A discourse of the religion anciently professed by the Irish and British. By James Usher Archbishop of Armagh, and Primate of IrelandA discourse of the religion anciently professed by the Irish and Brittish. By Iames Vssher Archbishop of Armagh, and Primate of Ireland
James Ussher 1581–1656London: printed by Robert for Partners of the Irish Stock, 1631London: printed by Robert for Partners of the Irish Stocke, 1631
[8], 133, [11] p. · 37k words · STC 24549 · ESTC S118950
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
What hath been said of the married Clergy, concerneth the Seculars, and not the Regulars, whereof there was a very great number in Ireland; because herea almost all the Prelates were wont to be ⟨p. 55⟩chosen into the Clergy out of monasteries. For our monasteries in ancient time were the seminaries of the ministry: being as it were so many Colleges of learned divines, whereunto the people did usually resort for instruction, and from whence the Church was wont continually to be supplied with able ministers. The benefit whereof was not only contained within the limits of this Island, but did extend it self to foreign countries likewise. For this was it that drewb Egbert and Ceaddae (for example) into Ireland; that they might there lead a monastical life in prayers and continency and meditation of the holy Scriptures: and hence were those famous monasteries planted in England by Aidan, Finan, Colman, and others; unto whichc the people flocked apace on the Lords day, not for the feeding of their body, but for the learning of the word of God, as Bede witnesseth. Yea this was the principal means, whereby the knowledge both of the Scriptures and of all other good learning was preserved in that inundation of barbarism, wherewith the whole West was in a manner overwhelmed. Hitherto (saith
Curio) it might seem that the studies of wisdom should quite have perished; unless God had reserved a seed in some corner of the world. Among the Scottish and the Irish something as yet remained of the doctrine of the knowledge of God and of civill honesty; because there was no terror of arms in those utmost ends of the world. And we may there behold and adore the great goodness of God; that among the
⟨p. 56⟩
Scots, and in those places where no man would have thought it, so many great companies should be gathered together under a most strict discipline.
WHat hath beene said of the married Clergie, concerneth the Seculars, and not the Regulars, whereof there was a very great number in Ireland; because herea almost all the Prelates were wont to bee ⟨p. 55⟩chosen into the Clergie out of monasteries. For our monasteries in ancient time were the seminaries of the ministerie: being as it were so many Colledges of learned divines, whereunto the people did usually resort for instruction, and from whence the Church was wont continually to bee supplied with able ministers. The benefit whereof was not onely contained within the limits of this Iland, but did extend it selfe to forraine countries likewise. For this was it that drewb Egbert and Ceaddae (for example) into Ireland; that they might there leade a monasticall life in prayers and continencie and meditation of the holy Scriptures: and hence were those famous monasteries planted in England by Aidan, Finan, Colman, and others; unto whichc the people flockt apace on the Lords day, not for the feeding of their body, but for the learning of the word of God, as Beda witnesseth. Yea this was the principall meanes, whereby the knowledge both of the Scriptures and of all other good learning was preserved in that inundation of barbarisme, wherewith the whole West was in a manner overwhelmed. Hitherto (saithd Curio) it might seeme that the studies of wisedome should quite have perished; unlesse God had reserved a seed in some corner of the world. Among the Scottish and the Irish something as yet remained of the doctrine of the knowledge of God and of civill honesty; because there was no terrour of armes in those utmost ends of the world. And we may there behold and adore the great goodnesse of God; that among the ⟨p. 56⟩Scots, and in those places where no man would have thought it, so many great companies should bee gathered together under a most strict discipline.
a[…] in clerum electi […] distinct 3. cap. 29.〈…〉 in clerum electi 〈…〉 distinct 3. cap. 29.
bEcgbenu• cum C•adda adolescente & ipse adolescens in Hiberniâ monasticam in orationibus & continentiâ & meditation divinarū scriptura•um vitam sedulus agebat. Bed. lib. 4. hist. cap. 3.Ecgbenu• cum C•adda adolescente & ipse adolescens in Hiberniâ monasticam in orationibus & continentiâ & meditatione divinarū scriptura•um vitam sedulus agebat. Bed. lib. 4. hist. cap. 3.
cSed & diebus Dominicis ad ecclesiam sive ad monasteria certatim, non reficiendi eorp•ris, sed erudiendi sermonis Dei gratiâ confluebant Id. lib. 3. cap. 26.
dHactenus videri poterat actum esse cum sapientiae studiis; nisi semen Deus servâsset in aliquo mundi angulo. In Scotis & Hibernis haeserat aliquid adhuc de doctrinâ cognitionis Dei & honestatis civilis; quòd nullus fuerit in ultimis illis mundi finibus armorum terror, &c. Et summam possumus ibi conspicere & adorare Dei bonitatem; quòd in Scotis, & locis, ubi nemo putâsset, tam numerosi coaluerint sub strictissimâ disciplinâ coetus. Jacob. Curi•, lib. • rerum Chronology.Hactenus videri poterat actum esse cum sapientiae studiis; nisi semen Deus servâsset in aliquo mundi angulo. In Scotis & Hibernis haeserat aliquid adhuc de doctrinâ cognitionis Dei & honestatis civilis; quòd nullus fuerit in ultimis illis mundi finibus armorum terror, &c. Et summam possumus ibi conspicere & adorare Dei bonitatem; quòd in Scotis, & locis, ubi nemo putâsset, tam numerosi coaluerint sub strictissimâ disciplinâ coetus. Jacob. Curi•, lib. • rerum Chronologie.
How strict their discipline was, may appear partly by the Rule, and partly by the Daily penances of Monks; which are yet extant of Columbanus his writing. In the later of these, for the disobedience of Monks these penances are prescribed. eIf any brother be disobedient; he shall fast two days, with one biscuit and water. If any say, I will not do it; three days, with one biscuit and water. If any murmur; two days, with one biscuit and water. If any do not ask leave, or tell an excuse; two days, with one biscuit and water▪ and so in other particulars. In his Rule, these good lessons doth he give unto his Monks, among many others. That fit profited them little, if they were virgins in body, and were not virgins in mind. that they gshould daily profit, as they did daily pray, and daily read. that hthe good things of the Pharisee being vainly praised were lost, and the sins of the Publican being accused vanished away: and therefore that a great word should not come out of the mouth of a Monk, lest his great labour should perish. They were not taught to vaunt of their state of perfection, and works of supererogation: or to argue from thence (as Celestius the Pelagian Monk sometime did) that iby the nature of their free will they had such a possibility of not sinning, that ⟨p. 57⟩they were able also to do more than was commanded; because they did observe perpetual virginity which is not commanded, whereas for not sinning it is sufficient to fulfil the precepts. It was one of the points which Gallus (the scholar of Columbanus) delivered in his sermon preached at Constance; that our Saviour kdid so persuade the Apostles & their followers to lay hold upon the good of virginity; that yet they should know, it was not of humane industry, but of divine gift. and it is a good observation which we read in Claudius: that lnot only in the splendour of bodily things, but also in mournful abasing of ones self, there may be boasting; and that so much the more dangerous, as it deceiveth under the name of the service of God.
How strict their discipline was, may appeare partly by the Rule, and partly by the Daily penances of Monkes; which are yet extant of Columbanus his writing. In the later of these, for the disobedience of Monkes these penances are prescribed. eIf any brother bee disobedient; hee shall fast two dayes, with one bisket and water. If any say, I will not do it; three dayes, with one bisket and water. If any murmure; two dayes, with one bisket and water. If any doe not aske leave, or tell an excuse; two dayes, with one bisket and water▪ and so in other particulars. In his Rule, these good lessons doth hee give unto his Monkes, among many others. That fit profited them little, if they were virgins in body, and were not virgins in minde. that they gshould daily profit, as they did daily pray, and daily reade. that hthe good things of the Pharisee being vainly praised were lost, and the sinnes of the Publican being accused vanished away: and therefore that a great word should not come out of the mouth of a Monke, lest his great labour should perish. They were not taught to vaunt of their state of perfection, and workes of supererogation: or to argue from thence (as Celestius the Pelagian Monke sometime did) that iby the nature of their free will they had such a possibility of not sinning, that ⟨p. 57⟩they were able also to doe more than was commanded; because they did observe perpetuall virginity which is not commanded, whereas for not sinning it is sufficient to fulfill the precepts. It was one of the points which Gallus (the scholler of Columbanus) delivered in his sermon preached at Constance; that our Saviour kdid so perswade the Apostles & their followers to lay hold upon the good of virginity; that yet they should know, it was not of humane industry, but of divine gift. and it is a good observation which wee reade in Claudius: that lnot only in the splendour of bodily things, but also in mournfull abasing of ones selfe, there may bee boasting; and that so much the more dangerous, as it deceiveth under the name of the service of God.
eSi quis frater inobediens fuerit; duos dies uno paxmate & aquâ. Si quis dicit, Non faci•m; tres dies uno paxmatio & aquâ. Si quis ••murat; duos dies uno paxmatio & aquâ. Si quis veniam non petit, aut dicit excu••tionem; […] dies uno paxmatio & aquâ. Col•• lib. de quatidi••us P••itentus […] ca 10. MS. in ••asteris S. Galli.Si quis frater inobediens fuerit; duos dies uno paxmate & aquâ. Si quis dicit, Non faci•m; tres dies uno paxmatio & aquâ. Si quis ••murat; duos dies uno paxmatio & aquâ. Si quis veniam non petit, aut dicit excu••tionem; 〈…〉 dies uno paxmatio & aquâ. Col•• lib. de quatidi••us P••itentus 〈…〉 ca 10. MS. in ••asteris S. Galli.
fQuid prodest, si virgo corpore sit, & non sit virgo •ente? Id. in Regulâ […]. cap. 8.Quid prodest, si virgo corpore sit, & non sit virgo •ente? Id. in Regulâ 〈…〉. cap. 8.
gQuotidie proficiendum est: sicut quotidie orandum, quotidicque est legendum. Ibid. cap. 5.
hBona vanè laudat• Pharis•i perierunt: & peccata Publicani accusata evanuerunt. Non exeat igitur verbum grande de ore Monachi: ne suus grandis pereat labour. Ibid. cap. 7.Bona vanè laudat• Pharisi perierunt: & peccata Publicani accusata evanuerunt. Non exeat igitur verbum grande de ore Monachi: ne suus grandis pereat labor. Ibid. cap. 7.
Our Monks were religious in deed, and not in name only; far from the hypocrisy, pride, idleness and uncleanness of those evil beasts and slothful bellies that afterward succeeded in their room. Under colour of forsaking all, they did not hook all unto themselves; nor under semblance of devotion did they devour widows houses: they held begging to be no point of perfection; butm remembered the words of our Lord Jesus, how he said, It is a more blessed thing to give rather than to take. When king Sigebert made large offers unto Columbanus and his companions, to keep them within his dominions in France: he received such another answer from them, asn Thaddaeus in the Ecclesiastical history is said to have given unto Abgarus the governor of Edessa: oWe who have forsaken our own, that according ⟨p. 58⟩to the commandment of the Gospel we might follow the Lord, ought not to embrace other mens riches; lest peradventure we should prove transgressors of the divine commandment. How then did these men live, will you say? Walafridus Strabus telleth us, thatp some of them wrought in the garden, others dressed the orchard; Gallus made nets and took fish, wherewith he not only relieved his own company, but was helpful also unto strangers. So Bede reporteth of Cuthbert, that when he retired himself unto an anchoretical life, heq first indeed received a little bread from his brethren to feed upon, and drank out of his own well; but afterwards he thought it more fit to live by the work of his own hands, after the example of the Fathers: and therefore entreated, that instruments might be brought him wherewith he might till the earth, and corn that he might sow.
rQuique suis cupiens victum conquirere palmis;
Incultam pertentat humum proscindere ferro,
Et sator edomitis any spem credere glebis.
The like doth he relate ofs Furseus; and Bonifacius oft Livinus; and Theodorus Campidonensis (or whosoever else wrote that book) ofu Gallus, Magnoaldus, and the rest of the followers of Columbanus; that they got their living by the labour of their own hands. And thex Apostles rule is generally laid down for all Monks, in the life of Furseus: yThey which live in Monasteries should work with silence, and eat their own bread.
Our Monkes were religious in deede, and not in name only; farre from the hypocrisie, pride, idlenesse and uncleannesse of those evill beasts and slothfull bellies that afterward succeeded in their roome. Under colour of forsaking all, they did not hooke all unto themselves; nor under semblance of devotion did they devoure widowes houses: they held begging to bee no point of perfection; butm remembred the words of our Lord Iesus, how he said, It is a more blessed thing to give rather than to take. When king Sigebert made large offers unto Columbanus and his companions, to keep them within his dominions in France: hee received such another answer from them, asn Thaddaeus in the Ecclesiasticall history is said to have given unto Abgarus the governour of Edessa: oWee who have forsaken our owne, that according ⟨p. 58⟩to the commandement of the Gospel we might follow the Lord, ought not to embrace other mens riches; lest peradventure we should prove transgressors of the divine commandement. How then did these men live, will you say? Walafridus Strabus telleth us, thatp some of them wrought in the garden, others dressed the orchard; Gallus made nets and tooke fish, wherewith hee not only relieved his owne company, but was helpfull also unto strangers. So Bede reporteth of Cuthbert, that when hee retired himselfe unto an anchoreticall life, heq first indeed received a little bread from his brethren to feede upon, and dranke out of his owne well; but afterwards hee thought it more fit to live by the worke of his owne hands, after the example of the Fathers: and therefore intreated, that instruments might bee brought him wherewith he might till the earth, and corne that hee might sowe.
rQuique suis cupiens victum conquirere palmis;
Incultam pertentat humum proscindere ferro,
Et sator edomitis anni spem credere glebis.
The like doth hee relate ofs Furseus; and Bonifacius oft Livinus; and Theodorus Campidonensis (or whosoever else wrote that booke) of
oQui nostra reliquimus, ut secundùm Evangelicam jussionem Dominum sequeremur, non debemus alienas amplecti divitias; ne fortè praevagicatores simus divini mandati. Walafrid. Strab. vit. Galli, lib. 1. cap. 2.
pAlii hortum labour averunt, alii arbours pomiferas excoluerunt. B. verò Gallus texebat retia, &c. & de •odem labore afliduas populo benedictions exhibuit. Ibid. cap. 6.Alii hortum labor averunt, alii arbores pomiferas excoluerunt. B. verò Gallus texebat retia, &c. & de •odem labore afliduas populo benedictiones exhibuit. Ibid. cap. 6.
qEt primùm quidem permodicum ab eis panem, quo vesceretur accipi•hat, ac suo bibebat è font: postmodùm verò proprio mantum labour juxta exempla patrum vivere magis aptum ducebat. Rogavit ergo afferri sibi instrumenta quibus terram exerceret, & triticum quod fereret. Bed. vit. Cuthbert. pros. cap. 19. Vid. li. 4. hist, eccles. cap. 28.Et primùm quidem permodicum ab eis panem, quo vesceretur accipi•hat, ac suo bibebat è fonte: postmodùm verò proprio mantum labore juxta exempla patrum vivere magis aptum ducebat. Rogavit ergo afferri sibi instrumenta quibus terram exerceret, & triticum quod fereret. Bed. vit. Cuthbert. pros. cap. 19. Vid. li. 4. hist, eccles. cap. 28.
But now there is start up a new generation of men, that refuse to eat their own bread, and count it a high point of sanctity to live by begging of other mens bread; if yet the course they take may rightly be termed begging. For as Richard Fitz-Ralph, that famous Archbishop of Armagh, objected to their faces, before the Pope himself and his Cardinals in zhis time (and the matter is little amended, I wise, in ours) scarce could any great or mean man of the Clergy or the Laity eat his meat, but such kind of beggars would be at his elbow: not like other poor folks humbly craving alms at the gate or the door (as Francis did command and teach them in his Testament) by begging; but without shame intruding themselves into courts or houses, and lodging there. where, without any inviting at all, they eat and drink what they do find among them: and not with that content, carry away with them either wheat, or meal, or bread, or flesh, or cheeses (although there were but two in an house) in a kind of an extorting manner; there being none that can deny them, unless he would cast away natural shame.
But now there is start up a new generation of men, that refuse to eate their own bread, and count it a high point of sanctity to live by begging of other mens bread; if yet the course they take may rightly bee termed begging. For as Richard Fitz-Ralphe, that famous Archbishop of Armagh, objected to their faces, before the Pope himselfe and his Cardinals in zhis time (and the matter is little amended, I wisse, in ours) scarce could any great or meane man of the Clergie or the Laitie eate his meate, but such kinde of beggers would be at his elbowe: not like other poore folkes humbly craving almes at the gate or the doore (as Francis did cammand and teach them in his Testament) by begging; but without shame intruding themselves into courts or houses, and lodging there. where, without any inviting at all, they eate and drinke what they doe finde among them: and not with that content, carry away with them eyther wheate, or meale, or bread, or flesh, or cheeses (although there were but two in an house) in a kinde of an extorting manner; there being none that can deny them, unlesse he would cast away naturall shame.
z•am enim istis in temporibus non poterit magnus aut mediocris in clero & populo aut vix cibum sumere, ubi tales non affuerint mendicantes: non more pauperum petentes ad portas vel ostia humiliter eleemosynam (ut Franciscus in Testamento praecepit & docuit) mendicando; sed curias, sive domos, sine verecundiâ penetrantes, & inibi hospitantes, nullatenùs invitati, edunt & bibunt quae apud eos reperiunt. secum nihilominùs aut grana, aut similam, aut panes, aut carnes, seu caseos (et•amsi in domo non fuerint nisiduo) secum extorquendo reportant: nec eis quisquam poterit denegare, nisi verecundiam naturalem abjiciat. Rich. Armachanus, in Defensorio Curaterum, pag. 56. 57. edit. Paris. an. 1625. (collat. cum vetere editione Ascensianâ.)
This did that renowned Primate (whose anniversary memory is still celebrated in Dundalk, where he was borne and buried, by the name of Saint Richard) publicly deliver in the year 1357. at the Consistory of Avignon: where he stoutly maintained against the whole rabble of the Friars, what he had preached the year before at Pauls Cross unto the ⟨p. 60⟩people. namely,a that our Lord Jesus Christ, although in his humane conversation he was always poor, byet did he never voluntarily beg himself, cnor taught others so to do, dbut taught the plain contrary: and ethat no man could prudently & holily take upon himself the perpetual observation of voluntary beggary; forasmuch as such kind of begging, as well by Christ, as by his Apostles and Disciples, by the Church and by the holy Scriptures, was both dissuaded and also reproved.
This did that renowned Primate (whose anniversary memory is still celebrated in Dundalke, where hee was borne and buried, by the name of Saint Richard) publickly deliver in the yeere 1357. at the Consistory of Avinion: where he stoutly maintained against the whole rabble of the Friars, what hee had preached the yeere before at Pauls Crosse unto the ⟨p. 60⟩people. namely,a that our Lord Iesus Christ, although in his humane conversation hee was alwayes poore, byet did hee never voluntarily begge himselfe, cnor taught others so to doe, dbut taught the plaine contrary: and ethat no man could prudently & holily take upon himself the perpetuall observation of voluntary beggary; forasmuch as such kinde of begging, as well by Christ, as by his Apostles and Disciples, by the Church and by the holy Scriptures, was both disswaded and also reproved.
aPrima conclusio erat, quòd Dominus Jesus Christus in conversatione suâ humanâ semper pauper erat, non quia propter se paupertatem dilexit aut voluit. Ibid. pag. 104, 105.Prima conclusio erat, quòd Dominus Iesus Christus in conversatione suâ humanâ semper pauper erat, non quia propter se paupertatem dilexit aut voluit. Ibid. pag. 104, 105.
bSecunda conclusio erat, quòd Dominus noster Jesus Christus nunquam spontaneè mendicavit. Ib. pag. 107.Secunda conclusio erat, quòd Dominus noster Iesus Christus nunquam spontaneè mendicavit. Ib. pag. 107.
dQuarta conclusio fuit; quòd Dominus noster Jesus Christus docuit non debere homines spontaneè mendicare. Ibid. pag. 123.Quarta conclusio fuit; quòd Dominus noster Iesus Christus docuit non debere homines spontaneè mendicare. Ibid. pag. 123.
eQuinta conclusio erat; quod nullis potest prudenter & sanctè spontaneam mendicitatem super see assumere perpetuò asservandam. quoniam ex quo talis mendicitas vel mendicatio est dissuasa à Christo, à suis Ap•sto•• & Discipulis, & ab Ecclesiâ ac sacris Scripturis, ac etiam reprobata: consequitur quòd non potest prudenter & sanctè assumi hoc modo. Ibid. pag. 131. Vid. ejusd. Richardi sermonem 3 apud Crucem Londi•. edit. Paris an. 1512.Quinta conclusio erat; quod nullis potest prudenter & sanctè spontaneam mendicitatem super se assumere perpetuò asservandam. quoniam ex quo talis mendicitas vel mendicatio est dissuasa à Christo, à suis Ap•sto•• & Discipulis, & ab Ecclesiâ ac sacris Scripturis, ac etiam reprobata: consequitur quòd non potest prudenter & sanctè assumi hoc modo. Ibid. pag. 131. Vid. ejusd. Richardi sermonem 3 apud Crucem Londi•. edit. Paris an. 1512.
His Countryman Henry Crumpe (a Monk of the Cistercian order in Baltinglas) not long after, treading in his steps, was accused for delivering in his Determinations at Oxford: thatf the Friars of the four Mendicant orders are not, nor ever were instituted by Gods inspiration, but that contrary to the general Council of Lateran, held under Innocent the third (which prohibited the bringing in of any more new religious orders into the Church) and by feigned and false dreams, Pope Honorius being persuaded by the Friars, did confirm them. andg that all the Doctors which did ⟨p. 61⟩determine for the Friars side, were either afraid to speak the truth, lest their books should be condemned by the Friars that had gotten to be Inquisitors; or said, As it seemeth, or proceeded only by way of disputation and not of determination: because if they had spoken the truth plainly in the behalf of the Church, the Friars would have persecuted them, as they d•d persecute the holy Doctor Armachanus. Which Crumpe himself found afterwards to be too true by his own experience. for he was forced to deny and abjure these assertions in the house of the Carmelite Friars at Stanford, before William Courtney Archbishop of Canterbury: and then silenced, that he should not exercise publicly any act in the Schools, either by reading, preaching, disputing, or determining; until he should have a special licence from the said Archbishop so to do.
His Countryman Henry Crumpe (a Monke of the Cistercian order in Baltinglas) not long after, treading in his steps, was accused for delivering in his Determinations at Oxford: thatf the Friars of the foure Mendicant orders are not, nor ever were instituted by Gods inspiration, but that contrary to the generall Councell of Lateran, held under Innocent the third (which prohibited the bringing in of any more new religious orders into the Church) and by feigned and false dreames, Pope Honorius being perswaded by the Friars, did confirme them. andg that all the Doctors which did ⟨p. 61⟩determine for the Friars side, were eyther affraid to speak the truth, lest their books should be condemned by the Friars that had gotten to be Inquisitors; or said, As it seemeth, or proceeded onely by way of d•sputation and not of determination: because if they had spoken the truth plainly in the behalfe of the Church, the Friars would have persecuted them, as they d•d persecute the holy Doctor Armachanus. Which Crumpe himselfe found afterwards to be too true by his owne experience. for hee was forced to deny and abjure these assertions in the house of the Carmelite Friars at Stanford, before William Courtney Archbishop of Canterbury: and then silenced, that hee should not exercise publickly any act in the Schooles, either by reading, preaching, disputing, or determining; untill hee should have a speciall licence from the said Archbishop so to doe.
fQuòd fratres de quatuor ordinibus Mendican••• non sunt nec fuer•at Domino inspirante instituti; sed contra Concilium general […] sub Innocentio tertio celebratum, ac per ficta & falsa & falsa somnia, Papa Honorius suasus à fratr••bus eos confirmavit. Act. contra Henr. Crumpe, in Thomae Waldensis Fasciculo […], quem Msum •abeo.Quòd fratres de quatuor ordinibus Mendican••• non sunt nec fuer•at Domino inspirante instituti; sed contra Concilium generale 〈…〉 sub Innocentio tertio celebratum, ac per ficta & falsa & falsa somnia, Papa Honorius suasus à fratr••bus eos confirmavit. Act. contra Henr. Crumpe, in Thomae Waldensis Fasciculo 〈…〉, quem MSum •abeo.
gQuòd omnes Doctores determinantes pro part fratrum […] Dudum, vel timuerunt veritatem dicere, ne eorum libri per fratres Inquisitors haer••• pravitatis damnarentur; vel dixerunt, ut videtur, vel solùm disputative & non deter••tivè processerunt: quia si planè veritatem pro Ecclesiâ dixissent, persecuti eos fuisse•• Fratres, sicut persequebantur sanctum Doctorem Armachanum. Ibid.Quòd omnes Doctores determinantes pro parte fratrum 〈…〉 Dudum, vel timuerunt veritatem dicere, ne eorum libri per fratres Inquisitores haer••• pravitatis damnarentur; vel dixerunt, ut videtur, vel solùm disputative & non deter••tivè processerunt: quia si planè veritatem pro Ecclesiâ dixissent, persecuti eos fuisse•• Fratres, sicut persequebantur sanctum Doctorem Armachanum. Ibid.
But to leave the begging Friars (being a kind of creatures unknown to the Church for twelve hundred years after Christ) and to return to the labouring Monks: we find it related of our Brendan: that heh governed three thousand such Monks, who by their own labours and handy-work did earn their living. which agreeth well with that saying ascribed to him by the writer of his life:i A Monk ought to be fed and clothed by the labour of his own hands. Neither was there any other order observed in that famous Monastery of Bangor among the Britons,k wherein ⟨p. 62⟩there is said to have been so great a number of Monks, that the Monastery being divided into seven portions (together with the Rectors appointed over them) none of all those portions had less than three hundred persons in them: all which (saith Bede) were w•nt to live by the labour of their own hands. From the destruction of which Monastery, unto the erection of Tuy Gwyn, or White-house (which is said to have been about the year 1146.) the setter forth of the *Welsh Chronicle observeth, that there were no Abbeys among the Britons.
But to leave the begging Friars (being a kinde of creatures unknowne to the Church for twelve hundred yeers after Christ) and to return to the labouring Monkes: wee finde it related of our Brendan: that heh governed three thousand such Monkes, who by their owne labours and handy-worke did earne their living. which agreeth well with that saying ascribed to him by the writer of his life:i A Monke ought to bee fed and clothed by the labour of his owne hands. Neither was there any other order observed in that famous Monasterie of Bangor among the Britons,k wherein ⟨p. 62⟩there is said to have beene so great a number of Monkes, that the Monastery being divided into seven portions (together with the Rectors appointed over them) none of all those portions had lesse than three hundred persons in them: all which (saith Bede) were w•nt to live by the labour of their owne hands. From the destruction of which Monastery, unto the erection of Tuy Gwyn, or White-house (which is said to have beene about the yeere 1146.) the setter forth of the *Welsh Chronicle observeth, that there were no Abbeyes among the Britons.
hTribus monachorum (qui suis, sibi ipsi laboribus victum, manibus operando suppeditabant) millibus praefuisse creditur. Nicol. Horpsfield. hist. Eccles. Angl. lib. 1. cap. 25.
iMonachum oportet labour manuum suarum vesci & vestiri. Vit. S. Brendani.Monachum oportet labore manuum suarum vesci & vestiri. Vit. S. Brendani.
kIn quo tantus fertur fuisse numerus monachorum; ut cùm in septem portiones esset cum praepositis sibi rectoribus monasterium divisum, nulla harum portio minus quàm trecentos homines haberet: qui omnes de labore manuum suarum vivere solebant. Bed. lib. 2. histor. Ecclesiast. cap. 2.
Here in Ireland Bishop Colman founded the Monastery of Magio (in the †county of Limerick) for the entertainment of the English: where they ldid live according to the example of the reverend Fathers (as Bede writeth) under a rule and a canonical Abbot, in great continency and sincerity, with the labour of their own hands. Like whereunto was the monastery of Melrose also, planted by Bishop Aidan and his followers in Northumberland; where St. Cuthbert had his education: who affirmed, that mthe life of such Monks was justly to be admired, which were in all things subject to the commands of their Abbot; and ordered all the times of their watching, praying, fasting, and working, according to his direction.
nExcubiasque, famemque, preces, manuumque laborem
Ad votum gaudent proni fraenare regentis.
Here in Ireland Bishop Colman founded the Monastery of Magio (in the †county of Limrick) for the entertainment of the English: where they ldid live according to the example of the reverend Fathers (as Bede writeth) under a rule and a canonicall Abbot, in great continency and sincerity, with the labour of their owne hands. Like whereunto was the monastery of Mailros also, planted by Bishop Aidan and his followers in Northumberland; where St. Cuthbert had his education: who affirmed, that mthe life of such Monkes was justly to bee admired, which were in all things subject to the commands of their Abbot; and ordered all the times of their watching, praying, fasting, and working, according to his direction.
nExcubiasque, famemque, preces, manuumque laborem
Ad votum gaudent proni fraenare regentis.
†Vid. Arnal. Hibern. a Camdeno edit. ad an. 1370.
lAd exemplum venerabilium patrum, sub regulá & Abbot canonico, in magnâ continentiâ & finceritate proprio labour manuum vivunt. Bed. lib. 4. bist. eccles. cap. 4.Ad exemplum venerabilium patrum, sub regulá & Abbate canonico, in magnâ continentiâ & finceritate proprio labore manuum vivunt. Bed. lib. 4. bist. eccles. cap. 4.
mJure, inquit, est coenobitarū vita miranda, qui Abbatis per emnia subjiciuntur imperiis; ad ejus arbitrium cuncta vigilandi, orandi, jejunandi, atque operandi tempora moderantur. Bed. vit. Cuthbert. pros. cap. 22.Iure, inquit, est coenobitarū vita miranda, qui Abbatis per emnia subjiciuntur imperiis; ad ejus arbitrium cuncta vigilandi, orandi, jejunandi, atque operandi tempora moderantur. Bed. vit. Cuthbert. pros. cap. 22.
As for their fasting (for of their watching and praying there is no question made; and of their working we have already spoken sufficiently) by the ⟨p. 63⟩rule of Columbanus, they wereo every day to fast, and every day to eat: that by this means,p the enabling of them for their spiritual proficiency might be retained, together with the abstinence that did macerate the flesh. He would therefore have themq every day to eat, because they were every day to profit; and because rabstinence, if it did exceed measure, would prove a vice and not a virtue. and he would have them to fast every day too, that is, not to eat any meat at all (for other fasts were not known in those days) until evening.s Let the food of Monks (saith he) be mean, and taken at evening; flying satiety and excess of drink: that it may both sustain them and not hurt them. This was the daily fasting and feeding of them that lived according to Columbanus his rule. although the strictness of the fast seemeth to have been kept on Wednesdays and Fridays only: which were the days of the week, wherein the ancient Irish (agreeable to the custom of the Grecian rather than the Roman Church) were wont to observe abstinence both from meat and from the* marriage bed. Whence in the book before alleged, of the Daily Penances of Monks, we find this order set down by the same Columbanus: thatt if any one, unless he were weak, did upon the Wednesday or Friday eat before the ninth hour (that is to say, before three of the clock in the afternoon, according unto our account) he should be punished with fasting two days in bread and water▪⟨p. 64⟩and in Bede's Ecclesiastical History; thatu such as followed the information of Aidan, did upon the same days observe their fast, until the same hour. in which history we also read of Bishop Cedd (who was brought up at Lindisfarne with our Aidan and Finan) that keeping a strict fast, upon a special occasion, in the time of Lent, he didx every day, except the Lords day, continue his fast, (as the manner was) until the evening; and then also did eat nothing but a small pittance of bread, and one egg, with a little milk mingled with water. Where by the way you may note, that in those days eggs were eaten in Lent, and the Sundays excepted from fasting, even then when the abstinence was precisely and in more than an ordinary manner observed.
As for their fasting (for of their watching and praying there is no question made; and of their working wee have already spoken sufficiently) by the ⟨p. 63⟩rule of Columbanus, they wereo every day to fast, and every day to eate: that by this meanes,p the enabling of them for their spirituall proficiency might bee retained, together with the abstinence that did macerate the flesh. Hee would therefore have themq every day to eate, because they were every day to profit; and because rabstinence, if it did exceed measure, would prove a vice and not a vertue. and he would have them to fast everie day too, that is, not to eate any meate at all (for other fasts were not knowne in those dayes) untill evening.s Let the food of Monkes (saith he) be meane, and taken at evening; flying satiety and excesse of drink: that it may both sustaine them and not hurt them. This was the daily fasting and feeding of them that lived according to Columbanus his rule. although the strictnesse of the fast seemeth to have beene kept on Wednesdayes and Fridayes onely: which were the dayes of the weeke, wherein the ancient Irish (agreeable to the custome of the Grecian rather than the Roman Church) were wont to observe abstinence both from meate and from the* marriage bed. Whence in the booke before alledged, of the Daily Penances of Monkes, we finde this order set downe by the same Columbanus: thatt if any one, unlesse he were weake, did upon the Wednesday or Friday eate before the ninth houre (that is to say, before three of the clocke in the afternoone, according unto our account) hee should be punished with fasting two dayes in bread and water▪⟨p. 64⟩and in Bedes Ecclesiasticall Historie; thatu such as followed the information of Aidan, did upon the same dayes observe their fast, untill the same houre. in which history we also reade of Bishop Cedd (who was brought up at Lindisfarne with our Aidan and Finan) that keeping a strict fast, upon a speciall occasion, in the time of Lent, hee did
oQuotidie jejunandum est, sicut quotidie reficiendum est. Columb. Regul. c. 5.
pQuia haec est vera discretio, ut possibilitas spiritalis profectus cum abstinentiâ carnem macetante retentetur. Ibid.
qIdeò quotidie edendum est, quia quotidie proficiendum est. Ibid.
rSi enim modum abstinentia excesserit, vitium non virtus erit. Ibid.
sCibus sit vilis & vespertinus Monachorum, satietatem fugiens & potus ebrietatem; ut & sustineat, & non noccat. Ibid.
*Synodus Hiberniensium dicit. In tribus quadragesimis any, in die Dominico & in quartâ feriâ & sextâ, conjugaies continere see debent. Canonum Collectio, cujus initium; Sancta Synodus bis in anno decrevit habere Concilia. MS. in Bibliothecâ Cotton.Synodus Hiberniensium dicit. In tribus quadragesimis anni, in die Dominico & in quartâ feriâ & sextâ, conjugaies continere se debent. Canonum Collectio, cujus initium; Sancta Synodus bis in anno decrevit habere Concilia. MS. in Bibliothecâ Cotton.
tSi quis ante horam nonam quartâ sextaque feriâ manducat, nisi infirmus; duos dies in pane & aquâ. Columban. lib. de quotidianis Poenitent. monachor. cap. 13.
uCujus exemplis informati, tempore illo, religiosi quique viri ac foeminae, consuetudinem fecerunt per totum annum, (exceptâ remissione quinquagesimae Paschalis) quartâ & sextâ sabbati jeiunium ad nonam usque horam protelare. Bed. lib. 3. hist. eccles. cap. 5.Cujus exemplis informati, tempore illo, religiosi quique viri ac foeminae, consuetudinem fecerunt per totum annum, (exceptâ remissione quinquagesimae Paschalis) quartâ & sextâ sabbati ieiunium ad nonam usque horam protelare. Bed. lib. 3. hist. eccles. cap. 5.
xQuibus diebus cunctis, exceptâ Dominicâ, iciunium ad vesperam juxta morem protelans; nec tunc nisi panis permodicum, & unum ovum gallinaceum, cum parvo lacte aquâ mixto percipiebat. Ibid. cap. 23.Quibus diebus cunctis, exceptâ Dominicâ, iciunium ad vesperam iuxta morem protelans; nec tunc nisi panis permodicum, & unum ovum gallinaceum, cum parvo lacte aquâ mixto percipiebat. Ibid. cap. 23.
But generally for this point of the difference of meats, it is well noted by Claudius out of S. Augustin, that ythe children of wisdom do understand, that neither in abstaining nor in eating is there any virtue; but in contentedness of bearing the want, and temperance of not corrupting a mans self by abundance, and of opportunely taking or not taking those things, of which not the use but the concupiscence is to be blamed. and in the life of Furseus, the hypocrisy of them is justly taxed, that being zassaulted with spiritual vices, do yet omit the care of them, and afflict their body with abstinence: ⟨p. 65⟩who aabstaining from meats, which God hath created to be received with thanksgiving, fall to wicked things, as if they were lawful; namely to pride, covetousness, envy, false witnessing, backbiting. Of whom Gildas giveth this good censure, in one of his Epistles which now are lost. bThese men, while they do feed on bread by measure, for this same very thing do glory without measure; while they use water, they are withal drenched with the cup of hatred; while they feed on dry meats, they use detractions; while they spend themselves in watchings, they dispraise others that are oppressed with sleep; preferring fasting before charity, watching before justice, their own invention before concord, severity before humility, and lastly, man before God. Such mens fasting, unless it be proceeded unto by some virtues, profiteth nothing at all: but such as accomplish charity, do say with the harp of the holy Ghost; All our righteousnesses are as the cloth of a menstruous woman. Thus Gildas: who upon this ground layeth down this sound conclusion; wherewith we will shut up this whole matter. cAbstinence from corporal meats is unprofitable without charity. They are therefore the better men, who do not fast much, nor abstain from the creature of God beyond measure, but carefully keep their ⟨p. 66⟩heart within pure before God, from whence they know cometh the issue of life: than they who eat no flesh, nor take delight in secular dinners, nor ride with coaches or horses, thinking themselves hereby to be as it were superior to others▪ upon whom death hath entered through the windows of haughtiness.
But generally for this point of the difference of meats, it is well noted by Claudius out of S. Augustin, that ythe children of wisedome doe understand, that neither in abstaining nor in eating is there any vertue; but in contentednesse of bearing the want, and temperance of not corrupting a mans selfe by abundance, and of opportunely taking or not taking those things, of which not the use but the concupiscence is to be blamed. and in the life of Furseus, the hypocrisie of them is justly taxed, that being zassaulted with spirituall vices, doe yet omit the care of them, and afflict their body with abstinence: ⟨p. 65⟩who aabstaining from meates, which God hath created to be received with thankesgiving, fall to wicked things, as if they were lawfull; namely to pride, covetousnesse, envy, false witnessing, backbiting. Of whom Gildas giveth this good censure, in one of his Epistles which now are lost. bThese men, while they doe feed on bread by measure, for this same very thing doe glory without measure; while they use water, they are withall drenched with the cup of hatred; while they feed on dry meates, they use detractions; while they spend themselves in watchings, they disprayse others that are oppressed with sleepe; preferring fasting before charitie, watching before justice, their owne invention before concord, severitie before humilitie, and lastly, man before God. Such mens fasting, unlesse it be proceeded unto by some vertues, profiteth nothing at all: but such as accomplish charitie, doe say with the harpe of the holy Ghost; All our righteousnesses are as the cloth of a menstruous woman. Thus Gildas: who upon this ground layeth downe this sound conclusion; wherewith wee will shut up this whole matter. cAbstinence from corporall meats is unprofitable without charitie. They are therefore the better men, who doe not fast much, nor abstaine from the creature of God beyond measure, but carefully keepe their ⟨p. 66⟩heart within pure before God, from whence they know commeth the issue of life: than they who eate no flesh, nor take delight in secular dinners, nor ride with coaches or horses, thinking themselves hereby to bee as it were superiour to others▪ upon whom death hath entred through the windows of haughtinesse.
yOstendens evidenter, filios sapientiae intelligere, nec in abstinendo nec in manducando esse justitiam; sed in aequanimitate tolerandi inopiam, & temperanti• per abundantiam non se co•rumpendi, atque opportunè sumendi vel non sumendi ea, quorum non usus sed concupiscentia reprehendenda est. Claud. lib. 2. in Matth.Ostendens evidenter, filios sapientiae intelligere, nec in abstinendo nec in manducando esse iustitiam; sed in aequanimitate tolerandi inopiam, & temperanti• per abundantiam non se co•rumpendi, atque opportunè sumendi vel non sumendi ea, quorum non usus sed concupiscentia reprehendenda est. Claud. lib. 2. in Matth.
zSunt nonnulli, qui spiritualibus vitiis impugnantur; sed his omissis, corpus in abstinentiâ affigunt. Vit. S. Fursei.
aMulti enim cibis, quos Deus ad percipiendum cum gratiarum actione creavit, abstinentes, haec nefanda quasi licita sumunt; hoc est, superbiam, avaritiam, invidiam, falsum testimonium, blasphemiam. Ibid.
bGildas in epistolis su••. Hi dum pane ad mensuram vescuntur, pro hoc ipso fine mensurâ gloriantur, dumb aquâ utuntur, simul odii poculo potantur; dumb siccis ferculis vescuntur, detractionibus utuutur; dumb vigiliis expendunt, alios somno pressos vituperant: jeiunium caritati, vigilias justitiae, propriam adinventionem concordiae, clausulam Ecclesiae (all. Cellae,) severitatem humilitati, postremò hominem Deo anteponunt. Horum jeiunium, nisi per aliquas virtutes adfectatur, nihil prodest. qui verò caritatem perficiunt, cum citharâ Spiritus sancti dicunt: Quasi pannus menstruatae, omnes justitiae nostrae sunt. Ex libro Canonum Cottoniano, titulorum 66.Gildas in epistolis su••. Hi dum pane ad mensuram vescuntur, pro hoc ipso fine mensurâ gloriantur, dum aquâ utuntur, simul odii poculo potantur; dum siccis ferculis vescuntur, detractionibus utuutur; dum vigiliis expendunt, alios somno pressos vituperant: ieiunium caritati, vigilias iustitiae, propriam adinventionem concordiae, clausulam Ecclesiae (al. Cellae,) severitatem humilitati, postremò hominem Deo anteponunt. Horum ieiunium, nisi per aliquas virtutes adfectatur, nihil prodest. qui verò caritatem perficiunt, cum citharâ Spiritus sancti dicunt: Quasi pannus menstruatae, omnes iustitiae nostrae sunt. Ex libro Canonum Cottoniano, titulorum 66.
Concerning the Catholic Church, our Doctors taught with S. Gregory; that God ahath a vineyard, to wit, the universal Church, which from just Abel until the last of the elect that shall be borne in the end of the world, as many Saints as it hath brought forth, so many branches (as it were) hath it budded. that bthe congregation of the just is called the kingdom of heaven; which is the Church of the just. that cthe sons of the Church be all such as from the beginning of mankind until now, have attained to be just and holy. that dwhat is said of the body, may be said also of the members; and that in this respect, as well the Apostles and all believers, as the Church it self, have the title of ⟨p. 67⟩a pillar given them in the Scriptures. that ethe Church may be considered two manner of ways: both that which neither hath spot nor wrinkle and is truly the body of Christ, and that which is gathered in the name of Christ without full and perfect virtues; which notwithstanding by the warrant of the Apostle, may have the name of the Church given unto it, although it be depraved with error. that fthe Church is said not to have spot or wrinkle, in respect of the life to come. that when the Apostle saith; In a great house there are not only vessels of gold, &c. but some to honour and some to dishonour: (2 Tim. 2. 20.) by this ggreat house he doth not understand the Church (as some have thought) which hath not spot nor wrinkle: but the world, in which the tares are mingled with the wheat. that yet in hthe holy Church also, the evil are mingled with the good, and the reprobate with the elect: and that in this respect it is resembled unto the wise and foolish virgins; as also to ithe Kings marriage, by which this present Church is designed, wherein the good and the bad do meet together. So that kin this Church, neither the bad can be without the good, nor the good without the bad: whom the holy Church notwithstanding doth both now receive indifferently, and separate afterwards at their going from hence.
COncerning the Catholike Church, our Doctors taught with S. Gregory; that God ahath a vineyard, to wit, the universall Church, which from just Abel untill the last of the elect that shall be borne in the end of the world, as many Saints as it hath brought forth, so many branches (as it were) hath it budded. that bthe congregation of the just is called the kingdome of heaven; which is the Church of the just. that cthe sonnes of the Church bee all such as from the beginning of mankinde untill now, have attained to be just and holy. that dwhat is said of the body, may bee said also of the members; and that in this respect, as well the Apostles and all beleevers, as the Church it selfe, have the title of ⟨p. 67⟩a pillar given them in the Scriptures. that ethe Church may be considered two manner of wayes: both that which neyther hath spot nor wrinkle and is truely the body of Christ, and that which is gathered in the name of Christ without full and perfect vertues; which notwithstanding by the warrant of the Apostle, may have the name of the Church given unto it, although it be depraved with errour. that fthe Church is said not to have spot or wrinkle, in respect of the life to come. that when the Apostle saith; In a great house there are not only vessels of gold, &c. but some to honour and some to dishonour: (2 Tim. 2. 20.) by this ggreat house he doth not understand the Church (as some have thought) which hath not spot nor wrinkle: but the world, in which the tares are mingled with the wheate. that yet in hthe holy Church also, the evill are mingled with the good, and the reprobate with the elect: and that in this respect it is resembled unto the wise and foolish virgins; as also to i
aHaber vineam, universam scilicèt Eccl•siam; quae ab Abel justo usque adul•mum e•ectum qui in ••ne mundi na••riturus est, quot sanctos provilit, quasi tot palmites mist. Claud. lib. • in Matth.Haber vineam, universam scilicèt Eccl•siam; quae ab Abel iusto usque adul•mum e•ectum qui in ••ne mundi na••riturus est, quot sanctos prouilit, quasi tot palmites mis•t. Claud. lib. • in Matth.
bCongregatio quippe justorum, regum ••lorum dicitur; quod est Ecclesia in•••rum Id. lib. 3. in Matth.Congregatio quippe iustorum, regum ••lorum dicitur; quod est Ecclesia in•••rum Id. lib. 3. in Matth.
cEcclesiae filii sunt omnes ab institutione generis humani usque nu•c, quotquet justi & sancti esse pomerunt. Id. lib. 2. in Matth.Ecclesiae filii sunt omnes ab institutione generis humani usque nu•c, quotquet iusti & sancti esse pomerunt. Id. lib. 2. in Matth.
dHis & caeteris instruimur, tam Apostol•s omnesque credentes, quàm ipsam quoque Ecclesiam, coluamnam in Scripturis appellari; & nihil interesse de corpore quid dicatur in membris, cùm & corpus dividatur in membra, & membra fint corpori•. Id. in Gal. 2. •• Hitroymo.
The number of the good, Gildas complaineth to ⟨p. 68⟩have been lso exceeding short in his time among the Britons, in comparison of the other; that their mother the Church in a manner did not see them lying in her own lap, albeit they were the only true sons which she had. And for external pressures, our Doctors have delivered, that mthe Church sometimes is not only afflicted, but also defiled with such oppressions of the Gentiles; that if it were possible, her redeemer might seem for a time utterly to have forsaken her: and that, in the raging times of Antichrist,n the Church shall not appear; by reason that the wicked persecutors shall then exercise their cruelty beyond all measure. that in those otimes of Antichrist, not only more often and more bitter torments shall be put upon the faithful, than before were wont to be; but (which is more grievous) the working of miracles also shall accompany those that inflict the torments: as the Apostle witnesseth, saying; Whose coming is after the working of Satan, with all seduction, signs, and lying wonders. namely, pjuggling ones: as it was foretold before; They shall show such signs that, if it were possible, the very elect should be deceived, by such a fantastical power, as Jamnes and Mambres wrought withal before Pharaoh.q What unbeliever ⟨p. 69⟩therefore (say they) will then be converted unto the faith? and who is he that already believeth, whose faith trembleth not and is not shaken? when the persecutor of piety is the worker of wonders: and the same man that exerciseth cruelty with torments, that Christ may be denied; provoketh by miracles, that Antichrist may be believed? And rwhat a pure and a single eye is there need of, that the way of wisdom may be found; against which so great deceivings and errors of evil and perverse men, do make such a noise? all which notwithstanding men must pass through; and so come to most certain peace, and the unmoveable stability of wisdom.
The number of the good, Gildas complaineth to ⟨p. 68⟩have beene lso exceeding short in his time among the Britons, in comparison of the other; that their mother the Church in a manner did not see them lying in her own lap, albeit they were the onely true sonnes which she had. And for externall pressures, our Doctors have delivered, that mthe Church sometimes is not only afflicted, but also defiled with such oppressions of the Gentiles; that if it were possible, her redeemer might seeme for a time utterly to have forsaken her: and that, in the raging times of Antichrist,n the Church shall not appeare; by reason that the wicked persecutors shall then exercise their cruelty beyond all measure. that in those otimes of Antichrist, not onely more often and more bitter torments shall be put upon the faithfull, than before were wont to be; but (which is more grievous) the working of miracles also shall accompany those that inflict the torments: as the Apostle witnesseth, saying; Whose comming is after the working of Satan, with all seduction, signes, and lying wonders. namely, pjuggling ones: as it was foretold before; They shall shew such signes that, if it were possible, the very elect should bee deceived, by such a phantasticall power, as Iamnes and Mambres wrought withall before Pharao.q What unbeleever ⟨p. 69⟩therefore (say they) will then bee converted unto the faith? and who is hee that already beleeveth, whose faith trembleth not and is not shaken? when the persecuter of piety is the worker of wonders: and the same man that exerciseth crueltie with torments, that Christ may be denyed; provoketh by miracles, that Antichrist may bee beleeved? And rwhat a pure and a single eye is there need of, that the way of wisedome may be found; against which so great deceivings and errours of evill and perverse men, doe make such a noyse? all which notwithstanding men must passe through; and so come to most certaine peace, and the unmoveable stabilitie of wisedome.
lExceptis paucia, & valdè, paucis, qui (ob amissioné. tan•ae multitudinis, quae quotidiè p•ona ruit ad tartara) tam brevis numeri habentur; ut •os quodammodò venerabilis matter Ecclesia in suo sinu recumber•es non videat, quos solos veros filios habet. Gild. epist.Exceptis paucia, & valdè, paucis, qui (ob amissioné. tan•ae multitudinis, quae quotidiè p•ona ruit ad tartara) tam brevis numeri habentur; ut •os quodammodò venerabilis mater Ecclesia in suo sinu recumber•es non videat, quos solos veros filios habet. Gild. epist.
mNonnunquam Ecclesia antis gentilium pressuris, non solùm aftlicta, sed & faedata est; ut, si fieri possit, redemptor ipsius cam prorsus de•eruisse ad tempus videretur. Claud. lib. 2. in Matth.Nonnunquam Ecclesia •ntis gentilium pressuris, non solùm aftlicta, sed & faedata est; ut, si fieri possit, redemptor ipsius cam prorsus de•eruisse ad tempus videretur. Claud. lib. 2. in Matth.
nEcclesia non apparebit, impiis tunc persecutoribus ultra modum saevientibus. Id. lib. 3. in Matth.
oTemporibus Antichristi non solum tormenta crebtiora & acerbiora, quàm priùs consueverant, ingerenda sunt fidelibus; sed (quod gravius est) signorum quoque operatio eos qui tormenta ingerunt, comitabitur: tests Apostolo, qui ait; Cujus est adventus secundùm operationem Satanae, in omni seductiorie, signis, & prodiglis mendacii. Id. lib. c•d.
pPraestiglosis: sicut antè praedictum est; Dabunt signa, ita ut seducantur, si fieri potest, etiam electi. per phantasticam virtutem: ficut Jamnes & Mambres coram Pharaone •ecerunt. Sedul. in • Thes. 2.Praestiglosis: sicut antè praedictum est; Dabunt signa, ita ut seducantur, si fieri potest, etiam electi. per phantasticam virtutem: ficut Iamnes & Mambres coram Pharaone ecerunt. Sedul. in Thes. 2.
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iTantam nos habere per natural liberi arbitrii non peccandi possibilitatem: ut plus etiam quàm praeceptum est, faciamus: quoniam perpe•a servatur à plerisque virginitas, quae praecepta non est; cùm ad […] peccandum praecepta implore sufficiat. Aug. de gesti• Synod. Palestin. contra Pelag. cap. 13.Tantam nos habere per natura• liberi arbitrii non peccandi possibilitatem: ut plus etiam quàm praeceptum est, faciamus: quoniam perpe•a servatur à plerisque virginitas, quae praecepta non est; cùm ad 〈…〉 peccandum praecepta impl•re sufficiat. Aug. de gesti• Synod. Palestin. contra Pelag. cap. 13.
kIpsis Apostolis & eorum sequacibus ita bonum virginitatis arripiendum persuasit: ut hoc scirent non humanae industriae, sed muneris esse divini. S. Gallus, in serm. •abit. Constant.
lNon in solo rerum corporearum nitore, sed etiam in ipsis sordibus luctuosis esse posse jactantiam: & eo periculosiorem, quo sub nomine servitutis Dei decipit. Claud. lib. 1. in Matth.
every day, except the Lords day, continue his fast, (as the manner was) untill the evening; and then also did eate nothing but a small pittance of bread, and one egge, with a little milke mingled with water. Where by the way you may note, that in those daies egges were eaten in Lent, and the Sundayes excepted from fasting, even then when the abstinence was precisely and in more than an ordinarie manner observed.
cAbstinentia corporalium ciborum sine charitate inutilis est. Meliores ergo sunt, qui non magnoperè jeiunant, nec supra modum à creaturâ Dei abstinent, cor intrinsccùs nitidum coram Domino sollicitè servantes, à quo sciunt exitum vitae: quàm illi qui carnem non edunt, nec prandiis secularibus delectantur, neque vehiculis & equis vehuntur, pro his quasi superiores caeteris se putantes; quibus mors intravit per fenestras clationis. Gildas, ibid.Abstinentia corporalium ciborum sine charitate inutilis est. Meliores ergo sunt, qui non magnoperè ieiunant, nec supra modum à creaturâ Dei abstinent, cor intrinsccùs nitidum coram Domino sollicitè servantes, à quo sciunt exitum vitae: quàm illi qui carnem non edunt, nec prandiis secularibus delectantur, neque vehiculis & equis vehuntur, pro his quasi superiores caeteris se putantes; quibus mors intravit per fenestras clationis. Gildas, ibid.
the Kings marriage, by which this present Church is designed, wherein the good and the bad doe meet together. So that
in this Church, neyther the bad can bee without the good, nor the good without the bad: whom the holy Church notwithstanding doth both now receive indifferently, and separate afterwards at their going from hence.
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His & caeteris instruimur, tam Apostol•s omnesque credentes, quàm ipsam quoque Ecclesiam, coluamnam in Scripturis appellari; & nihil interesse de corpore quid dicatur in membris, cùm & corpu• dividatur in membra, & membra fint corpori•. Id. in Gal. 2. •• Hitro•ymo.
eEcclesias vocat, quas post•à error arguit depravatas. Ex quo noscendum, dupliciter Ecclesiam posse dici: & cam, quae non habeat maculam aut rugam, & verè corpus Christi sit; & eam quae in Christi nomine absque plenis perfectisque virtutibus congregetur. Id. in Galat. 1. ex eodem.Ecclesias vocat, quas post•à errore arguit depravatas. Ex quo noscendum, dupliciter Ecclesiam posse dici: & cam, quae non habeat maculam aut rugam, & verè corpus Christi sit; & eam quae in Christi nomine absque plenis perfectisque virtutibus congregetur. Id. in Galat. 1. ex eodem.
fEcclesiam non habituram maculam neque rugam dicitur, respectu futurae vitae. Sc•ul in Ephes. 1.
gMagnam domum non Ecclesiam dicit (ut quidam putant) quae non habet maculam neque rugam: sed mundum, in quo z•zavia sunt mixta tritico. Id. in. 2. Tim. 2.Magnam domum non Ecclesiam dicit (ut quidam putant) quae non habet maculam neque rugam: sed mundum, in quo z•zauia sunt mixta tritico. Id. in. 2. Tim. 2.
hSancta Ecclesia decem Virginibus similis denuntiatur: in quâ quia mali cum bonis & reprobi cum electis admixtisunt, rectè similis virginibus prudentibus & fatuis esse perhibetur. Claud. lib. 3▪ in Matth.
iPerhas regis nuptias praesens Ecclesia designatur; in quâ cum bonis & mali conveniunt. Id. lib. eod.
kIn h•c ergo Ecclesiâ, nec mali esse sine bo•is, nec boni esse sine malis possunt: quos tamen sancta Ecclesia & nunc indiscretè suscipit, & postmodum in egressione discernit. Id. ibid.
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qQuis ergo ad fidem convertitur incredulus? cujus jam credentis non pavet & concutitur fides? quando persecut•r pietatis fit etiam operator virtutis: idemque ipse qui tormentis […] ut Christus negetur, provocat miraculis ut Antichristo […]. Claud. lib. 3. in Matth.Quis ergo ad fidem convertitur incredulus? cujus jam credentis non pavet & concutitur fides? quando persecut•r pietatis fit etiam operator virtutis: idemque ipse qui tormentis 〈…〉 ut Christus negetur, provocat miraculis ut Antichristo 〈…〉. Claud. lib. 3. in Matth.
rQuàm ergo mundo & simplici oculo opus est, ut inveniatur via sapientiae, cui tantae malorum & perversorum hominum deceptions erroresque obstrepunt? quas omnes necesse est evadere, hoc est, venire ad certissimam pacem, & immobilem stabilitatem sapientiae. Id. lib. 1. in Matth.Quàm ergo mundo & simplici oculo opus est, ut inveniatur via sapientiae, cui tantae malorum & perversorum hominum deceptiones erroresque obstrepunt? quas omnes necesse est evadere, hoc est, venire ad certissimam pacem, & immobilem stabilitatem sapientiae. Id. lib. 1. in Matth.
