LacedemoniaÌ„s being so glorious renovvmed in many excellent vertues so soone at it began to liue at quiet presentlie declined and at length fell to ruine the vvhich may be Knovven and verified of the Romans by the contention that vvas betvvixt Cato and Scipio Nasica Cato vvas of opinion that Carthage should be altogither destroid Scipio vvould haue it preserued for that the Romans hauing no aduersaries abroade through longe peace and quietnesse should be vveakned vvoe be vnro you Rome saith he if Carthage stande not for external vvarres being ended then intestine variance and ciuill discorde vvas renevved betvvixt the Romains them selues vvhich vvas the cause of greater calamitie amonge them then all the forraine vvarres they had against their foraine enimies The vniuersal peace of the church vvas the cause that manye horrible dissentions and dangerous schismes vvere amongest church meÌ„ amoÌ„ge vvhoÌ„ through long quietnesse the key of knovvledge fayled in many iniquitie did abound and charirie vvaxed colde vverfore Isaiah Isa 37. D. Per. â—er 33 iâ— Cant. cried out in pace amaritudo mea amarissima in peace I am most disquieted and as S. Augustine saith the persecution of tirantes is grieuous the persecution of heretickes is vvorse but that of voluptuous pleasures and quiet rest is the most dangerous of all because as S. Chrysost D. Chrys saide tormenta faciebant martyres blandimenta vero Epicuros torments makes martyrs pleasures epicures of vvhich peace the spouse in the canticles saith nigra sum sed formosa filie Hierusalem Cant. 1. v. â— I am blacke but vvell fauored o daughters of Hierusalem vvhich vvordes Origenes interpreted to be spoken of the soule of man vvhich by the grace gotten in affliction is purified and made beautifull vvhich before by longe quietnes and our corruptible inclination te â—uÌ„to vvas deformed Dauid through long peace and tranquilitie of spirituall consolation Psal 29. said in abuÌ„dantia mea non mouebor in aeternum in abundance of long rest and diuine consolation I shal neuer be moued vvhich vvas the cause as S. Basil saith that Dauid fell so grieuouslie and said after vvardes non est pax ossibus meis my bones haue no rest Psal 37. in flagellis paratus sum dolor meus in conspectu meo semper I prepare my self for gods discipline and my grief is alvvaies before myne eyes and lest the manifold graces and priuiledges of the apostle should be the occasion of his fall of he should take pride therof or thinke himself secure and void of any danger he said ne magnitudo reuelationum extollat me c. 2. Corin. 1â— least the manifold reuelations of god should puffe me vp the stinge of the flesh vvhich is the angell of Satan doth buffet me it vvas said vnto Adam by god maledicta terra in opere tuo in laboribus coÌ„medes de ea Gene. 3. spinas tribulos germinabit tibi cursed is the earth in thy vvorke in thy labour thou shalt eat thy bread thorns and thistles it shal bring forth vnto thee and altlough there vvere no deuill to tempt vs the flesh that bringeth forth the said briers ad thistles tempteth vs and endeuoreth to defile vs vvith her raging concupiscence the vvorld laboreth vvith his vanitie to ouerthrovv vs the soule vvith her pride to confound vs and besides there is a deuil that vexeth vs and teÌ„pteth vs to fall avvay froÌ„ god euery day quia hic enim nobis colluctatio aduerfus carnem sanguinem sed aduersus principes ad Fps 6. c. For vvee do not onlie struggle vvith flesh and blood but vvee haue our combate against the povver and strength of the princes of darknesse as longe as vvee liue in this vvorld vvee ought not to expect peace and as longe as vvee be coÌ„passed vvith so many aduersaries vvee ought not to feare their inuasioÌ„s and as longe as vvee are sailinge in the dangerous sea of this vvorlde in vvhich vvee must passe throughe the dangerous gulfe of death vve must passe by the narrovue vvay of pennance and mortification if vvee meane to come vnto life and not through the broad vvide vvay of pleasures vnles vvee intende to fall into confusion ther is nothinge so hurtefull for a christian soldiour as the pleasures of this vvorld vnto vvhich vvee dedicat our selues if vvee had no aduersaries to vvithdravv vs from them the soldiours of Hanniball after the famous victorie obtained in the battle of Canas against the Romans through vvanton pleasures and rest vnto vvhich they gaue them selues at Capua vvere after so softened and enfeebled that they vvhich vvere able to indure great traueles Plut. in vi ta Hamb and sustaine much labour vvherby they did vvinne many battles against the Romans vvere by their ovvne quietnes and pleasures vanquished and ouercome by their said enimies all ecclesiasticall histotories do beare vvitnesse that the church of Chriest is fubiect to confusion and danger in time of any peace Cyp. serm de lapsis or quietnesse S. Ciprian also doth verifie the same Dominus inquit probare suam familiam voluit quia traditam nobis diuinitus disciplinam pax longa corruperat iacentem fidem paene dixerim dormientem censura celestis erexit studebant singuli augendo patrimonio non in sacerdotio religio deuota non in praesbiteris fides integra non in operibus misericordia non in moribus disciplina our lord saith he vvould trie his familie and because gods religion vvas corrupted by longe peace and our faith vvhich languished by long quietnesse vvas by celestiall correction raised vp euerie one did studie hovv to augment his patrimonie in preisthood no deuotioÌ„ vvas obserued in churchmen faith vvas not sincerlie kept their vvorkes vvere vvithout mercie and their manners vvithout discipline this infamie and disorder brought in by the tranquilitie of the church as the good martyr telleth D. Aug. de vera relag â— 8. vvas reformed by the persecution and troubles therof for as S. Aug. saith multa ad fidem catholicam pertinentia dum hereticorum callida inquietudine vexantur the vexations and disquietnesse of heretickes redovvndeth to the good of the catholick faith that it may re defended against them that it may be more dulie examined more diligentie considered more duetifullie obserued more clearlie vnderstode more feruentlie preached and being brought in question by the aduersarie may be religiouslie embraced so god may be glorified Chriest honored our fayth renovvmed the constancie of the good confirmed the vveake strengthned the hereticke confounded and Sathan ouerthrovven thus farre S. Aug. Chry. in Math. 20. vnto vvhich agreeth Sainct Chrys virtus fidet in periculis securaest in securitate periclitatur the vertue of faith in danger is secure in securitie is in danger for nothing saith he abateth the force o fayth somoch as long peace holie Arsenius after that he obtained of god to be deliuered of some temptations by vvhich he vvas attached
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
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
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
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.