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death_n	law_n	sin_n	threaten_v	4,607	5	10.0030	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19311	Mnemosynum 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 a 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.	Copinger, John, b. 1571 or 2.; Cyprian, Saint, Bishop of Carthage. Epistle unto the Thibaritans. aut	1606 (1606)	STC 5725; ESTC S118020	76,240	344

sterne of original grace carried a vvay not vvhere reason vvould direct but vvhere vnrulie appetits do mislead this he said of oure vnbridled luste and disposition vnto base appetites and although this inclination in those that are baptised is not a sinne yet it prouoketh and disposeth vs vnto sinne and is called by the diuins fomes peccati vvhich is the lavve of the flesh vvhose desire and affection is contrarie to the desires of oure spirit vvhich vvitnesseth S. Rom. ● Paul saieng I haue a lavve in my members vvhich resisteth the lavve of my minde and laboreth to make me vassall and captiue to the lavve of sinne and and therfore he sayth vvho shall be able to deliuer me from this bodie of death of vvhich cōplayneth holie Iob. Iob 6. saing quare me fecisti contrarium tibi factus sum mihi metipsi grauis vvherfore hast thou framed me contrarie vnto thee and displeasant vnto my self and therfore he said non est auxilium mihi in me and of my self I haue no healpe by reason of his inferiour parte disposed to sinne vvhich do perturbe and diuert vs from the true path of the creator and the rule of vertue and also maketh vvarre against the superior parte vvhich is his spirit vvhich participatinge as it vvere vvith god that rightlie amongest reasonable creatures ought to obtaine the place of gouerment beinge by nature indued and enobled vvith a beame of heauenlie brightnesse and to bring them to any agreement or peaceable harmonie the handmayde must obey the mistresse and the bodie the soule vvhich cannot be brought to passe but by the force of extreame lavves that must be seuerlie executed vpon a lavvlesse and vnrulie seruant 1. Cor. 9 vvhich S. Paul extended rigourously tovvarde his ovvne bodie saieng castigo corpus meum in seruitut emspiritus redigo carnem meam c. I chastice my bodie and reduce my flesh vnto the seruitude of the spirit the like all the sanictes haue don by fasting vvachinge prayēg and other austere vvorkes of religion and pennāce and by this meās haue gotten the vpper hād of this slaue and rebellious seruant not onlie reuolteth from the spirit but also dravveth the spirit from god by reason of vvhose rebellion vvee be come disloyall vnto his commandementes insensible to his inspirations vnthankefull vnto his benefites careles of his diuine iustice obliuious of his mercie and forgetfull of our ovvne saluation and god almightie for a iust punishment vvhich vvee haue deserued permitteth for that our soule vvould not obey god shoulde become a slaue vnto the fleshe vvhich is his ovvne slaue vvhich S. August doth verifie quoniam anima superiorem dominum suo arbitrio deseruerat inferiorem famulum carnem ad suum arbitriū non tenebat because the soule Decluitas Dei lib. 1● c. 14 by the libertie of free vvill did forsake god oure supreme lorde the inferiour vvhich is the flesh rendreth not that obedience vnto the soule accordinge vnto the slauerie of the one and libertie of the other not that the soule hath no povver to command and constraine the fleshe to obey for it hath free vvil to do and vndo vvhat liketh it best and as S. Aug. saith voluntate propria quisque malus none committeth sinne but by his free vvill and so he said ream linguam non facit nisi rea mens A●ug de ni lib. 2. ci ●● our toung is not guiltie but by our guiltie minde vvhich he confirmed in his 14. Aug. deci l. i3 c. i4 Aug. lib. i4 cap. i3 booke nec car● corruptibilis animam peccatricem sed anima peccatrix fecit esse corruptibilem carnem nether the corruptible flesh maks a sinnefull soule but the sinnefull soule makes the flesh corruptible for the greatest difficultie that vve haue to supprise the flesh the vnre asonable concupiscence therof proceedes of the longe custome and continuance of the soule in sinne as the said S. Aug. saith libidini dum seruitur facta est consuetudo dum consuetudini non resistitur facta est necessitas our luste beinge obeyd is be come a custome and this custome beinge not quicklie restrained grovveth vnto an necessitie of nature vvhich can be hardlie repelled D. Aug. Arist 〈◊〉 and so Arist saith voluntas adhaerens peruerso fini non potest diu carere praua electione our vvill tending vnto an ill end vnto vvhich it is impelled and moued by this said bad inclination cannot be longe vvithout bad means to put it in execution for the outvvard obiectes and occasions by vvhich it is moued as also the internall passions of our base affection by vvhich it is daylie sollicited ouerruled do so peruert our iugement blinde our vnderstanding infect our vvilles as vve may say vvith the prophet defecit me virtus mea lumen oculorum meorum non est mecum my force did faile me and I haue not the vse of my sight this he said by reason of his great fall from gods grace of vvhich beinge depriued he vvas blinded vvith brutish cōcupiscence and made a slaue vnto his passions therfore he said possederunt nos alij domini absque te vve forsake the o god and do yeeld our selues to other lordes vvhich are our sinister desires vvhich vvee follovve and self vvill vvhose vnresonable commandementes vvee obey the vvhich hath so grieuouslie vvounded our soules that it can neuer be cured but at the great coste and charges of our said proper vvill that inflicted the same and as svvelling vlcers must be healed be hoat burning iron by vvhich the deadlie canker vvich lieth vnder the flesh may be taken avvay so this poysoned canker vvhich lurketh in our heartes and gnavveth our intrailes by vvhich vvee languish and pine avvay cannot be healed but by sharpe medicine of troubles and persecutions and as the apostle saith virtus in infirmitate perficitur the perfection of vertu is made knovven in aduersitie 2. Cor. i● for as Roses the more they be prest the better they smel frankencense before it be cast vnto the fire shevveth not his vertue nor our fleshe before it be seuerlie punished and restrained of her pernicious dangerous libertie acknovvledged eyther superiour to command it or lavve to bridle and direct it Alexander the great beinge vvounded vvith an arrovve in his side did acknovvledge him self to be amortal mā vvhere as before through victories gottē in so many battailes the cōquest obtained ouer so many nations vvas so proude that he cōmanded him self to be adored as god Prouer. 28. therfore the holie ghost said beatus est home qui semper est pauidus Happie is that man that is alvvaies fearful of him self by libertie vve become dissolute and carelesse by restraint vvareful circumspect the Romans giuinge libertie vnto the Bactrians for that they did succour the Consul Rufus in the spartan vvarres they refused it saynge that by libertie they should become slaues The common vvealth of the

increased by daylie profit the fortitude of a valiant minde serueth to no purpose vvhich in dāgers shevveth not his vertue all motions are friuolous vnles they come vnto their end the vvay is miserable that leadeth not vnto our cuntrie vvhich is heauen in vayne vvee runne if vvee comprehend not Chriest and of all men vvee be most miserable if vvee seeke for our laboures the revvarde of this vvorld of vvhich Chriest did depriue his deerest friendes The onlie rest and felicitie vve should craue of god in this shorte life is to prepare our heartes for god to direct oure vvorkes and vvills vnto him and to dispose and frame our selues to accomplishe his blessed vvill and obey his commandement as Dauid hath done inclinaut cor meum ad faciendas iustificationes tuas in aeternum Ps O lord I bind my self for euer to follovve and obserue thy commandementes Psal 26. to vvhich purpose he saith vnam petij a Domint hanc requiram vt inhahitem in domo Domini omnibus diebus vitae meae one thinge I sought of god and that I vvill earnestlie craue at his handes that I maye remayne in the house of my god all the dayes of my life vvhich is nothinge els then to dvvell in his church to abide in the arcke vvith Noe out of vvhich there is no saluation this is that arcke that although all the outragious tempestes of persecution be raysed against it is not drovvned and although all the povver of antichriest be gathered to ouerthrovve it remayneth stedfast and inuincible and although all the heretickes vvhich are the pirates of the sea vvherein the same saileth be cōbined together against it cōtinueth stedfast and ympregnable Blessed are your troubles if you abide in the arcke blessed is your fayth vvhen by the tryal of persecution novve intended you be found constant therin blessed is your religiō beinge in your afflictions dulie obserued and in your dangers perfectlye purified and blessed be your aduersities that bringe patience for tribulation vvithout exercise of that vertue meriteth nothinge vvhen Chriest saith in your patiēce and not in your tribulations you shall possesse your soules and enioy the crovvne of your saluation and S. Luc 21. Cyprian saith paena non facit martyrē sed causa torment maketh not the martyre but the cause for vvhich he suffereth and seinge the cause of your troubles is your old anciēt faith for vvhich as S. Gregorie saith luctamē cōtra malignos spirit sumeredebetis you ought to striueand struggle against vvicred spirits you haue rather cause of cōfort thē of sorrovv quia merces vestra as our sauiour saith copio sa est in caelis be cause your revvarde is great in heauen By this fayth Chriest is espoused Osee 2. and affianced in marriage as Osee the prophet saith despōsabo te mihi in fide iustitia I vvill betroth you vnto me in faith and in stice For by faith god dealeth vvith our soule as a kinge that is to be married by his embassadors vnto a Queene that is absente vnto vvhich he sendeth his picture that beholdinge and seinge his proportion and resemblance shee may loue him and so accept of the marriage and come vnto him this is the same that the apostle sayth 1. Cor. 13. videmus nunc per speculum in aenigmate tunc autem facie ad faciem vve behold him novv as it vvere in a glasse or in obscurity but thē in his ovvne kingdome vvee shall contemplate him face to face By fayth vve vvalke vnto him this is the fayth of vvhich the apostle speaketh ad Heb. 12 by vvhich saith he the sainctes ovvercame kingdomes they obtained ther desired purpose they haue stopped lyons mouthes they haue extinguished the furie of the raginge fire they vvere hardie and stronge in the battell they haue ouerth rovvne the forces of the gētiles some vvere quartered some vvere cast into prisō some vve re vvhipped and brought to cōfu siō some vvere stoned to death so me vvere sovvē in skinnes of beastes and so cast to be deuoured of other beastes some others did flie vnto the moūtaines vvhere they ended ther liues in holes incaues of the earth in most pittifull māner in nakednesse and vvearines these by the testimonie of their faith vvere tried and by their trial vvere found cōstāte and by their cōstācie leaft behind thē blessed exāples for vs to follovve such as vvere good amōge the I sraelits did laboure in nothing so much as in keepinge their fayth vnto god vnspotted their religiōvndefiled this is the chiefest point in their last testament to cōmitvnto their childrē this vvhen Iosue vvas readie to die he did send for the tribes of Israel reckoning vnto them so many priuiledges and graces they had receaued of god and did commend vnto them speciallie the obseruation of his commandemēts Iosue 24. and a great zeale to hold fast their lavves the like did old Mathathias father of the Macabees in the houre of his death left no other testament vvith his childrē Maca. lib. 1. c. 1. then this hoalsome coūsell vvith these memorabe vvoordes childrē hold fast your lavves and giue your liues for the testament of youre fathers remēber the vvorkes and exploites of your aūcetours vvhich they haue atchieued and you shall obtaine immortall glorie S. All ●i Paul saith that he vvas not onlie readie to suffer and beare all tormentes at Hierusalem but also to die for the name of Chriest vvith vvhose loue and contemplation he vvas so much rauished that he saith so often cupio dissolui esse cum Christo Gal. 2 I desire to be dissolued and enlarged from the prison of this corporall lūpe and to enioy Chriest for vvhen he liued he said gaudeo in passionibus pro vobis adimpleo ea que desunt passionum Christi 1. Cols in carne mea prō corpore eius quod est ecclesia I reioice in sufferinge for you and do accomplih vvhat vvanteth of Chriest his passions in my flesh for his body vvhich is his church not that there vvas any thinge of Chriest his passion or the merites therof left vnfinished for he hath sufficientlie satisfied the eternall father de rigore iustitiae as the diuines doe say in the rigour of iustice for our offēces but the afflictions and tormentes that the sainctes do suffer for the church should be added and ioyned vnto Chriest his sufferance and passion to increase and augment the treasures of the churche for the alayēg and assvvaginge the dread full paines due unto our sinnes out of vvhich treasures and riches so many indulgences are granted by the chief pastor therof for this purpose vnto vvhich agreeth the glose of S. Ambrose vppon that place suppleo reliquias pressu rarum Christian carne mea pro corpore eius quodest ecclesia I do make vp the relickes and fragmēts that lacked of the passion and tormentes of Chriest in my ovvne fleshe vvhich is his

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 thūderbolt 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 tēples of the holie ghoast vvhich are mediators betvvixt god and mā vvhose auctoritie geuen vnto thē 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 vvhē they said vvee offend god in many thinges Psal 13 52 Eccle. 7 Prou. 20. Iac. 1 1. Io. 1. Hie 2. Cōc 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 cōtinēt 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. ●●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 frō 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 passiō 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. ●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. Cypriā 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 cōfusion 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. ● 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 Th●i 2 ● 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

knovvledge fortellinge and making protestation that he vvill confesse before his father suche as confesse him and deny suche as vvill deny him If vvee can eschevve deathe then vve may lavvfully feare deathe but seinge suche as are mortall must needes die let vs ēbrace suche à present occasiō of à blessed death that god his faithfull promise may be accomplished the revvard of immortalitie by the end of our death performed Let vs not feare to die vvhen by our deathe vve shall be aduanced vnto a crovvne let neither any be troubled if happily he seeth the people of Christ scattered or the holy assemblies of the church to be broken vp or the bishops or priestes not teaching according to the custome for if any brother be separated through necessitie from the flocke of Christ in body but not in spirit let him not be dismayed nothing at all thoughe he be alone in the vvildernesse let him not be afraid he is not alone vvho hath Christ for his companion and althogh in his flight he shall fall to the hādes of theues brute beastes should set vppon him hunger colde thirst should afflict him or the rage of the sea shoulde ouervvhelme him let him be assured Christ beholdeth the souldier vvhersoeuer he fighteth doth revvarde him vvhich dieth for his name sake In persecutiō it is no lesse glory for martyrdome to die alone thē to die publiklie amongest many for Christ is a sufficient vvitnesse to a martyr Gene. 4. that doth acknovvledge and crovvne the martyr Let vs therfore louing bretheren imitate the iust Abel Gene 22. vvhich vvas the first martyr that suffred for iustice Let vs embrace the example of the three children Ananias Asarias and Mysael vvhich neither being terrified by there tender yeares nor broken by there captiuitie in the thraldome of Iurie and the inhabitantes of Hierusalem vvith the vertue of a constant faithe refused to adore the image vvhich Nabuchodonosor the kinge caused to be made vvhose threatninge and tormentes coulde not force them to do against there conscience saieng vve ought not ô Kinge to displease god vvhome vve serue to please man for our god vvhome vve adore is able to deliuer vs from the furie of this fire and if not be it Knovven vnto you vve vvill not obey your vnlavvfull commande they did beleue that accordinge to their faithe they coulde be deliuered and if not that the kinge shoulde knovve that they vvere ready to die for his honour vvhome they vvorshipped for in this consisteth the strength and vertue of faithe to beleue that god can deliuer vs from this present deathe and yet not to feare the same nor to be ouercome by it that the force of faith may be knovven Daniel also vvhen beinge streightlie commanded to vvorship the Idoll in the defence of gods honour vvith full liberty of faith burste out sayeng I honour nothing but my lorde god vvhich made heauen earth vvhat should I speake of the most blessed martyrs mentioned in the Machabees the manifold paines and tormentes of the seauen bretheren and their mother comforting strēgthning them in the middest of there outragious tormētes her selfe likevvise dieng vvith her children Do not these great examples of vertue and faith vvitnesse and exhort vs to the triumphe of martyrdome vvhat shal I say of the prophets vvhich the holy spirit did inspire to foretell thinges to com as also the apostles vvhich god hath chosē do not the iust vvhich are killed for iustice teache vs also to die Christ had his begininge frō the martyrdome of the infantes that frō too yeares dovvnvvard vnder vvere all put to the svvorde vvhose age beinge vnfitt for the battaile vvas foūde fitt and made vvorthy of a crovvne that it may be knovvē that they vvere innocentes that vvere Killed for Christ by vvhich it is manifest that none is exempted from the danger of persecution vvhē suche doe suffre martyrdome vvhat a greeuous thinge it is for a christian that the seruāt vvill not follovve the maister disdaineth to do that vvhich his master hath don that vve vvill not suffer for our sinnes vvhich vvas the cause of Christ his sufferinge the sonne of god did suffer to make vs the sonnes of god and the sonne of man vvill not suffer that he may continue the sonne of god if so vve be troubled that the vvorld hateth vs it hated Christ before if vve sustayne reproches tormentes banishmentes more greuous thē these Christ did suffer beinge the lorde and maker of the vvorlde if the vvorld hate you saith he Knovve you it hated me first if you had bene of the vvorld the vvorlde vvould loue that vvhich is his ovvne but because you are not of the vvorld and I haue chosen you out of the vvorlde and therfore the vvorlde hateth you remēber the speeches I had vvith you the seruant is not greater then the maister if they haue persecuted me they shall also persecute you vvhat soeuer our lord hath done or taught ought not to excuse the disciple if he shoulde omitt the same I meane suche as do learne and do not accordinglie Let none most louing bretheren be terrified for feare of future persecutiō or the cōming of antichrist let euery one be armed both by euangelicall exhortatiōs diuine preceptes against all occasions antechrist commeth but Christ shall ouercome Let the enimie exercise his mallice vppon vs our lord doth follovve to reuenge our deathe sufferinge our aduersary threateneth in his furie but there is one that can deliuer vs from his handes he is rather to be feared vvhose anger none can eschevve him selfe vvillinge vs not to feare those that killed the body but they can not Kill the soule but rather to feare him that can destroy both soule body in hell againe vvhoso euer loueth his ovvne life shall loose it vvho soeuer hateth his life in this vvorlde shall preserue the same for life euerlastinge Vvhen men do exercise them selues for a secular combat they thincke it a great honour glory if in the vievv of the emperour and presence of the people he be crovvned Behold an honorable vvourthy combat the revvard vvherof is no lesse vvorth then an euerlastinge crovvne god beholdeth vs fighting and casting his eie vppon suche that he vouchafeth to make his ovvn childrē doth enioy the spectacle of our strife In this chalenge of our faith vve be made a spectaclevnto god vnto Christ and his holy angels hovv great an honour is it to enter into the battell in the presence of god and to be crovvned by Christ the iudge of our chalenge let vs arme our selues most louing bretheren vvithall force and strength and let vs prepare our selues for the fight vvith an incorrupt minde sincere faith and deuout affection as the armie of god marched in the vantgard let those that did euer stand arme them selues least they should fall Let those that are fallen prepare them selues that they may recouer vvhat