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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	aaron_n	body_n	son_n	33	3	4.9860	4	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

before he vvas come into England he founded a most famous monasterie in Ireland vvhich for the abundance of okes is called in the Irish tonge deragh that is to say the fielde of oackes out of vvhich monasteries many other monasteries vvere made by his disciples in England and Ireland anno Chrisli 365. nu 30. Bed lib. 3.27 hist anno Christi 64. the same doth Caesar Baro. confirme In Ireland sayth the said Beda many noble and meane people vvhen Finan and Colman vvere bishops ther departing out of England for obtaininge of diuine knovledge and for embracing a cōtinent life some did enter into religion consecrating them selues vnto the seruice of almightie god others did labour to get and purchase knovvledge and science for vvhom Irishmen most gladlie erected seminaries furnishing them vvith bookces and all other necessaries for their purpose vvithot money or revvarde this farre venerable Beda of the charitie of Ireland tovvardes Englismē D. Ber. in vita S. Malach. S. ●ern also in the life of S. Malach. bishop of lismore saith that ther vvas a monasterie in Irelād vvhich vvas the mother of many thousand monasteries he added also a most holie place fertle of sainctes vvhich most abūdātlie did fructifie vnto god so as one of the children of that holie monasteries ercted 100. monasteries of this vvee may gather hovv many vvere the rest that Ireland yelded so as S. Ber. Psal 64. saith the verse of Dauid vnto Ireland may be applied visitasti terram inebriasti eam multiplicasti eam o lord thovve hast visited the earth thoue hast ovverflovve it vvith sanctitie and thou hast abundantlie enriched the same vvith holinesse and the svvaremes of sāctes did not onlie multiplie in Ireland and in the contries adioyning but also they made their inundatiō into externall nations of vvhich Columbanus came into our pattes of France and made the monasterie of Luxouia so great and so religious that the quier therof vvas neuer any moment both day and night vvithout praysing of god thus farre S. Bern. of the religion of Ireland vvhich calleth S. Malachias a second Moyses and a second Aaron vvho vvas a sufficient vvitnesse of his life and death for he died vvith him in his monasterie of Clareuall vvhose bodie is keipt there vntill this day as amost precious relicke vvhat shall I saye of the blessed S. Romoaldas the king of Ireland his sonne Atchbishop of Mekline in Flanders and Patrone of that cuntrie of Dymna the king of Leinster his daughter that vvas martyred in Flāders of S. Folianus the brother of holie Furseus the apostle of Austria of holie Brandon that hath conuetted vnto Chriest so many Ilandes in the Ocean sea and some of them this day are called the Ilandes of S. Plath de bono status religiosi lib 2. c. 27 Brandon so holie in his life and so miraculous in vvorkes that it is a vvounder so heare therof of the 3 sonnes of Vrbian king of Irelād vvhich vvere called Froseus Folianus and Vltanus all blessed sanctes vvhich ann DCL came into France and vvere receaued most courteouslie of King Clodoueus and obtained of him license to erect a monasterie in France apud Ta●iniac vvhat shall I speake of Killian of vvhom Laurentius Surius speaketh thus Killian of the scotish nation trulie I mean Ireland it is a fertile Iland in the Ocean sea but more fertile of Sainctes and holie men of vvhich Irelie reioyceth for Columbanus Germanie is enriched vvith Gallus ● Iulii France is renovvmed for Killian vvhich did suffer martyrdome and conuetted vnto the fayth all Languedock and the cuntris adioyning this farre Surrius thiese godlie people in nothing did labour so much as in conuerting soules vnto god by mortifieng their bodies by shevving vertuous examples of good life vnto all those vvith vvhome they did conuerse for Ireland in multitude of sanctes in austeritie of life in heauenlie conuersation vvas not inferioure to any natiō in the vvorld exceipt for martyrdome the reason vvherof the Archbushopp of Cashall beinge demaūof Geraldus Cambrensis secretarie to king Iohn in Ireland vvherfore Ireland hauing so many sanctes yeelded no martyrs did shevv that Irish people although they vvere barbaro ' yet vvould neuer embrevv their handes vvith the blood of such people but novve saith he vvhen you are come among vs. vve shall not vvant martyrs truelie you haue had of late dayes constant martyrs as you cānot be ignorāt therof and perhaps ere long you may haue more if your persecution shall continue and also if you be as resolute and determined to perseuere in your anciēt faith as your persecutors be cruell to trye your patience by the effusion of your blood this is the time of your merit by your sufferance novve you are brought vnto the fielde of your combat vnto the skirmish of your coronatiō if you be determined to dye rather then to make a shipvvracke of your faith vvhich haue brought forth so many blessed sainctes of your ovvne nation by vvhose godlie example your faith is confirmed your coūtrie renovvmed and god glorified hold it for certaine that thiese holie people and the broode of Caluine can neuer take rest in one Kingdome Iacob and Esau could neuer agree and although they had one father called Isaac and Rebcca to their mother yet they neuer possessed one inheritance nor enioyed one patrimonie although they vvere in one belly and vvere borne at one time Exod. 32. yet they haue not one heauen Iacob for obeing his mother had the benedictiō of the father vvho praied vnto god that his posteritie should multiplie as the sandes of the sea thiese blessed sainctes forobeing the catholicke church vvhich signified Rebecea haue the fatheres benediction are multiplied as the sandes of the sea the starres of heauen vvhat are the vertuous religious gentlemé that despise the vvorld forsake lādes and great possessiōs deny them selues and embrace the crosse of our sauiour in humilitie in voluntarie pouertie perfect obedience and perpetuall continencie but the posteritie of these blessed sainctes is the fruite of this benediction and the effect of their religion seeing that euety cause is knovven by his effect euerie tree by his fruit and the faith of euery Christian by his charitie vve must thinke that the catholicke religion is the onlie true religion that procureth such heroicall resolutions in mens brestes by vvhich they be so austere in their mortification so mortified in their passiōs so euangelical in their conuersatiō and so charitable in their vvorkes of vvhich vve haue many blessed examples vvas that not a great charitie of F. Thomas vvhit naturall of Clōmel seing many poore scholers of his nation in great miserie in Valodolid in Castile hauing no means to continue their studie nor language to begge hauing giuen ouer his ovvne priuate commoditie did recollect reduce thē to one place vvhich he mayntained by his industrie and begging vntil by his petition to Phillip the second

for his sake are more svveet then the honie cōbe and this blessed crosse beinge cast into the vvaters of afflictions Io. 4. sons aquae salientis in vtiam aeternam a fontaine of vvater runninge vnto life euerlastinge springeth out of them Thiese be the afflictions that christians ought alvvayse to desire of god thiese be the tribulatious that vertuous people ought to embrace as sent from god and thiese by the fatherlie corrections by vvhich vve ought to returne vnto god if vve haue forsaken him The godlie people that vvent before did assure vs and vve by daylie crosses of the good and the prosperitie of the vngodlie ought to beleue the same that ther is no greater temptation then not to be tempted no greater trouble then not to be troubled no greatet chastisment then not to be chastised nor no greater vvhip then not to be scurged of god let vs therfore follovve the counsell of the apostle exhibeamus nos metipsos in multa patientia 2. Cor. 6. in tribulationibus c. Let vs sayth he as the seruantes of god behaue oure selues in much patiēce abide muche troubles suffer tribulatious distresses paines anguishes perplexities laboures and paine let vs saith he yeeld oure selues vnto the austere vvorkes of pennance of long vvatchinge muche fastinge and all other religious exercises Let vs shevve oure selues in chastitie and vnfayned charitie mortified but alvvaise liuing chastisinge of our selues but not dead therby because this is the time 1. T● 1.4 that iudgment should begin at the hovvse of god-as sancte Peter sayth and as the prophet speaketh cum accepero tempus c. Vvhen I shall haue leasure I vvill examine Ps 74. Iob. 9. and iudge thy righteousnes of vvhich time Iob sayth Verebar omnia opera mea c. I did feare all my vvorkes kuovvinge that god spateth not to punishe a sinner-against vvhome the sinne is committed do not therfore feare them that killeth the bodie but feare him rather that can cast both soule and bodie vnto the pit of hell our sauiour saith Math. 10. all that confesseth me before man him vvill I confes before my father vvhich is in heauen Math. 5 tradent enim vos in tribulationem c. they vvil sayth he procure youre trouble augment your torment math 25. cause you to bessaine many false prophetes shall rise and shall seduce many iniquitie shall aboūde charitie shall vvax colde vvho soeuer shal continue vnto the end shal be saued for this ende vve striue euen vnto death against all the princes of darcknes and against all those that intendeth to debare and hinder vs therof And because that god is the end of oure peregrination the centre of oure mouinge the consolation of oure troubled mindes the Knovvledge of oure vnderstandinge the obiect of oure loue the desire of oure heartes the quietnesse and rest of oure languished spirit the felicitie thatvvee longe for and the ioy thatvvee hope for vvho vvill not suffer vs to take rest or conforte in any earthly thinge but in him self let vs therfore follovve him euen as the iuie taketh no rest vppon the earth vntill it getteth som tree or vvall by vvhich it may be lifted vpp so oure poore foule taketh no rest in any earthlie thinge eyther gold or siluer vntill it cō vnto god and finde him and therfore sainct Augustin had reason to say Dominé fecistime propter te cor meum non quiescit quousque venerit ad te thoue haste made me o lorde for thy self and my soule shall neuer be at rest vntill it shall com and arriue vvith thy self in the place of youre felicitie lib 4. conf vvith reason the said authoure saith non est quies vbi illam quaeritis quaerite quod quaeritis sed non est vbi quaeritis quaritis beatam vitam in regione mortis non inuenietis quomodo vitam inuenietis vbi viuere poena est there is no rest vvhere you seeke it you may searche it but you shall not finde it do you aske a happie liefe in the region of death but you shall not find it hovve canst thoue find lief vvheare there is nothinge but death vvhy shoulde vvee expect any ioy or felicitie in the kingdom of paine and miseries if Chriest accordinge to his diuinitie beinge the maker and creator of thevvorlde had no place of rest therin vvhen he saith the foxes hath ther hoales the birdes also there neastes but the son of man hath not a place to put in his head the birdes that be incages though they be made of gold and precious pearels taketh no rest therin Moyses tooke no pleasure in Pharaos court Ioseph not vvith stāding all the riches of aegipt tooké no rest beinge in prison and vve that are in the prison of this miserable carkase thoughe it be loadē and furnished vvith neuer so much riches or vvealth can haue no rest nor ioy therin in the vvay ther is no rest but in the end vnto vvhich the vvay leadeth is rest in the centre of oure mouinge is rest and not in the motion it self it is a certaine infaillible principle amonge phylosophers that nothinge hath rest vntill it cometh vnto his end as the riuers hath no rest vntill they com vnto the sea neyther the stone vn till it cometh vnto the cētre neyther the fire vntill it cometh vnto his ovvne sphere much les the soule of mā vntill it cometh vnto god vvhich cannot be found vppon the earth vvhich cannot be seene vvith corporal eys ney ther optained or gottē by earthlie and corruptible desires the trueth vvherof is verified vnto vs by sāct Augustin saynge lib. 10. conf existi anima mea ad contemplanda ea quae sunt per quinque sensus dic mihi aliquid de deo meo nunquid inuenisti illum c O my soule haue you sent forth youre corporall fiue senses to be holde the earthe I pray tell me som thinge of my god haue you found him vppon the earthe dic mihi vbi pascat vbi cubet in meridie ne vagari incipiam quaerens eum the spouse demandeth in the canticles vvhere doth he lodge least I shoulde go astray seekinge him in the vvorlde vvher vve may not finde him much les enioy him the soule ansvvered and said I sought him vppon the earth and I could not find him I sought for him of all other thinges and they told me that vvhat I sought vvas not in them and that they could yeld vnto me no rest if I sought the same in them and they them selues vveare ordained and mad to com vnto him in vvhom I should haue rest therfore deere brethren and contrimen do not expect peace nor quietnesse in a vvorld of discord and troubles do not loocke for tranquilitie in boistrous seas ful of dangerous vvaues and contineuall fearfull tempestes do not hope to liue for euer in à bodie so corruptible as this vvhich is cōposed of corruptible and contraire qualities

others vvhen they them selues are rather deformed then reformed the like vvoe vvas pronounced against Assur and yet by Isaias he vvas called the rod of gods furie and the club of his anger and yet by the said prophet it is said Assur shall fall by the svvoerd Isa 31. and his children shal be slaues god did raise vp Saule as S. Cyprian saies to afflict the people of Israel vvith manifold impositions Cyp. lib. 3 Epl. 9. and exactions for contemning Samuell or rather god in him aftervvardes the said Saul forgetting him self and despising the said Samuel vvas deposed of his kingdome and depriued of his life god suffred Achab to persecute the Prophet Mycheas but Achab vvas slaine aftervvardes of his enimies Iorā the sonne of Achab and all his progenie vvere put to death by Iehu I vvill said the prophet vnto Iehu require the blood of all the seruantes and Prophetes of god at the handes of Iesabell ● Reg. 3i Vvhen Zacharias the prophet vvas murdered in the house of god at his death he said Videat Dominus requirat 3. Reg. 3i let god beholde and reuenge 3 Reg 22 the seruantes of King Ioas by vvhose vvill he dyed insulted vppon the said Ioas 4 Reg 9 and slue him in his bed Amasias King of Iuda 2 para i4 2 para 29 for the like offence had no better ende his sonne Ozias for vsurping the function of the priest vvas strocken vvith a leprosie vvho vvould not feare asvvell the horrible punishmentes of the rebellious conuenticle of Chore Dathā and Abirā vvho for not obeing Moyses and Aaron vvere svvallovved of the earth Ezech 5 as also that of Manasses the persecutor of Isaias and Zedechias the persecutor of Hieremie qui vos tāgit c. Zach ● 4 vvhich toucheth you saieth the holie ghost toucheth the apple of mine eie Lu● il Chriest saith the blood of Zacharias the prophet vvhom you haue killed betvvixt the temple and the alter shal be required at your handes the most grieuouse calamities and horrible punishmentes of the vagabōd dispersed ievves throughout all natiōs their hardenesse of heart and obduration in their infidelitie vnto vvhich their vvilfull and blinde passions haue brought them their incorrigible and vntractable humoures vvhich by no reason or auctoritie of scripture can be reclaymed is nothing els then gods iust iudgment executed vppon them by the Romans to auoid vvhose gouerment they put Chriest to death for the blood of our sauiour according to their ovvne decree sanguis eius supernos c. saieng let is blood light vpon vs and our posteritie Pilat then president of iurie that gaue sentēce of death against him and condemned him vvas partaker of the punishmentes inflicted for the same as Eusebius and Nycephorus do vvrite for being in disgrace by Tyberius the emperour Euse Hyst Eccl. lib. ● c. 7. Nycep lib. 2. c. 10. and banished by Caius and being tormented by his guiltie conscience did kill him self vnto the like miserable ende Anna and Cayphas vvere subiect as those authours do vvright It is recorded by all ecclesiasticall histories that persecutors do seldome escape a bad ende omitting pagan princes I thought good to set dovvne a fevve exāples of hereticall tyrāntes and of some catholickes Constātius the Arrian emperour Atha epi. ad solutariam vi●● agenies and a greaet persecutor of Liberius the Pope of S. Athanasius other catholicke bishops vsurping vnto him selue the determinatiō of ecclesiasticall causes Amiann● Marcell lib. 22. Ambr. lib. 31 ended most miserablie as the said Ath. vvitnesseth Valēs a cruell persecutor of the church and of Isai the mōcke for reprouing him for his crueltie vvas by the Goathes vvith many of his nobilitie burned in flieng from them Valentiman the yonger a great persecutor of S. Ambrose vvas hanged by his ovvne seruantes as the said S. ●●b lib 5 ●pistolarū 32 Ambro. declareth Anastasius a great persecutor of priestes and religious people therfore excommunicated by Gelasius the Pope vvas strocken dovvne by a thunderbolte as Eutropius vvriteth Eutrop 4 ●p 34 Mauritius the emperoure a great disturber of S. Gregorie vvho thus vvritt vnto him if the sinnes of Gregorie saied he be such as they be insufferable the sinnes of S. Peter are not such vvhose place I holde vvas apprehended by an ordinarie souldier of his ovvne called Phoca hauing exalted him self vnto the emperiall throne after killing his vvife and children in his presence did hang him self vppon a gibber and being vppon the ladder he vttered these vvordes iustus es Domine c. Blundus li 3 decad 1 ●aul●sd●● c●●us li ●8 O lord thou arte iust right is thy iudgmēt Constance the nephevv of Heraclius vvhich banished Martine the Pope vvas slayne in Cicilia of his ovvne seruantes the like end did happen also vnto Michael the emperour vvhat should I remember the death of Constantius the sonne of Leo of Henry the 4. S●n a●● to 3 in Cons●●ce 〈◊〉 Mechaele the first emperour of the vveast of Frederick the 2. Frederk Barbarosa Philip Sigober ad ann 778 Otho the 4. Cōradus Manfredus Lodouick the 4. and other emperours and kinges that vvere great persecutors of the church and of the pastors therof as Nauclerus Gene brard Caesar Baro. do vvitnes vvhich also do declare the miserable end of many kinges and princes of England for expelling and banishing bishops out of their seuerall dioces also the said Caesar Baro. Beda lib 4 cap 26 hist Eccles anno Domini 684. and venerable Beda do testifie the miserable end of Efridus king of the North parte of Englād I vvill put dovvne the said Beda his ovvne vvordes translated out of Latin Elfridus hauīg sent Bertus vvith an armie into Ireland vvasted and spoiled most miserablie the innocēt nation alvvaies most freindlie vnto the english so as the svvorde of the enimie did not spare church or monasterie the people of the Iland tesisted them the best they could and called on gods helpe against them to reuenge their affliction and although cursers and ill tongued cannot possesse the Kingdom of heauen yet it is beleued such as vvere cursed for their impietie did the sooner receaue punishment according their deserte god exacting the same vvheras the yeere follovving the said King rashlie and vvithout aduise of his councell and against the vvill of Cutbert of blessed Memorie vvhich vvas of late made bishop inuaded his neighbours dominions and being brought vnto great streightnes and difficultie his armie and him self vvas slayne the yeere of his adge 40. and of his raigne the 15. his freindes did prohibite him to enterprise this vvarre but be cause the yeere before he refused to heare the most reuerend father Egebert that he should not impugne and afflict Ireland hurting him nothing it is giuen him as a pnnishment not to heare those that laboured to vvithdravve him from destructiō from vvhich time the

by tribulatiōs are conuerted into yron leather brasse and lead thē of them vvhich become gold or siluer god deliuer you in al your troubles from the like transmutation and giue you the grace to make better profite of your tribulations Assuring our selues that they be the only vvayes vnto the King dome of heauen For by them the blessed sainctes did enter into glorie and hauing passed ouer the tempestuous vvaues of this miserable vvorld novv they cry out and say transiuimus per ignem aequam vsal 65. eàuxisti nos in refrigetium vvee passed through fire and vvater and at length thou hast brought vs vnto our expected end and desired rest Vnto these Chriest did drincke his cup vvhich is the signe of those that shall be saued he said vnto the sōnes of zebedei potestis b●bere calicem M●● 3. ●● c. can ye drin●e of the cup of vvhich I must drincke 3. Math. 20. of this cup Dauid sard calicem salutaris accipiam Ps 115. I vvill Ps 115. accept and receue at the handes of my sauioure the hoalsom cup of affliction and then vvill I call vppon his name For vve cannor escape hell butt at the cost of great trauaile The svvoard of sainct Peter the crosse of sainct Andrevve the knief of sainct Bartholome the gratyron of sainct Laurence and the sheares of sainct Steuen the svvoard of grief of the blessed virgine the generall calamities of all the sanctes vvhat other thinges are they but certaine badges they haue receaued of Chriest and certame gulpes they haue svvallo vved of this cup and certaine lances vvher vvith they vvere let blood least the superfluitie therof in the heate of the funne should corrupt the soule So many degrees vve shal receaue in heauen of glorie as vve haue drūcke of the cup of Chriest in this life Psal 92. the prophet sayth secundum multitudinem dolorum meorum in corde meo consolationes tuae laetificauerunt animam meam accordinge to the measure and quantitie of the sorovves and afflictions of oure pensiue contrite hearte in this vvorld oure soule shal be comforted and made ioyfull in the celestiall paradice and therefore vve ought to pray vnto god euerieday vvith teares that if vvee cannot drincke all his eupe at the least that he vvould suffer vs to tast thereof the cupp of Chriest althoughe it be bitter in drinckinge after the drinckinge therof it doth great profitt I vvould say the troubles vvhich vve suffer to be good they giue not so muche paine vvhenvve indure them as they after vvardes giue pleasure hauinge passed them let Dauid fansie the cold vvater of Bethelem let the glutton in helcry out vnto Abraham for the least drope of any licour or any moisture let the couetuous gape after riches or the drounckard thirst aftervvine but for the consolation and saluation of a chriestan ther is nothinge so necessarie for him then that he should drincke of this cup. Ther is another cup vvhich is called the cup of the vvrathe of god vvherof to speake the intrales doth open the members doth quacke the hearte doth faile the fleash doth tremble the guiltie conscience doth torment the eys doth vveepe and oure imagination doth vex vs vvith the apprehension thereof vvith this cupe god doth threaten vs. This is that vvhich the prophet speaketh of I● ●● vae tibi Hierusalim quia bibisti calicem irae Dei vsque ad faeces vvo be vnto thee Hierusalim be cause thoue hast sucked the cup of oure lordes vvrath euen vvto the dregges he drincketh the cup of vvrath that falleth frō the state of grace vvherin hestood vvhereof it follovveth that the soule is muche more dead vvithout grace then a bodie vvithout a soule of this cup the vnfortunat Synagoge did make hir self druncke and the druncknesse of this vvas the cause that Isracl vvas banished from Iudea and translated vnto Babylon and also that of godes inheritāce and his vineyarde those Iues vve are depriued vvhich vvas giuen vnto the gentiles and this vvas the cause that the catholick religiō and godes tabernacle vvas taxen from many christian countrys and did passe ouer vnto the east and vveast indies and novve such as vveare good christians in time past are becom infidels and subiect vnto Turckes pagans mahometistes and heretickes and in steed of the catholicke religion they do embrace the rites of paganisme Mahometisme Iudaysme and Caluinisme and trulie it is godes iust punishment seinge they did not obey the true pastore that they should be confounded by false prophetes and for that they haue forsaken the catholicke religion of Chriest they should be peruersly mislead and intoxicated vvith many false religions Math 24.5 Ioh. 5.43 1. Timoth 4.3 2. Tim. 31.2 〈◊〉 5. this vvas prophesied of this people in the scripture thiese be they that did drincke the groundes and dregges therof vntil nothinge vvas left thiese vveare they that made a shipvvreacke of ther fayth by forsakinge ther ancient religion by denieinge all the articles of christianitie thiese be they of vvhom the prophet complayneth excusserunt iugum Domini Hier. 8.2 diripuerunt vincula eius they haue cast of the yocke of oure lorde they haue brocken his giues and fetters thiese be they of vvhom the foresayd prophet speacketh derelaquerunt me fontem aequae viuae c. they haue forsaken me beinge the fontaine of life and haue made vnto them silues cisternes that cannot containe any vvater thiese be they that haue droun●ē the cup of euerlastinge vvoo by vvhose miserable forsa●inge of the catholicke fayth by vvhose manifest contempt and despisinge of all sacrifices sacramentes rites and religious ceremonies thovvsandes haue bene miserablie peruerted and millions left in endles vvoe I hope this is not the cup that you drincke of but the cup of the passiō of Chriest not the cup of the Synagoge but the cup that oure sauioure in the gardē did drinck of by vvhich he vvould haue his churche to be cherished of the one vvhosoeuer drincketh he doth svvallovv hel of theother heauen the one hath a svveet tast indrinckinge but aftervvades a terrible smarte the other sovver in drinckinge but after vvardes giueth health vnto him that drincketh therof nulla remedia tam faciunt dolorem quam ea quae sunt salutaria Cice. ad quint. frat ther is no remedie so hoalsom as such that causeth the greatest smarte This cup of tribulation vvas so bitter as none could drinck the same vntil Chriest did beginn it vnto vs in the apprehension of his passion and in the anguishe of his extreame paine None could drincke the vvaters of mara vntil Moyses did cast his rod into it Exod. 15. nu●e 33. and beinge bitter before vvas after vvardes made svveet and pleasant the crosse of Chriest and all other tribulations vveare infamous and dissonerable vnto those that beare and suffred them but novve by the death of Chriest the crosse is renovvmed in the vvorld and tribulariōs suffred