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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

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

determined to giue vnto you a kingdome he said fellovves and partakers of his trauailes and therfore of his ioy in his kingdome To begine to be godes seruant proceedeth of the grace of god but to continue therin vnto the end of our liues a special grace and blessing of god vvith many infused and supernatural vertues are required and chieflie a constant hearte that no perturbation bee able to make it recoile from his dutie in such manner as by no temptation itvvaxch faint or by importunitie of trauell he forbeareth to do good Of this vertue S. Anthonie and S. Hylarie vveare great and holie examples vvho suffred great tentations in the desarte and yet did not forbeare to do god great seruice Lucius Seneca doth attribute so much to the excellencie of a man heartie and valiant that he maketh it harder to vanquish a mind inuironed vvith the vertue of constancie then to take a cittie vvel fensed and guarded S. In Epta Hierom saith per bonam malam famam a dextris a sinistris miles Christi graditur c. no other thing is the passage of this life then a publicke vvay on vvhose rigt hand marched the valiant and hardie man on the left parte the couarde and faint hearted and betvveen them both goeth the stronge ad resolute and accordinge to S. 〈◊〉 8. mur● Gregorie fortitudo iustorum est carnem vnicere proprijs voluntatibus contraire delectationem vitae presentis extinguere huius mundi aspera pro aeternis praemijs amare prosperitatis blandimenta contemnere aduersitatis metum in corde superare the fortitude of the iust is nothinge els then to master the fleashe to resiste the appetits of our proper vvil to extinguish and despise the delights of this life to affecte thinges of hard enterprise for the kingdome of god not to be carried avvay vvith the vaine alurementes of vvorldly vvealth and not to es chevv such as be both painfull and perilous Orig. sup lib. numerū hom 5. and as Origines saith sicut continens vita labor perseuerantia agonum certamina faciunt vnum qu●mque virum virtutis appellari sic e contrario vita remissa negligens ignaua facit virum ignauum iudicari euen as a man of a continent life toylsom laboure and of perseuerance in a dangerous doubtfull battell deserueth to be reputed a vertuous man so on the contrarie side a man carelesse negligent and sluggish is holden for â couarde this is the vertue vvithout vvhich no heroicall designementes can be perfourmed and vvithout vvhich vvee ought not to be holden for christians for the character by vvhich vvee be called by that name auayleth vs nothinge vnles vvee persist still and perseuer vvith Chriest Iudas reapes no profit for beinge one of oure sauiours apostles because he did not continue vnto the end For the good lucke and skill of an expert pilot consisteth not altogither to guidevvell the helme but rather that he bringe it to arriue safe at the hauen euen so Chriest promiseth not the kingdome of heauen to such onlie as are baptised nor to him that is called a christiā if he perseuere not in his seruice for the crovvne of the triumphe is not bestovved vppon him that goeth vnto the vvarres but is vvourthilie reserued forsuch as obtaine the victorie although the fi●rie columne conducted the children of Israel out of Aegipt Num. 14. Exod. 13. yet it did not bringe them to the land of promise so as none did enter into the same but such as did in firme hope perseuere vnto the end of the battell by vvhich they ouercame their enimies and so obtained the victorie and gained the desired land the laboure of Nehemias and Esdras after retourninge from the captiuitie of Babylon vvould be frustrated in buildinge the temple at Hierusalem if iniuries threatninges stronge enymies vvhich had all their forces bent against them vvould haue eyther terrrified them from making an end ●sth● 3. c. 2 or persvvaded them to giue over and trulie your christianitie and catholicke religion shall rather procur your damnation then in any manner helpe you to iustification if eyther for feare of man or loue of the earthe or any danger of persecution you giue it ouer or be inconstant therin if it vvere to gaine the vvorld or to saue oure life vvee ought not to cōmit one deadlie sinne or transgresse the least of godes commādements much lesse to make a ship vvracke of oure faith and religion vvhich vvee ought to defend vvith losse of life and goodes if vvee be called in question for the same If the godlie vvomā Susanna vvould rather suffer death then yeeld vnto the execrable luste of the vvicked iudges that sollicited her to defile her-bodie if a valiant captaine and a gratious matrone ought to suffer death rather then to committe treason the one against his kinge the other against her married busbād much more ought vve to suffer all extremities vvhatsoeuer then to committe treason against god by forsakinge him and his church for vve be more obliged vnto him and his church then eyther the captaine vnto his kinge ' or the vvife vnto her husband Let vs therefore abide vvith god and not suffer our selues to be separated from him let vs cōtinue in his catholicke church out of vvhich vvee can neyther acknovvladge loue or serue him let the end of our labour and perseuerance in his religion to the last moment of our liues bee a sufficient vvitnesse of our loue tovvardes him and an euident argument to his church of our faith and religion the laborer in the gospel vvas not revvarded vntill the vvorke vvas finished nor torment or paine could vvithdravve Chriest from the heroicall vvorke of our redemption vntil the eternall father vvas by his passion satisfied for our offences and vvee miserable sinners redeemed from the thraldome of the deuill this sufferance and passion of Chriest auaileth nothinge vnto vs vnles vvee follovv him and continue vvithim vnto the ende as S. 1. Pe● 2. Peter saith charissimi Christus passus est pro nobis vobis relinquens exemplum vt sequamini vestigia eius most louinge Chriest did suffer for vs leauinge vs example to continue in the profession of our faith vvhich vvhen he deliuered vnto vs did suffer all difficulties and reproches vnto the infamie of the crosse The kine that did carrie the arcke of our lorde althoughe ther calues vvere bellovvinge behind them they neuer retourned or vvent on the right side or the left 1. Reg. c. 6. but vvent directlie forvvarde vntill they came vnto the land of Bethsamis euen so vvee that carrye the crosse of Chriest vppon our shoulders ought neuer to leaue it of thoughe our sensible appetites vvould cry vppon vs to leaue it of vvhile vvee arriue at the land of rest Ezech. c. 1 The beastes that Ezechiel did see did direct their course vvhere the spirit moued them and neuer retourned backe If the vvoman of Lot had gon

they are conferred vnto vs in the holie Sacrament of Baptisme yet the soule cannot vvithout much difficultie exercise them by reason of the contradiction of the bodie vvhereas if the soule vvere at libertie it might make vse of them vvith great facilitie And in good sooth it is no marueile that carnall people do so much contradict and oppugne the lavv of grace vvhich is a spirituall lavv if the flesh being so vnited and ioined to the spirite that of thē both one humane nature resulteth doth so eagerly pursue the spirit and vvith so much despite that to destroy it shee feares not to be her ovvne destruction Euen as Sainct Paul saieth 1 Cor. 5 Littera idest carooccidit The flesh doth Kill vvhich enmitie is also verified in Isaac and Ishmael Gal. 4 Gen. 21 the sōne of the bondvvoman vvhich vvas borne according to the flesh daring to mocke and deride the freeborne Isaac vvhose natiuity vvas according to the spirit And therfore the gospel of Iesus Christ being spirituall vvas vvith such vehemence impugned For against it the Roman emperours bēte all humane forces against it the philosophers opposed all vvordly vvisedome against this carnall people vvallovving in sinne and concupiscēce and loth to leaue their delightes made insurrection also that great Dragon raised all his povver Apos 12. ●sal 2.2 Aduersus illud principes conuernerum in vnum Against it the Kings of the earth combined them selues against it first all pagans aftervvards all Heretickes and Schismatickes conspired āngust de es uit dri li 3. cap. 52. Videns diabolus saieth Zealous Sainct Augustin daemonum templa deseri in nomen liberantis mediatoris currere genns hu manum haereticos mouit quisub vocabulo Christiano doctrinae resisterēt Christianae The deuil seing his tēples to bee left and all the vvorld run to embrace the svveet name of their redeemer and mediatour stirred vp the Heretickes vvhich vnder the title of christians should oppose them selues to the christian doctrine In con 〈◊〉 Tis. Per verba legis legem impugnant saith Sainct Ambrose By the very vvordes of the lavv they resist the lavv Nay but the Caluinistes professe faith also but Sainct Hillary tels them Fidem sine fide praetendunt In litr●●a that they pretend saith vvithout faith The psalmist ansvvereth them Pu. 54. Molliti sunt sermones super oleum ipsi sunt tacula That their vvords are steeped in oile but indeed they are dartes Psal 139 Venenum aspidum sub labiis eorum That the poison of Adders is vnder their lips Veniunt ad vos saith our blessed sauiour in vestimentis ouium intrinsccus autem sunt lupi rapaces They come vnto you in sheepes clothing but in their hartes they are rauening vvolues to vvhich saieng blessed saint Bernard alluding telleth some of them that they are Foris candidi intus autem sordidi Though outvvardly they seeme as vvhite as snovve yet invvardly they beare another hue small difference Sainct Augustine putteth betvvene Pagans and Heretikes Persequitur paganismus saith hee aperte saeuit vt leo haereticus insidiatur vt Draco ●●g in ps ●9 Paganisme persecuteth the church openly and roreth like a Lyon but thé hereticke lurketh as a Dragon The one compelleth to deny Christ the other teacheth the same the one vseth violence the other treachery vve must be patiēt for the one vvatchfull for the other Thus much saith Sainct Augustin in the peaceable time of the church By vvhose admonition vvee are taught hovv vvee should behaue our selues in these dangerous daies least our function should bee contemned and simple Catholicks scandalized vvhich may be an occasion of their ruine a prouocation of gods vvrath against vs if through our negligence they vvould be carelesse of their saluation Therfore S. Peter bideth vs to vvatch quia aduersarius noster diabolus tanquam leo rugiens circuit quaerens quem deuoret because our aduersarie saith he the deuill like a roaringe lyon goeth about seeking vvhom he may deuoure THAT THE CHVRCH of god frō the beginning vvas persecuted and against Christ the head this persecution vvas intended CHAP. VIII I Vvil saith Chriest send vnto you prophets Luc. c. 11. Math. 5.14 Iob. 15. 16. and Apostles vvhich shal be both Killed and persecuted vvhich falleth out as Christ foretold speakinge vnto his Apostles pressuramin mundo habebitis you shal be tormented in this vvorld the deuill euer stirreth vp his vvicked ministers to destroy the church of god but cheifly the pastors as the principal parts ther of Alexander the great vvhē he did besiege Athens said vluter in vita eiue that his quarrel vvas not against the citie but against the ten orators that vvere vvithin vvhich if they vvere deliuered into his hands he vvould raise the seige and ioine a nevve league of freindship vvith the Citizens for all his quarell as he said vvas against those orators vnto vvhich Demostenes replied after this manner The vvolues did speake after this sort vnto the sheapehards all the discord that is betvvixt you and vs proceedes of your dogs if you vvill deliuer thē vnto vs vve vvil be perfaict freinds The dogs being rendred vnto them and peace established the vvolues rose vpon the poore flocke and destroied it euen so Heretickes in these daies goe about to take avvay religious people and priests Bishops and pastors and vnder coulour of deceipt seeke to deceaue and confound our soules So Iulian the Apostate vvith fire and svvord did persecute religious men and priests although he did not put them to death as S. Naz. said Oras 1. in Iu● enuiēg these blessed saincts the crovvne of martirdome yet he spared no out ragious crueltye vvhich the malice of man could inuent to vex trouble and afflict these blessed people for so the oration of the said Naz vnto that apostate declared vvherin he did offer himselfe a suter for all religious people saieng si Philosophorum caetum sic enim eos appellat qui nullo vin cu lo humitenentur qui sola corpora ac ne ea tota quidem possident qui Caesari nihil Deo omnia debent hymnos preces vigilias lachrimas hos inquit si mitius tractauerts c. If you deale gentlely saith he vvith the schoole of Philosophers for so he called thē vvhich vvere tied by noe earthlie obligation vvhich did scarce possesse their ovvne bodies vvhich did ovve nothing vnto Caesar but all vnto god vnto vvhom they by their hymnes prayers vvatchinge and tears vvere consecrated if you deale gentlely vvith the seruants and disciples of god vvhose daylie conuersation is in heauen vvho are the first fruite of our lords flocke the crovvnes of faith the precious margarits vvho are the stones of that temple vvhose foundation and corner stone is Christ you shall do vnto your self and vnto vs a singuler benefit this far S. Naz. In all persecutions of the church the pastors and religious people vvere first sett vppon