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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

to this vvorld 2. Timo. 2. according to the apostle that such should not intermedle vvith any vvorldlie busines and according to Naz. in Car ad Hel● S. Nazianzen vvhich do segregate them selues from the conuersation of this vvorld and do cōsecrate their liues vnto god vvhich beinge eleuated aboue the earth and being vvithout vvife or children their intentiue care is to vvorship and honour god vvith hymnes and prayers both day and night in another place he said speaking of those religious people these haue nothing to doo vvith this and yet haue all thinges therin Ora 1. in Iul. vvhich are the lordes of the vvorld these I say for their mortification are immortale and for their litle medling vvith the vvorld are ioyned vnto god and for their solitarinesse in the same do embrace the ioy of the other vvorld this farre Naz. and althoughe many vvicked apostates haue abused this sacred institution by rūning out of it as Luder and Caluine and the rest of their apostles and teachers of their irreligious doctrine haue don that makes not the religion bad but rather good no more then the 9. orders of angellicall Hierarchie for that lucifer and the rest of his follovvers through priede fell from it nor the apostolique order of Chriest for that Iudas throughe couetousnes runne out of it nor the mercie of god the vvorse though it be abused by presumptuous sinners vvho are the more prone to sinne because god is mercifull and trulie if ther vvere no other reason to cōfirme and proue our holie catholick religion then that such detestable and abhominable apostates so vicious in their liues so impious and blasphemous in their doctrine so variable vncertaine and faythlesse in their fayth so confused in their procedings vvho vvithout order auctoritie or apostolicke spirit or commission licentiouslie and excursiuelie do range abroad preaching their irreligious heresies condemned reiected and anathematized by all generall councels and specialie by the famous authenticall generall councell of Trente vvhich vvas an a assembly of all the patriarches Archbishops bishops prelates generales of holie orders Abbotes doctors and diuins of all Christiendome should I say ympugne and disproue the same it should be an euident argumente to confound the heretick and confirme the catholicke Novve let vs come vnto the apostles that did first plant our catholick religion in Irelād some authoures do vvrite that S. Iames Maior vvas in Ireland being by vvind driuen thither Casar Par anno Chrisii 429 is 5 num 8. Paladius the popes legate as Caesar Baronius vvitnesseth did preach in Irelād and aftervvardes Sainct Patrick vvas sēt thither by Celestinus pope as the said Bar. declareth anno Christi 431. num 191. Gigebertus in chronica vvho vvith an a apostolicall spirit seruent prayers long fasting austere mortification sharpe discipline religious obseruation of all spirituall perfection and feruent charitie did subdue that kingdom vnto the standarte of the crosse the svveet yoke of Chriest his lavves his most holie life and the strāge vvounders and miracles that god did vvorke by him vvas an cuident vvitnesse that his doctrine vvas of god othervvise hovv could a poore soule void of all hmaine forces and vvorldlie pollicies subdue in one quarter of a yeare a borbarous vicious and vntractable nation vnto such hard lavves both vnto our capacitie vnreasonable and vnto fleash and blood yrcksom and intollerable vnlesse god vvhose vvorke he had in hand had holpen and cooperat vvithim by strange miracles both vvounderfull to be seene and ympossible to be don by humaine povver vvhat is more dissonant to our grosse sensible iudgment and knovvledge then that Chriest should be the sonne of a virgine and that he vvas god and man and that being god vvhose nature is immortall and ympassible should die should be crucified as a theefe should be dead and buried and that the same god is he that vvee receaue vnder the vaile of accidentes of bread and vvine in the eucharist that being fed vvith Chriest vvee may be purified and sanctified by him and that Chriest according to his deitie is one vvith the father and the holie ghost vnited in one nature substance or essence and perfection only distinct and different from god the father and the holie ghost in certaine notions person or hypostasis and that the bodie being conuerted vnto ashes must appeare before Chriest that vvas so crucihed by man to receaue according to his desertes vvhat is more loathsom vnto fleash and blood then to be crucified and mortified vnto this vvorlde and to be depriued of all corruptible appetites therof to follovve Chriest crucified to vvalke in the streight narrovve vvay of his crosse and to despise detest abhore the broad vvay of the licentious doctrine of these heretikes for if vve leaue of our fayth vvhich according to S. Gregorie hath no merite vvhen humane reason giueth experience the doctrine of those apostates is more agreable vnto our senses and more conformable vnto fleash and blood and more pleasant vnto our corrupt nature vvhich inclineth to follovve licētious libertie and the vvorkes of darcknesse vvhich are voluptuous pleasures beastlie concupiscence vvithout any restrainct of any spirituall lavve vvithout obseruatiō of vovves vvithout any regard of the sacrament of pennance the 3. essentiall partes therof as contrition confession and satisfactiō vvhich is the onlie medicine ordained by Chriest to cure heale the vvoundes of our poore soule corrupted and lāguished vvith sinne vvithout any deuotiō or respect to any religion religious ceremonies sacrifices and sacramētes churches and oratories ordained by our ancetoures for the seruice of god all vvhich they do destroy vvher they haue any poavver and in steed therof do endeuoure to plante a negatiue religion vvhich according to the phplosopher est malignā t is naturae quicquia ante se inueuit destruit is of a malignant nature vvhatsoeuer it findeth besor it doth destroye the same for ther is no religion order obseruation that the church of god had at any time but this infernall heresie laboreth to abolish and overtrovve it quite Novv hauing hearde and to your greatest griefe felt the vvorkes and endeauoures of Luder Caluine vvherin they applied them selues I thought good to speake a litle of our cuntrie sainctes vvhose zeale charitie holinesse of life many nations vvere conuerted vnto the faith of Chriest of vvhich I vvill put dovvne some fevv examples if if vvee may beleue venerable Beda that did vvrite the life of S. Patrick and of other sainctes of Irland said that they vvere a mirour and spectacle of all religious perfection Beda lib. 3 na 4. histo Aug● and sanctitie of S. Columbanus he vvriteth thus Columbanus came out of Ireland in his habite and life a famous mōcke to preach christian religion vnto the Pictes Meilochon being a most mightie king of that nations the yeare of our lorde 565. and conuerted that nation by vvorde and example vnto the fayth of Chriest

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

povvet of England began to ebb and decline this farre venerable Beda a holie sainct of the english nation if Oza for touchinge the Arcke of god being a place vvheare the table of the lavve a Reg 7 Moyses rodd and other relickes vvere kept vvas strocken dovvn dead vvith a thūderbolt the beastes vveare stoned to death for going vppon the montaine 4 Reg 13 vvhy should not reaso nable people be seuerlie punished of god for embrevving their murdering handes vvith the innocent blood of his sainctes vvhich be not dead thinges as the arck vveare but the liuing tēples of the holie ghoast vvhich are mediators betvvixt god and mā vvhose auctoritie geuen vnto thē by Chriest exceedeth the povver and iurisdiction eyther of kinges vpon the earth or angels in heauen vvhich haue povver ouer the soules of monarkes and emperours Io 20 Mat 218 vnto vvhom our sauiour sayth vvhose sinnes soeuer you forgiue in earth they shal be forgiuen in heauen c. of vvhom S. Peter saith vos autem genus electum Pec c 2 regale sacerdotium gens sanctae c. you are the chosen stocke the hinglie priesthoode the holie familie people pickt out that you should declare his vvonders c. although many priestes be ignorant and full of imperfections for amongest so many there must be som good some bad the church of Chriest being like vnto the net of the gospell that dravveth all sort of fishes for in this church vvee say dimitte nobis c. forgiue vs onr trespasses of vvhich trespasses the apostles tgem selues being the first fruit of the holie gkoast vvere not exempted vvhē they said vvee offend god in many thinges Psal 13 52 Eccle. 7 Prou. 20. Iac. 1 1. Io. 1. Hie 2. Cōc Nileni and if vve say vvee haue no sinne vvee deceaue our selues as S. Iohn saith amongest the apostles there vvas a Iudas among the angels vvhich are puri actus pure spirites and incorruptible ther vvere many that fell among the children of Adam the murtherer Cain and innoe cent Abel euen so among priests and although there are many by vvhose euill life and vngodlie behauiour the church suffreth great scandal yet thrankes be to god there are many vertuous godlie cōtinēt not ytched vvith ambition not defiled vvith riotousnes not blinded vvith couetousnes not infected or spotted vvith any mortall offence vvhose conuersation is in heauen and vvhose glorie is the sinceritie of an vndefiled conscience vvhose continuall exercise is the mortification of their proper appetites and vvhose threasure is a soule decked and replenished vvith the influence of grace and the vertues that do follovv it as S. Augaract 5. ●●ea Augustin saith Sacerdos si Luxuriosus est siauarus c. If the priest be riotous couetuous or proud vvhat passeth through his handes is not defiled the sacramentes that he handles remayne vnspoted for as the purgation that the physition sendeth is nothing the vvorse for the patient though he that ministreth it vnto him be bad so the sacramentes of the lavve of grace vvhich are send frō the phyfition of our soules by the priest for the curing of the disease therof haue not their vertue from the priest that ministreth them but by the merites of Chriest his passiō that ordained them and as the priestes in the old lavve being but figures of the priesthood of the lavve of grace vvere obeied of the people vnder paine of death Deutr. ●7 much more Chriest his priestes should be obeied of Christians of vvhom him self spoke these vvordes vvhosoeuer despiseth you despiseth me 〈…〉 and vvhoso euer heareth you heareth me and as S. Cypriā saith qui Christo non credit sacerdotem facienti lib. 4. ep 9. postea credere incipiet sacerdoti vindicanti vvhosoeuer that beleueth not Chriest ordaining and instituting preesthood he must belcue Chriest reuenging the quarell of priestes and especialie on those that punishe them as tray turs and banish them as offenders THE SECOND BOOKE VVHEREIN THE doubteful are resolued The sanctitie of those that planted the catholick religion and the impietie of the impugners therof ought to confirme our religion CAP. I. VVHen faith is a vertue infused by god by vvhich vvee doe beleue euerie thinge that god doth reueale vnto his churche and the churche doth propose vnto the faithful to beleeue then Caluin and Luder haue noe faith vvhen they do not beleeue in the Catholike churche nor in the communion of Sainctes c. for accordinge to all the diuins and to the holie scripturs vvhosoeuer beleeues not euerie article of our faith hath no faith and vvhen theese do misbeleeue moste or all the said articles they can haue no solid or sounde faith at all Religion is nothing els then a bindinge and consecratinge of our selues vnto god in suche sorte as vve should neuer forsake him vvhen Luder and Caluine and the rest of the apostles of their pretended reformation or rather of their ovvne cōfusion and manifest destruction of all religion and pietie haue quite forsaken god vnto vvhom by solemne vovv they vvere dedicated haue forsaken their religion haue brocken their promisse haue volated and transgressed their sacred vovves and haue caused others to do the like vve may easilie perceaue that there is no religion in them and vvhen they haue no religion them selues hovv may vvee become religious by them vvhen in their dealinges vvee see nothing but all irreligious impietie the effect of good religion are good vvorkes according to S. Iames to visit and succurre orphans Iac. ● and vvidovves in their tribulation and to kepe him selfe vnspotted in this vvorld vvhat good vvorkes may vvee expecte of these people that do say that all our good vvorkes are sinnefull that god doth not care for them that according to Luder his doctrine the more detestable a man is the more acceptable before god and according to Caluine god is the authour of sinne and all vvickednesse not onlie the efficient or physical cause that vvorketh sinne but also the morall cause that persvvadeth it that vvhen sanctitie according to S. Thomas is the flovver of religion 5 Th●i 2 ● 6 vvhich is nothinh else then to offer vnto god our soule vvith all the povvers therof vnspotted and voide of all filth of deadlie sinne and the handmaides of vvhich sanctitie be praiers and deuotion D. Th. ibid. by the one vve do enioy gods familiar presence by the other vve obtaine promptitude and vvillingnesse to serue him vvhat sanctitie praiers or deuotion may vvee expect of them vvhen they be impious contemners and blasphemers theof vvhen they vvith all deuilish despight and ragefull tyrannie persecute not onlie the professors therof but also churches monasteries chapples oratories and all other places vvhere the same may be exercised disprouing dissanulling and despising all religious vovves and votaries for by solemne vovves vvee may become perfect seruantes of Chriest and intimate vvith him and become as it vvere dead