iudge of the Emperour threatninge and coÌ„mandinge him vnder paine of death â— Basil to forsake his olde religion and to conforme him self vnto the iniunction of the Emperoure to saye I vvould I had a better gift to be represented vnto him that vvould deliuer me out of this corrupte carcase out of this chaos of confusion out of the valley of teares and out of the shadovv of death then this poore life of mine vvhich god did leÌ„d vnto me to serue him and novve this is the time that I ought to offer it in a liuelie sacrisiee for his honoure that gaue it and for his church S. Paule also vvritinge vnto the Romans obsecro vos saith he vt exhibeatis corpora vestra Rom. 12. hostiaÌ„ sanctaÌ„ Deo placenteÌ„ rationabile obsequium vestruÌ„ nolite coÌ„formare huie seculo I desire you most earnestlie that you offer vp your bodies a liue lie and holie hoste in a most seruiceable and pliaÌ„t maÌ„ner vntogod vvhich must be gratefull and acceptable vnto him and do not coÌ„for me your selues vnto this vvorlde The reason vvhy vve should so do he giueth vnto the Corinth saieng Christus pro omnibus mortuus est 2 ad Corin. c. 5. vt qui viuunt non sibi viuant sedei qui pro ipsis mortuus est resurrexit Chriest vvas dead for all to the ende that such asdo liue should not liue vnto them selues but they should liue and die for his sake vvhich vvas dead and did rise for them Most noble christians descendinge from the loynes of Abraham from the familie and race of Iacob from the stocke of lesse from the victorious and triumphant lyon of Iuda like noble lyon behaue your selues in this combate of your faith in vvhich if you shrinke and shevve your selues base and couardlie soldiers vvhich god for bid it is not the temporal seruitude of 7 or 100 yeares or that of men vvhich though they be neuer so cruell haue some commiseration or some kind of humanitie tovvardes one another but it is the perpetuall and most miserable slauery and captiuitie of deuils vvhich hath no pitie or compassion of man that you do hazard and purchase vnto your selues neyther is it an Earthlye kingdome or temporall inheritaÌ„ce you loose thereby but the euerlastinge glorye of paradice the societie of the blessed sainctes the consolation of Chriest and the vision of the blessed trinitie vvherin consisteth all our felicitie remember vvhat ouerthrovv your faith hath giuen vnto all the forces of Sathan and vvhat glorious victories it hath gotten against all the vvorld as S. Iohn saith haec est victoria 1. Io. 5 quae vicit mundum fides vestra by your fayth the victorie is gotten against the vvorlde Be not carried avvay vvith the false resemblance of the vnconstant promotions of this vvorld cast of all the vayne hope of the dangerous honoures of mortall men accipite as the apostle saith armaturam Dei ad Eph. 6. vt positis resistere in Die malo putt on the complete harnesse of god that you may resist in the euill day Imitate the lyon vvho beholdinge the hunters comminge verie stronge against him and beinge not able to shunne them respecteth not their strength nor their vveapons least hee should be terrified therby beholdeth onlie the earth and striketh him self vvith his taile euen so in all our difficulties vvee ought to beholde our frailtie and proper miseries and the shortnesse of oure temporall life so vncertaine so oppressed vvith sundrie calamities vvherin the banished and forlorne children of Eua doe lye hovvlinge and groueling vvhich are deformed vvith so many spottes and blemishes of disloyaltie and dissobedience against god troubledvvith so many passions distracted vvith so many cares confounded vvith so many errors ouervvhelmed vvith so many temptations altered vvith so many humoures infected vvith so many diseases ex posed vnto all dangers of eternall vvoe if our soule be corrupted by sinne and not replenished or beautified by the grace of god or not mortified by the rod of discipline or not hated of such as before did loue it for as Chriest saith Luc. 14 Io. â—2 qui odit animam suam in hoc mundo in vitam aeternam custodit cam c. vvho hateth his life in this vvorld shall preserue it vnto life euerlastinge Accordinge to S. Aug. D. Aug. tract 51. in Ia. si male amaueris tunc odisti si bene oderis tunc amasti foelices qui oderunt custodiendo ne perdant amando if thou louest it ill then thou hatest it if thou hatest it vvell then thou hast loued it and blessed are they that hate it by keepinge it least they loose it by louinge it certainely he that hateth it is he that ouercometh the fearefull pangs of the second death It is said Apoc. 2 qui vicerit non ladetur a morte secunda vvho soeuer ouercommeth shall receaue no harme of the second death and shall also receaue the inuisible and hiddeÌ„ maÌ„na and seinge our ovvne forces are so sleÌ„der and our aduersaries so innumerable and so stroÌ„ge as vvee are not able to ouercome them but by supernaturall healpes and graces that our heartes may be inflamed vvith his loue and in kindled vvith blessed desires Psal 38. that vvee may say vvith the prophet concaluit cor meum intra me my heart did vvax vvarme in my bodie and vvith S. Aug. scribe domine vulneratua in corde meo vt ibi legam dolorem amorem cuncta aduersa propter te sustineam li benter O lord vvrite thyvvoundes in my hearte that therin I may beholde vvhat loue youe doe beare vnto me and troubles you suffred for me and vvill embrace all aduersities vvillinglie for thy sake and so I vvill neuer feare in domino speraui nontimeboquid faciet mihi homo vvhat man can do against mee Psal 55. TO BEGINN VVEL and not continue therin auaileth nothinge to our iustification CHAP. VI. GOD promised vnto vs a revvarde for our laboure a paye for our vvorke and a crovvne for the victorie vvhich neyther he vvill bestovve more vve shal receaue vntill our vallour be knovven and the battell ended vvhich beginneth against vs vvheÌ„ vvee haue the vse of reason vvhe vvee beginne to manage and dispose our actions according or contrarie to reason and continueth vnto the last moment of our life Our sauiour telleth vs qui perseuerauerit vsque in finem hic saluus erit Matth. 24. vvho so euer shall persist vnto the end shal be saued if vvee be faithfull in our promise made vnto god and patient in our laboures sustained for him he also vvilbe fayethfull and vndoubt full in accomplishinge that he promised liberall and bountifull in revvardinge vvhat vvee haue deserued This is it vvhich he said speakinge vvith his disciples you are those that do abide vvith me in my troubles and temptations Luc. 2â— and therfore I haue
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
to this vvorld 2. Timo. 2. according to the apostle that such should not intermedle vvith any vvorldlie busines and according to Naz. in Car ad Hel◠S. Nazianzen vvhich do segregate them selues from the conuersation of this vvorld and do cōsecrate their liues vnto god vvhich beinge eleuated aboue the earth and being vvithout vvife or children their intentiue care is to vvorship and honour god vvith hymnes and prayers both day and night in another place he said speaking of those religious people these haue nothing to doo vvith this and yet haue all thinges therin Ora 1. in Iul. vvhich are the lordes of the vvorld these I say for their mortification are immortale and for their litle medling vvith the vvorld are ioyned vnto god and for their solitarinesse in the same do embrace the ioy of the other vvorld this farre Naz. and althoughe many vvicked apostates haue abused this sacred institution by rūning out of it as Luder and Caluine and the rest of their apostles and teachers of their irreligious doctrine haue don that makes not the religion bad but rather good no more then the 9. orders of angellicall Hierarchie for that lucifer and the rest of his follovvers through priede fell from it nor the apostolique order of Chriest for that Iudas throughe couetousnes runne out of it nor the mercie of god the vvorse though it be abused by presumptuous sinners vvho are the more prone to sinne because god is mercifull and trulie if ther vvere no other reason to cōfirme and proue our holie catholick religion then that such detestable and abhominable apostates so vicious in their liues so impious and blasphemous in their doctrine so variable vncertaine and faythlesse in their fayth so confused in their procedings vvho vvithout order auctoritie or apostolicke spirit or commission licentiouslie and excursiuelie do range abroad preaching their irreligious heresies condemned reiected and anathematized by all generall councels and specialie by the famous authenticall generall councell of Trente vvhich vvas an a assembly of all the patriarches Archbishops bishops prelates generales of holie orders Abbotes doctors and diuins of all Christiendome should I say ympugne and disproue the same it should be an euident argumente to confound the heretick and confirme the catholicke Novve let vs come vnto the apostles that did first plant our catholick religion in Irelād some authoures do vvrite that S. Iames Maior vvas in Ireland being by vvind driuen thither Casar Par anno Chrisii 429 is 5 num 8. Paladius the popes legate as Caesar Baronius vvitnesseth did preach in Irelād and aftervvardes Sainct Patrick vvas sēt thither by Celestinus pope as the said Bar. declareth anno Christi 431. num 191. Gigebertus in chronica vvho vvith an a apostolicall spirit seruent prayers long fasting austere mortification sharpe discipline religious obseruation of all spirituall perfection and feruent charitie did subdue that kingdom vnto the standarte of the crosse the svveet yoke of Chriest his lavves his most holie life and the strāge vvounders and miracles that god did vvorke by him vvas an cuident vvitnesse that his doctrine vvas of god othervvise hovv could a poore soule void of all hmaine forces and vvorldlie pollicies subdue in one quarter of a yeare a borbarous vicious and vntractable nation vnto such hard lavves both vnto our capacitie vnreasonable and vnto fleash and blood yrcksom and intollerable vnlesse god vvhose vvorke he had in hand had holpen and cooperat vvithim by strange miracles both vvounderfull to be seene and ympossible to be don by humaine povver vvhat is more dissonant to our grosse sensible iudgment and knovvledge then that Chriest should be the sonne of a virgine and that he vvas god and man and that being god vvhose nature is immortall and ympassible should die should be crucified as a theefe should be dead and buried and that the same god is he that vvee receaue vnder the vaile of accidentes of bread and vvine in the eucharist that being fed vvith Chriest vvee may be purified and sanctified by him and that Chriest according to his deitie is one vvith the father and the holie ghost vnited in one nature substance or essence and perfection only distinct and different from god the father and the holie ghost in certaine notions person or hypostasis and that the bodie being conuerted vnto ashes must appeare before Chriest that vvas so crucihed by man to receaue according to his desertes vvhat is more loathsom vnto fleash and blood then to be crucified and mortified vnto this vvorlde and to be depriued of all corruptible appetites therof to follovve Chriest crucified to vvalke in the streight narrovve vvay of his crosse and to despise detest abhore the broad vvay of the licentious doctrine of these heretikes for if vve leaue of our fayth vvhich according to S. Gregorie hath no merite vvhen humane reason giueth experience the doctrine of those apostates is more agreable vnto our senses and more conformable vnto fleash and blood and more pleasant vnto our corrupt nature vvhich inclineth to follovve licētious libertie and the vvorkes of darcknesse vvhich are voluptuous pleasures beastlie concupiscence vvithout any restrainct of any spirituall lavve vvithout obseruatiō of vovves vvithout any regard of the sacrament of pennance the 3. essentiall partes therof as contrition confession and satisfactiō vvhich is the onlie medicine ordained by Chriest to cure heale the vvoundes of our poore soule corrupted and lāguished vvith sinne vvithout any deuotiō or respect to any religion religious ceremonies sacrifices and sacramētes churches and oratories ordained by our ancetoures for the seruice of god all vvhich they do destroy vvher they haue any poavver and in steed therof do endeuoure to plante a negatiue religion vvhich according to the phplosopher est malignā t is naturae quicquia ante se inueuit destruit is of a malignant nature vvhatsoeuer it findeth besor it doth destroye the same for ther is no religion order obseruation that the church of god had at any time but this infernall heresie laboreth to abolish and overtrovve it quite Novv hauing hearde and to your greatest griefe felt the vvorkes and endeauoures of Luder Caluine vvherin they applied them selues I thought good to speake a litle of our cuntrie sainctes vvhose zeale charitie holinesse of life many nations vvere conuerted vnto the faith of Chriest of vvhich I vvill put dovvne some fevv examples if if vvee may beleue venerable Beda that did vvrite the life of S. Patrick and of other sainctes of Irland said that they vvere a mirour and spectacle of all religious perfection Beda lib. 3 na 4. histo Aug◠and sanctitie of S. Columbanus he vvriteth thus Columbanus came out of Ireland in his habite and life a famous mōcke to preach christian religion vnto the Pictes Meilochon being a most mightie king of that nations the yeare of our lorde 565. and conuerted that nation by vvorde and example vnto the fayth of Chriest