his spirituâ—ll purpose tha h confide not in his owne possibilitie but in the miseration of our Lord to persever in the labour of his conflict vndertaken 1. Thess 5.24 He is faithfull that hath called you who also will doe it Esai 40.31 They that hope in our Lord shall change their strength they shall assume wings like Eagles they shâ—ll runne and not labour they shall walke and not faint Pag. 24. lin 6. AFFECTION OF WIFE OR CHILDREN Luc. 14.26 If any one come to me and hate not his father and mother and wife and children and brothers and sisters and moreover his owne soule he can not be my disciple Idem Matth. 10.37 Pag. 25. § 11. By COVNTRIE FARRE DIVIDED Shee being of Acton by Long Melforde in the countie of Southfolke TRVE GENEROSITIE Seneca lib. de moribus The nobilitie of the mind is the generositie of the sense The nobilitie of bodie a generous minde NOT IGNOBLE Evill nobilitie it is that by pride maketh a man ignoble before God Aug. serm 127. de tempore Summa ingenuitas ista est in qua servitus Christi comprobatur Off. Agath 5. Feb. Pag. 25. § 12. lin 6. EDWARD THE FIRST This was the sonne of Henry the third King of England and beganne his raigne the 16. of November 1272. the same day that his father dyed Pag. 26. § 13. lin 8. lin 11. HENRIE THE 8. By the death of his father King Henrie the 7. began to raigne the 22. of Aprill 1509. Of one Arthur Plantagenet there is mention in Stovv at the fourth yeare of this King anno 1513. Pag. 27. § 14. FORCED TO GIVE OVER In suites of Law it is not enough to haue a iust cause or good title but a man must haue a good head vnderstanding and insight in the lawes abilitie and strength of body to follow the suite by ones selfe and aboue all other things a good purse that will never be drawne drie Quam praestat pro Deo renuntiasse mundo Matt. â— 40 Auferenti tunicam dimisisse pallium Pag. 28. § 15. GOD FORGIVE THEM Pater dimitte illis He prayeth for his enemies according to that Matth. 5.44 Loue your enemies wish well to those that curse you doe good to those that hate yee and pray for those that persecute and reproach yee Idem Luc. 6.28 ad Rom. 12.14 Blessed are they that suffer persecution for iustice because theirs is the Kingdome of heaven You are blessed when they shall curse you and shall persecute yee and speake all evill against yee for me lying against the truth Matth. 5.10 Idem Luc. 6.22 If sinning and beaten yee suffer what glorie is that but if doing well yee sustaine patiently this is grace with God 1. Pet. 2.20 3.14 4.14 Pag. 29. lin 20. I LEAVE IN MODESTIE TO SPEAKE OF If I presume to speake a little I hope I shall not sin against modestie â— Cor. 12.6 Veritatem enim dicam First for his Eloquence he was esteemed where he was knowne for an other Cicero and so much grace was in his speeche as therewith he was able presently to appease whatsoever tumult or commotion risen among the people In his yonger yeares when Queene Elizabeth came in progresse to Worcester he made there an oration before her at the request of the citie for which they gaue him 20. pounds The Queene commanded also to giue him a reward but Sir Robert Dudley making answere Madame he is a Papist he Lost that reward Alwaies going in circuit with the Iudges of Worcestershiere he employed the spare time he had in visiting the prisons speaking with every of the prisoners in particular exhorting them and giving them counsell how to answere in their owne causes the best way for their good and giving them encouragement Those that by their cause he saw would receiue sentence of death he would both before and after dispose to die in the most Christian maÌ„ner and if he saw any good to be done and that a Priest were to be had without imminent danger they should not want him according to his abilitie he would also releeue them with his worldly goods For many yeares after his death if any thing were done in the commonwealth against iustice in commutation or distribution no other voice was heard among the people then this alone things were not thus when M. r Bel was living nor would not be if now he lived Briefly I may iustly returne vpon him all those commendations which he giveth Sir Iohn Throkmarton in the § 16. Pag. 29. For he had in himselfe whatsoever he required in his children or commended in his friends Pag. 31. § 17. lin 5. TOWARDS GOD SO RELIGIOVS Rightly doth he call her Religious that did not coÌ„tent herselfe with exercise of ordinarie perfection but aspired to the proper exercises of religious professioÌ„ delighting in the abnegation of her selfe and corporall austerities and in the same instructing her children being so much given to prayer as besides the office of our B. Lady of the Dead the Graduall and Penitentiall Psalmes Hymnes Litanies Office of the holy Ghost and H. Crosse prayers of the Manuall which were her daily exercise in the time of lent she would never sleepe before shee had read over the whole Passion of our Saviour according to one of the 4. Evangelists in Latin which she vnderstood well Living many yeares a widow with all the care of a great familie Shee meditated notwitstanding continually the Law of God reading also with licence of her ghostly father the new Testament with the Rhemes notes Sir Thomas Mores workes and other bookes of Controversies verie much by which shee often defended the Catholike faith against the hereticall Ministers that would come to dissuade her from it but found her ever immoveable as a Rock Ecclesiastic 26. Everlasting foundations vpon a solid rocke the Commands of God in the heart of a holy woman Whose prayse in holy Scripture is manifold Prouerb 11.16 A gracious woman shall get glorie 12.4 A woman of vertue is a crowne to her housband 14.1 A wise woman buildeth vp her house and 31.30 The woman that feareth God shall be praysed 18.22 He that hath found a good wife hath found a great good and shall get good will of our Lord. Ecclesiastic 25.11 Blessed is he that dwelleth with a prudent woman 26.1 Blessed is the man of a good woman and double is the number of his dayes The gift of God is a woman silent and prudent and no change is to be given for a well instructed soule 16. Grace aboue Grace is a modest faithfull woman and no weight is worth her continent soule The Sunne rising in the highest of Our Lord and the beautie of a good woman in the ornament of her house 7.26 The woman that honoreth her owne man shal appeare wise before all Depart not from a wise good womaÌ„ for her grace is aboue gold 25.1 Beautifull before God and before men The concord
respect the spirituall doctrines or temporall distributions may haue the name of a Testament of the first all of the latter each one respectiuely are instituted heyres the Author with full â—ower of testation for everie man may â—ake a Testament that is not specially proâ—ibited no. glo Bart. in l. si quaeramus ff e. â—e in ti de instru edic in § compendiose Facultie of making Testaments is a â—hing graciously graunted men be ause â—he testatour disposeth of that time wherin â—e is not to be Lord of any thing for a Testament is confirmed in death Vt in c. â—um Marthae de cele miss That is after his death when he ceaseth to be Lord or haue â—ny dominion Whence although the disposition be made when he is Lord and at â—uâ—h time as he is able yet the effect is bestowed at such time as he is vnable which of meere right or law should not be â—aâ—full l. quod sponsae c. de dona ante â—nup Testamentum according to the etymologie of the word is testatio mentis a testification or witnessing of a mans minde the Hebrewes call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a compact or covenant betweene the dead and the living which as the dead cannot so the living may not change Paul ad Heb. 9.16 Where there is a Testament of necessitie the death of the testatour must come in for a Testament is confirmed in the dead otherwise it is of no force while he liveth that made the Testament God Almightâ— in the death of CHRIST IESVS disposed tâ— new Testament to his elected the sonnâ— of adoption Aug. Epist ad Gal. circa medium exposiâ— lib. 1. Tom. 4. A humane Testament is mucâ— more infirme then the divine and yet thâ— confirmed Testament of a man none daâ— make voide nor ordaine any thing a neâ— vpon it for when the testatour changeth hâ— Testament he changeth an vnconfirmeâ— Testament because it is confirmed by thâ— testatours death And looke of what valuâ— is the death of the testatour to confirmâ— his Testament because he can now nâ— more change his counsell of the same valuâ— is the incommutabilitie of Gods promise tâ— confirme the inheritance of Abraham whose faith is reputed for iustice The Author of this Testament confirmed the same in his death 11. yeares after the making of it dying in the same profession of the Christian faith with all the rites of the holy Catholike Church leaving the Testament whole and entire in all except the disposition of his goods which by reason of the death of some and birth of other children encrease of his goods and other occurrences he left crossed in some places and in others vnperfect all which places â—oâ— noted in the margent with semicircles 〈◊〉 with asteriscs or interpunctions in the â—ddle of the line IN THE NAME OF GOD A Christian â—me of beginning not only Testaments â—t every good worke and with great â—son doth he call vpon God in all his â—rks that cannot be much lesse worke of â—mselfe man that is by the will of God â—st doe all things in the name of God Enosch the sonne of Seth Gen. 4.26 the sonne of Aâ—n being borne then was the name of our â—ord first begunne to be invocated that is â—th more expresse forme of words and â—es then before Every one that invocateth the name of â—r Lord shall be safe Ioël 3.5 vulgata 2. 32. not that everie one â—at sayeth Lord Lord shall goe to heaven â—t that there is no salvation for any vpon â—hom the name of the true God is not inâ—ocated Hieremias 14.9 And thou Lord art most â—ward to vs and thy name is invocated of 〈◊〉 forsake vs not 1. Reg. 18. vulgat 3. Reg. All nations doe â—vocate the names of their Gods Elias Yee shall call vpon the names of our gods and I will invocate in the name â—f the Lord. Coloss 3.17 All things whatsoever yee doe in word or worke doe al in the name of oâ— Lord IESVS CHRIST Psalm 123 Our aide is in the name 〈◊〉 the Lord that made the heaven and eartâ— When others haue confidence some iâ— their chariots and others in their horses 〈◊〉 will invocate the name of the Lord oâ— God Psalm 19. Iudic. 11. Invocate the gods that yee hatâ— chosen Ionas 1. Arise invocate thy God Many invocate not but in swearing cuâ—sing or blaspheming contrarie to thâ— Exod. 20. Thou shalt not assume the namâ— of thy God in vaine and Levit. 19. Thoâ— shalt not periure the name of God Thoâ— shalt not pollute the name of God Esaia 4. Let only thy name be invocate of vs c. To those that invocate him oâ— Lord is of much mercie Psalm 85. To aâ— that invocate him in veritie And therfoâ— is alwaies adioyned Amen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Veritie particle of one assenting and yeeldinâ— trust as if it were said let it be firme be ratified be it truely so be it done indeeâ— truly certainly in verie deed constantlâ— which if it be redoubled becommeth sâ—perlatiue after the vse of the Hebrew toâ—gue Amen Amen most truly most ceâ—tainely Esaias 65.16 He that blesseth himseâ— earth shal blesse himselfe in God Amen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who is this God Amen deâ—andeth Rabbi Racanat vpon the 15. of â—odus Whereto the Cabalists answere by â—e rule of Notariacon where a letter stanâ—eth for a word × For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adonai Our â—ord × For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Melech A King â— For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neeman Faithfull true Which is no â—hit dissonant from the faith and confiâ—eÌ„ce which he that prayeth ought to haue â—ut rather much confirmeth it when at the â—nd of everie prayer he addeth Amen that 〈◊〉 Dominus Rex Fidelis Our Lord is a faithâ—ull King Our Lord is Potent and of good will to graunt vs our Petitions made in his â—ame Greg. Nazianz. in Apologetica The best order of every word or worke is that we â—ake our beginning from God and referre the consummatioÌ„ thereof vnto him againe OVR SOVERAIGNE LADIE ELIZABETH Shee was proclaimed Queene the 17. of November 1558. the same day that Queene Marie dyed TEMPLE BROVGHT ON This Manour belonged in former times to the order of the Templars HEALTH OF BODIE AND OF SOVND AND PERFECT MEMORIE The first is necessarie in as much as it conduceth to the latter which is absolutely necessarie For whatsoever is by a man done without it although it be the action of a man as the action of a brute beast is the action of a brute beast yet is it not a humane action Which proceedeth from a deliberate will hauing free facultie to worke or not to worke and also sufficient light in the vnderstanding to consult and deliberate vpon the things that are to be done and to discerne betweene morall good and evill Which actions alone and no others doe merite or demerite serue to the end of a man and beare away reward Want of health and olde
age doe oftentimes diminish oftentimes quite abolish the necessarie vse of reason in a man at that time when most of all he should haue it at his end when he is to dispose of his house his earthly in habitation leaue the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ecclesiastes 〈◊〉 Remember thy creator in the dayes of thy elections before the evill dayes doe come and the yeares lay hold on thee of which thou mayest say I haue no will in them The dayes of elections the vulgate calleth the dayes of youth as wherin a man hath most vigor to extend his hand to fire or water and choose good or evill and the dayes in which we haue no will is the time of dotage when a mans actions are scarcely humane or the dayes of infirmitie sicknesse which the vulgate calleth the dayes that please vs not Greater madnesse can not be then to deferre the thing that most concerneth and that of necessitie we must doe vntill such time as we be most vnable to doe it as if a man that were to carrie an hundred weight should let it alone when he were strong with purpose to beare it when he were fainting through feeblenesse yet such is the want of reason in many men as they deferre and putt off not onely the disposing of worldly goods but even the profession of their faith or conversion to God by pennance good life vntill they be hardly able to exercise any act of life Let vs not saith S. Augustine Aug. 1. de salutarib documentiâ— cap. 39. Tom. 4. so secure our selves of Gods mercie as to heape sinne vpon sinne nor say while we be in the vigour of our age let vs exercise our concupiscences and at last in old age we will doe pennance for our evils because our Lord is pious and mercifull and will no more remember our crimes Let vs not I beeseech you thinke so for thus to thinke is follie in the highest degree being it is impious for any man to will to haue such licence from God whereof the very beginning is to separate vs from God therfore I say let vs not thinke of such things being we know not what day we are to die for no man living knoweth the day of his departure All die not in ould age but in diverse ages they depart out of this world and in what acts soever a man is found in the same shall he be iudged when the soule goeth out of the bodie for the Psalmist saith no man shall confesse thee in hell Let vs therfore make haste to be converted to pennance c. Come hither mad man the disposing of soule and bodie which thou hast at thine owne will is it a worke to be done in time of sicknesse which time yet thou art not sure to haue or in ould age of which thou hast as little certaintie or rather a worke that requireth health and strength of bodie with perfect vse of all the powers of thy soule Age and sicknesse thou saiest will force a man to looke about him How Alas shall then that habit come vpon thee of which there hath beene no precedent act thou art habituated in deferring and that habit will still follow thee thou wilt yet deferre and if for ever thou couldest deferre for ever thou wouldest not serue God of whom it is yet doubtfull whether he will accept of this thy last will which was never to giue God but â—he last and that is now rather necessitie â—hen will and in it thou seekest not God â—ut thy selfe because thou fearest to be â—ost for ever Seneca in Agamennone Seneca epist 32 Bernardus sermo 10 in psal qui habitat Aug. epist 13â— How miserable a thing it is not to know to die how goodly a â—hing it is before death to consummate life â—nd then secure to expect the rest of our â—ime Being in agonie thou wilt doe as commonly the afflicted vse repute it the â—ighest felicitie to be exempted from those molestations and iudge it the greatest beatitude to want that miserie wheras that temporall molestation ought rather â—o admonish vs how we should thinke of that life wherin we may liue without anie labour escaping not the turmoiling anguish of a little time but â—he horrible paines of everlasting fire for if we now deale with so much care â—o great intention and such labour â—hat we fall into no transitorie vexaâ—ion how much more solicitous should we be to avoide everlasting miseries And if death that finisheth temporall â—abour be so feared how is that to â—e feared that casteth vs into neverâ—nding sorrowes and if the foule and â—hort delights of this life be so loâ—ed how much more vehemently are the pure and infinite ioyes of the world to come to be sought after then in the time of youth and health and not of crazie old age Sicknesse comming on a maâ— seeketh only how to get ease which had he is then as farre to seeke as before in thaâ— conversion which before he pretended While we haue time saith the Apostle leâ— vs doe good he that deferreth sinneth ever in as much as if he should never leaue to liue he would never leaue to sinne and perchance that is the sinne to death wheroâ— S. Iohn Epist 1. c. 5. Tom. 3. cap. 71. I say not that any man pray for such an one Among the sentences of S. Augustinâ— is this The remedies of conversion to God are not with any delayes to be deferred leâ— the time of correction perish by our sloth for he that to the penitent hath promiseâ— indulgence hath not to the dissembler promised to morrowes day Life is not mucâ— worth Aug. de Temp. Serm. 120. if a man liue to no other end buâ— that in the few yeares of this life whicâ— with a short end is to be cut off he heap vp to himselfe eternall paines to last without end But lest any one become too securâ— or wax remisse by the felicitie of such newâ— credulitie lest perchance any one doe say in his heart let not my guilty conscience sâ— farre gripe and trouble me nor my culpablâ— life so farre contristate me I see in a momeÌ„t â— see in a small space of time the good theefs â—rimes forgiven him c. First in that â—heefe is to be considered not only the â—ompendiousnesse of his credulitie but his devotion but the occasion of that time wherin those things were done in which â—ven the perfection of the iust is said to haue beene shaken Then shew me first the â—heefs faith and after promise thy selfe the â—heefs beatitude the divell casteth in secuâ—itie that he may draw on perdition It cannot be numbred how many this shadow of vaine hope hath deceived Let I beseech you the innumerable companie of people vnder colour of such securitie taken out of this life voide of all good full of all evill deterre vs from this persuasion By daily fearing the vncertaintie of our passage and departure
hence which even now are vnlooked for and yet at hand and are to want all remedie for ever the day must be prevented which is wont to prevent vs. He seduceth himselfe and playeth with his death that thinketh thus the indulgence of the last houre may helpe me securitie promissed at the last day is most perilous Then againe it is a most foolish thing to commit vnto the vnprofitable extremitie of the now faliing life that cause which treateth of eternall necessities It is odious before God when a man sinneth more freely through confidence of pennance that he will doe in oulde age Beleeue me my dearest it is a difficult thing for craftie dissimulation of ordering a mans end to be found worthie to obtaine perdon with that interpreter of the heart there wilâ— be admitted no arte to salvation But that blessed theefe of whom we haue spoken did neither wittingly deferre the time of his salvation nor with vnluckie fraude put the remedies of his state in the last moments nor reserue the hope of his redemption to the last of desperation Before that time he neither knew Christ nor Religion which if he had knowne he had beene perchance amongst the Apostles not the last in the number who became the first in the kingdome In this therfore he pleased God at the last because to the obtayning of the faith that was not the last houre but the first Necessarie therfore it is that by daily acts a man provide for himselfe and procure his consummation it is necessarie that all our life be such in conversation as we may deserue to be free in the end Thincking incessantly vpon the day of our passage and the time of iudgement Admit thou hast at last both health and memorie thou art not sure the grace shall then be offered which often offered thou hast refused Thou that despisest Isaia 33. Eccles 7.40 shalt thou not also be despised Remember in all thy words thy last things and thou wilt not sinne for ever Hieron Epist ad Paulin. in fine tom 3. Aug. serm 10 de Sanctis tom 1â— He will contemne all things with ease that alwaies thinketh how he is to die If men would alwaies beare their day of death in minde they would restraine the same from all covetousnesse or malice But that which wholsomly now they will not thinke vpon necessarily hereafter without all remedie they shall sustaine For the last day will come vpon them the day of iudgement will come when neither it shall be lawfull for them to doe pennance nor can they by good works redeeme themselves from everlasting death then with such deepe thought the sinner is strooken as dying he forgets himselfe who whilest he lived did forget his God They that were hired to the vineyard Aug. de verb. Domini serm 59. tom 10. when the father of the familie went out and hired for examples sake those that he found the third houre did they say vnto him expect we will not goe thither till the sixth or those that hee found the sixt houre did they say we will not goe till the ninth or those that he found the ninth houre did they say we will not goe till the eleventh for he will giue all alike and wherfore shall we wearie our selves more then the rest What he is to giue and what he wil doe is in his owne power the counsell is to himselfe doe thou come when thou art called for equall reward is promised to all but about the houre of working there is a great question for if they for examples sake that were called at the sixth houre constitute in that age of bodie when the youthfull yeares are fervent as at the sixt houre it is hot if those young men called should say expect for we haue heard in the Gospell that all shall receiue one reward we will come at eleven when wee be old being to receiue alike wherfore shall we labour it would be answered them and said wilt thou not labour that knowest not whether thou shalt liue to be old thou art called at the sixth houre come the father of the familie indeed hath promised thee thy pennie if thou come even at eleven but whether thou shalt liue till the seventh houre no bodie hath promissed thee I do not say till the eleventh but till the seventh Wherfore then doest thou put off and deferre him that calleth thee being certaine of thy wages and vncertaine of the day Looke â—o it lest perhaps what by promise he is to giue thee thou by deferring take froÌ„ thy self If a man doe pennance when he hath power to sinne and while he liveth correct his life from all crime there is no doubt but that dying he passeth vnto everlasting rest But he that living wickedly doâ—h pennance only in perill of death as his damnation is vncertaine so is his remission doubtfull He therfore that in death desireth to be certaine of indulgence let him doe pennance while he is sound let him sound and in health bewaile his passed heinous facts Isidorus lib. 2. de summo bono cap. 13. If any one being now in the last extremitie of sicknesse will and doth accept of pennance and immediatly is reconciled and departâ—th hence I confesse to you we denie him not what he asketh but we presume not that he departeth hence well I do not presume I deceiue you not I do not presume The faithfull living well departeth hence secure he that was baptized but an houre before departeth hence secure he that doth pennance and is reconciled while he is in health and after liveth well departeth hence secure he that doth pennance at the last and is reconciled whether he depart hence secure I am not secure Aug. lib. 50. hom 41. In vaine doth he powre out his prayers before the tribunall of Christ who neglecteth the time of pennance given him Aug. serm 71. ad fratres in eremo Integritie of the mind and not health of bodie is required in the testatour at that time when he maketh his testament Digest lib. 28. tit 1. Gen. 47 â— SHORT PILGRIMAGE Iacob said to Pharao The dayes of the yeares of my Pilgrimage are 130. yeares short and bad haue the dayes of the yeares of my life beene and they haue not reached to the dayes of the the yeares of my ancestours liues in the dayes of their Pilgrimages By way of malediction was mans life first cut from the ordinarie length of 500. or in some 900. and stinted to 120. Gen. 6.3 Psal 89 The dayes of our yeares in themselves are 70. yeares And if in able men they bee 80. yeares what is aboue that is labour and griefe Psal 38 Behould thou hast set my dayes measurable how short is our life that is to be measured not the dayes of it only but the houres but the moments not by the divine or Angelicall science alone but by everie man that hath but a little tasted of Arithmetike Well may
â—herfore how small soever how soever to thy merits vnequall thancks-gâ—vings and when thou hast received ouâ— vâ—wes by prayer excuse our falts Admâ— our prayers within the sacrarie of thy hearing bring vs baâ—ke an antidote of reconciliation be it by thee excusable which bâ— thee we intrude let that become impetrable which with faithfull minde we aske receiue what we offer giue againe what wâ— aske excuse that we feare because thou arâ— the only hope of sinners by thee we hope for perdon of our sinnes and in thee most blessed is the expectation of our rewards Holy Marie succour the wretches helpe the pusillanimous refresh the sorrowfull pray for the people stand for the clerecie make intercession for the deuout woman kinde lett all feele thy helpe that celebrate â—hy memorie Assist readily to the vowes of those that aske and to all repay the â—ished effect Let thy dayly studies be to pray for the people of God who blessed â—ast merited to beare the Redeemer of the world that liveth and reigneth world withâ—ut end Very worthy and iust is it to glorifie hee mother of our God ever most blessed â—nd vndefiled Chrysost in liturg more honorable then Cheâ—ubins more glorious farre then Seraphins â—ho vvithout all corruption hast brought â—orth God vve magnifie thee the true moâ—her of God haile Marie full of grace our â—ord is vvith thee blessed thou among â—omen blessed the fruit of thy vvombe â—ecause thou hast brought forth the Saâ—iour of our soules To thee vve call most holy virgin Athan in Evag. de S. Maria Deipara be â—indfull of vs thou vvho even after thy â—eliverie diddest remaine a virgin Haile â—arie full of grace our Lord is with thee the orders of Angels and all men doe call thee blessed Blessed art thou aboue all woemen blessed the fruit of thy wombe Make intercession for vs O Mistresse O Ladie O Queene and Mother of God Greg. Nazian Traged Christi Thrice blessed mother light of virgins that dost inhabit the bright temples of heaven free from filth of mortalitie adorned now with immortalities stole yeeld a benigne eare to my words from on high and receiue I beseech thee O virgin my prayers Bernar. serm 2. de Advent O blessed inventor of grace bringe forth of life and mother of health let vs bâ— thee haue accesse to thy sonne that by theâ— he may receive vs who by thee was giveâ— to vs. IMMACVLATE This is the propeâ— epithete of the Conception of our blesseâ— Ladie Others there are appropriated to heâ— virginitie as most entire most pure vndefiled not corrupted not stayned vntouched c. Whence may be gathered thâ— authors opinion of the immaculate Conception to be the same that our Seraphicaâ— Order hath even from the beginning raiseâ— and maintained both in Quire schoole that the B. Virgin was alwayes Immaculatâ— even in the first instant of her Conception as becoÌ„med the Maiestie of God that wâ— to be borne of her vnspotted flesh CaÌ„t. 4.7 Thou art all immaculate c. Pag. 17. § 1. lin 15. MEMBERS OF THE TRIVMPHANT CHVRCH HAVE IN CHRIST COMPASSION ON THE MEMBERS OF THE MILITANT CHVRCH By reason of their vnion For we beleeue in the holy Catholike Church the coÌ„munion of Saints The right order of confession required Aug. in Encheridio c. 56. that after the Trinitie the Church should be adioyned as a house to the dweller and to God his Temple and to the builder his Citie The which is here to be taken whole not only in that part in which it is a pilgrim here on earth from the Sunne riâ—ing to the setting of the same praysing the name of our Lord and after the captiviâ—ie of oldnesse singing a new song but â—lso in that part which alwayes hath adheâ—ed to God in heaven from the time that it was first created and hath experienced no evill of his fall this stands fast blessed â—n the holy Angels and helpeth as it ought â—o doe his part that is in pilgrimage beâ—ause both shall be one by companie of eâ—ernitie and now is one by the band of â—haritie which whole is instituted to â—orship one God Psalm 118.63 David said while he was yet living I am partaker with all that feare thee and keepe thy commandements 1. Cor. 12.12 As the bodie is but one and yet hath many members and all the members are but one bodie so also Christ for in one spirit we were baptized into one The eye cannot say to the hand I need not thy helpe nor the head to the feet you are noâ— necessarie for me God hath tempered the bodie giving to it that wanted the more aboundant honour that there might be no schisme in the bodie but that the member together might be carefull one for another and if one member feele any smart all thâ— members doe condole with it or if any on member receiue any comfort all the members doe congratulate with it and you arâ— the bodie of Christ and members of hâ— members c. S. Maximus serm de SS Octavio AdveÌ„titio Salvatore martyribus TaurineÌ„sibus All martyrs are most devoutly to bâ— worshipped but especially those are to bâ— honoured of vs whose reliques we haue 〈◊〉 possession for those helpe vs with the prayers but these with their passion witâ— these we haue familiaritie for they be aâ—waies with vs they dwell with vs that iâ— they keepe vs whilest we liue and receiue 〈◊〉 when we dye here lest vvee offend theâ— lest the horrour of hell invade vs. To thâ— end it vvas ordayned by our forefathers that our bodies should be laid by the Saints boanes that vvhilest hell feareth them paine may not come at vs vvhilest Christ illuminateth them our darcknesse may fly away Resting vvith the holy Martyrs vve escape hell by their merits but not vnlesse vve be fellowes vvith them in their sanctitie Pag. 17. § 1. lin 18. In opinione Doct. subtilis INTO HIS FIRST SVBSTANCE This can not be physically vnderstood but is morally taken for death He dyed the 29. of Iune 1598. of a consumption vvherof he lay sicke almost a yeare at his manour house of Temple broughton and was according to his will buried in S. Maries the parish Church of Handburie in the place vvhere the high Altar stood in the time of Catholike Religion Of vvhat age he died I know not but gather that he could not vvant much of 60. It is evident in the Testament that he lived 40. yeares and vpward vnmaried aftervvard he had 12. children borne him by one vvife at 12. severall births Howsoever the life vvas short for a man of his vvorth and yet long by reason of the vvorth of it As it is said Sap. 4. He that is consummate and perfected in short time hath accomplished many times and ages De fato sane inâ—ellige Seneca Epist 4. de breviori vita non curandum Our care must not be to liue long buâ— to
liue sufficiently To liue long wee haue need of fate to liue sufficiently a minde Life is long if it be full and it is full when the mind hath gotten the maisterie oâ— good and into its owne hands power over it selfe What availe a man 80. yeares passed in sluggishnesse Such a man hath not lived but made a stay in life nor is he late dead but long He hath lived 80. yeares all the matter iâ— from what day you count his death He hath lived 80. yeares rather he hath beene 80. yeares vnlesse you meane he hath lived so as trees are said to liue Let vs not measure our life by time but facts As in little stature a perfect man may be so in a little terme of time a perfect life may be Age is an externall thiâ—g how long I am is anothers but how long I am good is mine To liue vnto wisedome is the space of mosâ— ample life Idem lib. 1. de tranquilitate vitaâ— cap. 10. There is no viler thing then an aged ould man that hath no other argument buâ— yeares to proue that he hath lived long Lin. 21. IT SHALL PLEASE GOD TO APPOINT Man purposeth and God disposeth Therfore saith S. Iames the Apostle Epist cap. 4. Say if our Lord will or if we liue we will doe this or that because we know not what shall be to morrow So the soule bee safe it is no great matter where the bodie lye many a holy bodie lyeth in the sea many burned to askes many devoured by wild beasts c. Yet every man ought so much to esteeme of Christian buriall as he ought to seeke for it by all lawfull meanes and is bound to ordaine as providently as he can and a good reason why is giuen in the leafe here before out of S. Maximus Pag. 17. § 2. RVFVLL DECAY OF THE CATHOLIKE RELIGION Begunne in England by Henrie 8. breaking obedience with the sea of Rome by act of Parlament 1533. and made more full by Q. Elizabeth AS A TRVE FATHER A true father is he that according to the law of nature provideth for those whom he hath gotten into the world not only bodily but spiritually which law is so firmely engraffed in nature as it needs no expresse law writteÌ„ to command it as the children haue to honours their parents the care of providing corporally for childreÌ„ is in some pareÌ„ts over much and the provision for their soules the chief part too little These are not true fathers that care not to leaue to their children a true inheritance but false fathers leaving inheritaÌ„ce of false riches such as vvhen they haue slept their sleepe they shall find nothing in their hands The true father hath his principall care to instruct his children in the law of God that as not only the earthly goods but celestiall doctrines vvere by his forefathers delivered to him so he keeping them in the customes and maners of his life deliver the same to his posteritie at his death The sonnes most commonly follow the steps of their fathers and thinke all lawful to doe that they see them vse Great is the obligation of parents in the education of their children Ioan. 5.19 The sonne can doe nothing of himselfe but vvhat he seeth his father doe for vvhatsoever he doth the sonne likevvise doth Isaias 38. Mat. 10.32 Marck 8.38 Luc. 9.26 12 8. Pag. 18. § 3. BE IT KNOWNE TO THEM AND TO ALL THE WORLD The father to his children shall notifie thy truth Every one thaâ— shall confesse me before men I vvilâ— also confesse him before my Father vvhich is in heaven And he that shalâ— denie me before men I vvill also denie him before my Father vvhich is in heaven S. Aug. serm 181. de tempore Vide supra §. â— by faith confessing Tom. 10. Heb. 11. Sine fide Without faith it is impossible to please God this faith he acknowledgeth in our hearts that searcheth reines and hearts but for conserving of the Churches vnitie for the dispensation of this time with faith of heart is also necessarie confession of mouth because vvith the heart vve beleeue to iustice and vvith mouth vve make confession to salvation not only of preachers but also of those that are instructed Otherwise one brother of another could not have notice nor the Churches peace be conserved nor one teach another nor learne of another necessarie things to salvation vnlesse vvhat he hath in his heart with signes of voice as it were with certaine chariots he sent to the hearts of others Faith is therfore both to be kept in the heart and brought forth with the mouth for faith is the foundation of all good things and beginning of humane salvation without this no man can come to the number of the sonnes of God and without it neither doth he obtaine the grace of iustification in this world nor shall he possesse life everlasting in the world to come And if one walke not by faith he shall not come to vision The holy Apostles having regard to this delivered a certaine rule of faith which according to the Apostolicall number comprehended in 12. sentences they called the symbole by which the beleevers might hould the Catholike vnitie and by which they might convince hereticall praviâ—ie c. A MEMBER OF CHRISTS TRVE CATHOLIKE AND APOSTOLIKE CHVRCH Signes of the true Church are that it is one holy Catholike and Apostolike therfore he adioyneth OVT OF THE VNITIE AND FELLOWSHIP WHEROF THERE NEVER WAS NOR IS NOR CAN BE SALVATION No more then was for those that were without the arke of Noe. The true Church can be but one in as much as truth is one and can be but one errour manifold and in a manner infinite A man that going a iourney bent to one place if he leaue the right way which can be but one it is no more matter which way he take of so many wayes as lie round about him for in all he erreth and shall not come to the place intended because he hath left the way that only leades therunto Aug. serm 181. de teÌ„pore prope finem Tom. 10 Symbol Apost The holy Catholike Church It is to be knowne that we must beleeue the Church and not beleeue in the Church because the Church is not God but the house of God Catholike he saith diffused over all the whole world because the Churches of diverse Heretiks are therfore not called Catholike because they be contained in places every one in their owne Provinces but this even froÌ„ the Sun rising to the setting of the same is diffused with the splendour of one faith There are no greater riches no treasures no honours no greater substance of this world then is the Catholike faith which saveth men sinners illuminateth the blind cureth the infirme baptizeth CathecumeÌ„s iustifieth the faithfull repayreth penitents augmenteth the iust crowneth martyrs ordeyneth clerks consecrateth Priests prepareth for the kingdome of heaven and in the everlasting