The Religion Anciently Professed by the Irish and British, Chapter 6

The Religion Anciently Professed by the Irish and British · Chapter 6

p. 54CHAP. VI.

Of the discipline of our ancient Monkes; and abstinence from meats.

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 hereaa… in clerum electi … distinct 3. cap. 29. almost all the Prelates were wont to bee p. 55chosen 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 onelyonly contained within the limits of this Iland, but did extend it selfe to forraine countries likewise. For this was it that drewbbEcgbenu… 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. 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 whichccSed & diebus Dominicis ad ecclesiam sive ad monasteria certatim, non reficiendi eorp…ris, sed erudiendi sermonis Dei gratiâ confluebant Id. lib. 3. cap. 26. 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 (saithddHactenus 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. 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. 56Scots, and in those places where no man would have thought it, so many great companies should bee gathered together under a most strict discipline.

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. eeSi 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.If 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 ffQuid prodest, si virgo corpore sit, & non sit virgo …ente? Id. in Regulâ …. cap. 8.it profited them little, if they were virgins in body, and were not virgins in minde. that they ggQuotidie proficiendum est: sicut quotidie orandum, quotidic que est legendum. Ibid. cap. 5.should daily profit, as they did daily pray, and daily reade. that hhBona vanè laudat… Pharis…i perierunt: & peccata Publicani accusata evanuerunt. Non exeat igitur verbum grande de ore Monachi: ne suus grandis pereat labor. Ibid. cap. 7.the 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 iiTantam 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.by the nature of their free will they had such a possibility of not sinning, that p. 57they 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 kkIpsis Apostolis & eorum sequacibus ita bonum virginitatis arripiendum persuasit: ut hoc scirent non humanae industriae, sed muneris esse divini. S. Gallus, in serm. …abit. Constant.did 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 llNon 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.not 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.

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; butmmAct. 20. 35.Acts 20:35 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, asnnforeign; Euseb. lib. 1. hist. cap. ult. Thaddaeus in the Ecclesiasticall history is said to have given unto Abgarus the governour of Edessa: ooQui 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.Wee who have forsaken our owne, that according p. 58to 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, thatppAlii hortum labor averunt, alii arbores pomiferas excoluerunt. B. verò Gallus texebat retia, &c. & de …odem labore afliduas populo benedictiones exhibuit. Ibid. cap. 6. 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, heqqEt 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. 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.

rrId. in Carm. de vit. Cuthbert. cap. 17.Quique suis cupiens victum conquirere palmis;

Incultam pertentat humum proscindere ferro,

Et sator edomitis anni spem credere glebis.

The like doth hee relate ofssId. lib. 3. hist. eccles. cap. 19. Furseus; and Bonifacius ofttBonifac. in vitâ Livini, pag. 240. Livinus; and Theodorus Campidonensis (or whosoever else wrote that booke) ofuuTheod. Ca…did. vit. Magni, lib. 1. cap. 5. edit. Goldasti, 6. Ca…issi. Gallus, Magnoaldus, and the rest of the followers of Columbanus; that they got their living by the labour of their owne hands. And thexx2 Thes. 3. 12.2 Thess 3:12 Apostles rule is generally laid downe for all Monkes, in the life of Furseus: yyQui in monasteriis degun…, cum silentio operante…, suum panem manducent. Vit. Fursei.They which live in Monasteries should worke with silence, and eate their owne bread.

p. 59But 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 zz…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.)his 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.

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. 60people. namely,aaPrima 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. that our Lord Iesus Christ, although in his humane conversation hee was alwayes poore, bbSecunda conclusio erat, quòd Dominus noster Iesus Christus nunquam spontaneè mendicavit. Ib. pag. 107.yet did hee never voluntarily begge himselfe, ccTertia conclusio fuit; quòd Christus nunquam docuit spontaneè mendicare. Ib. pag. 121.nor taught others so to doe, ddQuarta conclusio fuit; quòd Dominus noster Iesus Christus docuit non debere homines spontaneè mendicare. Ibid. pag. 123.but taught the plaine contrary: and eeQuinta 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.that 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.

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: thatffQuòd 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 MS^um …abeo. 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. andggQuòd 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. that all the Doctors which did p. 61determine 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 onelyonly 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.

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 hehhTribus monachorum (qui suis, sibi ipsi laboribus victum, manibus operando suppeditabant) millibus praefuisse creditur. Nicol. Horpsfield. hist. Eccles. Angl. lib. 1. cap. 25. 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:iiMonachum oportet labore manuum suarum vesci & vestiri. Vit. S. Brendani. 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,kkIn 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. wherein p. 62there 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 **Chronicle of Wales, pag. 253, 254.Welsh Chronicle observeth, that there were no Abbeyes among the Britons.

Here in Ireland Bishop Colman founded the Monastery of Magio (in the ††Vid. Arnal. Hibern. a Camdeno edit. ad an. 1370.county of Limrick) for the entertainment of the English: where they llAd exemplum venerabilium patrum, sub regulá & Abbate canonico, in magnâ continentiâ & finceritate proprio labore manuum vivunt. Bed. lib. 4. bist. eccles. cap. 4.did 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 mmIure, 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.the 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.

nnid. Carm. cap. 20.Excubiasque, famemque, preces, manuum que laborem

Ad votum gaudent proni fraenare regentis.

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. 63rule of Columbanus, they wereooQuotidie jejunandum est, sicut quotidie reficiendum est. Columb. Regul. c. 5. every day to fast, and every day to eate: that by this meanes,ppQuia haec est vera discretio, ut possibilitas spiritalis profectus cum abstinentiâ carnem macetante retentetur. Ibid. the enabling of them for their spirituall proficiency might bee retained, together with the abstinence that did macerate the flesh. Hee would therefore have themqqIdeò quotidie edendum est, quia quotidie proficiendum est. Ibid. every day to eate, because they were every day to profit; and because rrSi enim modum abstinentia excesserit, vitium non virtus erit. Ibid.abstinence, 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.ssCibus sit vilis & vespertinus Monachorum, satietatem fugiens & potus ebrietatem; ut & sustineat, & non noccat. Ibid. 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 onelyonly: 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**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. marriage bed. Whence in the booke before alledged, of the Daily Penances of Monkes, we finde this order set downe by the same Columbanus: thatttSi quis ante horam nonam quartâ sexta que feriâ manducat, nisi infirmus; duos dies in pane & aquâ. Columban. lib. de quotidianis Poenitent. monachor. cap. 13. 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. 64and in Bedes Ecclesiasticall Historie; thatuuCujus exemplis informati, tempore illo, religiosi qui que 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. 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 didxxQuibus 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. 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.

But generally for this point of the difference of meats, it is well noted by Claudius out of S. Augustin, that yyOstendens 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.the 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 zzSunt nonnulli, qui spiritualibus vitiis impugnantur; sed his omissis, corpus in abstinentiâ affigunt. Vit. S. Fursei.assaulted with spirituall vices, doe yet omit the care of them, and afflict their body with abstinence: p. 65who aaMulti 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.abstaining 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. bbGildas 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.These 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. ccAbstinentia 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.Abstinence 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. 66heart 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.