ought to vndertake it Put case it is not in the Quéens chappel what then 4. This Fast hath bene hindred by certayne prophane and carnall wreches Here loe your Maiestie may sée with what temperate spirite these men doe procéede and what they would teache or doe if they should be contraried in great matters séeinge they boult out such doctrine againste their Magistrates for crossinge their appetites in soe smal a matter as is a litle phantastical rage of fasting sodainlye come vpon them for a desire they haue to heare them selues speake ten or twelue howres together after their continuall raylinge against fastinge for these twentie one yeares past But this is their spirite to rushe into euery thinge with inordinate violence and to lyke of nothinge that order and obedience layethe doune vnto them The which your Maiesties great wisdome considering together with the quiet and modest procéedings of the Catholicke parte shal I doubte not easely perceaue what daunger it were to permit much to such kind of spirites and to bereaue this your Realme of soe important a stay as Catholiques are in euerye of your countryes against the perilous innouations of thes and the lyke men whose final ende is as their doctrine declareth to haue noe gouernour or ruler at al. And this maye be one greate Motiue vnto your Maiestye in rerespect of the safetie and quietnes of your whole Realme to extend some more mercye and fauour to your trustie and afflicted subiectes the Catholickes Whoe as they were most redye at the beginning accordinge to their bounden duties to place your Highnes in that Royal roome wherin nowe by the fauour of God you stand Soe are they and wil be alwayes in lyke sorte redye with the vttermost droppe of their blood to defende the same in all safetie peace and quietnes vnto the ende In consideration of which good wil and seruice they can not imagin to aske of your Maiestie any so great gifte recompence or benefite in this world as should be to them some fauorable tolleration with their consciences in religion the which consciences dependinge of iudgement and vnderstanding and not of affect and wil can not be framed by them at their pleasures nor consequently reduced alwayes to such conformitie as is prescribed to them by their Superiours and yet this nothinge deminisheth their dutiful loue towardes the same Superiours séeinge conscience as I haue saied dependeth of iudgement and not of wil. Now because as the Philosopher sayeth that is onely good vnto euerye man which eche mans vnderstanding telleth him to be good vnto the which the Scripture and Diuines agrée when they say that we shal be iudged at the last day accordinge to the testimony of our conscience hereof it foloweth that what soeuer we doe contrarye to our iudgement and conscience is accordinge to the Apostle damnable Because we decerne it to be euil and yet doe it So that how good so euer the action in it selfe were as for example if a Gentile should for feare saye or sweare that there were a Messias yet vnto the doer it should be a damnable sinne because it séemed nought in his iudgment and conscience and therefore to him it shal be soe accounted at the last day Which thinge hath made al good men from time to time to stand very scrupulously in defence of their conscience and not to commit anye thing against the sentence and approbation of the same Al Princes also and Potentates of the world haue abstayned from the beginninge for the verye same consideration from enforcinge men to actes against their conscience especially in religion as the Histories both before Christ and since doe declare And amongest the very Turkes at this day no man is compelled to any act of their religion excepte he renounce firste his owne And in the Indies and other farre partes of the worlde where infinite Infidels are vnder the gouernement of Christian Princes it was neuer yet practized nor euer thought lawful by the Catholicke Church that such men should be enforced to anye one acte of our religion And the reason is for that if the doinge of such actes should be sinne vnto the doers because they doe them against their conscience then must néedes the enforcement of such actes be much more gréeuous and damnable sinne to the enforcers Marye notwithstandinge this when a man hath receaued once the Christian Catholique religion and wil by new deuises and singularitie corrupte the same by runninge out and makinge dissention in Christ his body as al Hereticks doe then for the conseruation of vnitie in the Church and for restraint of this mās furye and pryde the Church hath alwayes from the beginninge allowed that the ciuil magistrate should recal such a felowe by temporal punishment to the vnitie of the whole body agayne as al the holy Fathers write to be most necessarie especially such as had most to doe with such men as Cyprian Ierome Optatus Augustine Leo Gregorie and Bernard And S. Austin in diuers places recalleth backe agayne his opinion which he some times held to the contrarie Soe that we kéeping stil our ould religion and hauing not gone out from the Protestantes but they from vs we cannot be enforced by anye iustice to doe anye acte of their relygion Besides this as no wise Noble man after manye Ages of quiet possession would suffer another to recouer his Barronie without shewing of verye good 〈◊〉 soe we in reason are not to be blamed if we hauing held the possession of the Catholique Church in England for these thousand yeares by our aduersaries confession doe stande with them yet and require some euidence before we consent to geue vp the same Hetherto they haue shewed vs none but onlye woordes and forgery they entered into possession without tryall of the title they thrust vs out before sentence or proufe we crye out of the ryot complayne of the wronge and desire still that the matter maye come to lawfull pleading And euen nowe of late since our new persecution begane we haue made vnto thē dyuers offers with great oddes not pretending therby anye recouerie of our losses for that we suppose to be vnpossible but onlye for the iustifying of our cause wheruppon the honour of God dependeth and wherin we know we cannot be vanquished And to tell your Maiestie more in particuler there hath bene diuers earnest meanes made and most humble petitions exhibited by the Catholiques that séeing those men whiche first challenged at Poules Crosse al the learned of our side that might be found ether to writing or disputing afterward procured your Maiesties prohibition by proclamation that no bookes should be written or read of that parte in England their petition was I saye that at the least there might some publique disputation be admitted wherby mens doubtes might be resolued This petition hath bene exhibited by dyuers men in the name of the
A BRIEF DISCOVRS contayning certayne REASONS WHY CAtholiques refuse to goe to Church WRITTEN BY A LEARNED AND vertuous man to a frend of his in England AND Dedicated by I. H. to the Queenes most excellent Maiestie IHS Imprinted at Doway by Iohn Lyon 1580. WITH PRIVELEGE TO THE MOST HIGHE Mightie Princesse ELIZABETH by the grace of God Quene of England France and Irland c. Iohn Howlet wisheth al aboundance of grace and spiritual giftes with true felicitye in Iesus Christ. MY MOST Excellent and soueraygne dread Ladye and Princesse two causes induced me to direct vnto your royal person and most gracious Maiestie this present Treatise after I had read and considered the same The one for that it séemed to me both conceued and penned with such modestie and humilitie of spirite together with al dutiful respect to your highnes to your honorable Lordes of the Counsaile and to the whole estate of your noble Realme contrarye to the spirite and procéedings of al 〈◊〉 as none might iustely be offended therewith but onely in respect of the wryters zeale and opinion in religion which notwithstanding hauinge bene from tyme to tyme the common receaued religion of vniuersal Christendome can not be soe soone abandoned by the disfauour of any one countrye nor lacke men to speake or wryte in defence of the same as longe as there is ether head or hand remaining loose in the world The other cause was for that it séemed to me to contayne matter of great and weightie consideration and much important not onelye to the cause of God but also to your Maiesties soule estate and Realme and vnto the state of many a thowsand of your graces most louing faithful and dutiful subiectes who being now afflicted for their consciences and brought to such extremitie as neuer was hard of in England before haue no other meanes to redresse and ease their miseries but onely as confident children to runne vnto the mercy and clemency of your Highnes their Mo ther and borne soueraigne Princesse before whom as before the substitute and Angel of God they laye downe their gréefes disclose their miseries and vnfould their pitiful afflicted case brought into suche distresse at this time as ether they must renounce God by doinge that which in iudgemente and conscience they doe condemne or els sustayne such intollerable molestations as they can not beare Which your Maiestie by that which followeth more at large may please to vnderstand There are at this day in this your Maiesties Realme fower knowen religions and the professors thereof distinct both in name spirite and doctrine that is to say the Catholickes the Protestants the Puritanes and the howsholders of Loue. Besids al other petye sects newly borne and yet grouelinge on the ground Of these fower sorts of men as the Catholiks are the first the auncientest the more 〈◊〉 number and the most beneficial to al the rest hauing begotten and bred vp the other and deliuered to them this Realme conserued by Catholicke religion these thowsand yeares and more soe did they alwayes hope to receaue more fauour then the rest or at leaste wyse equall tolleration with other religions disalowed by the state But God knoweth it hath fallen out quite contrarye For other religions haue bene permitted to put out their heades to growe to aduaunce them selues in cōmon speach to mount to pulpites with litle or noe controlement But the Catholique religion hath bene soe beaten in with the terror of lawes and the rigorous execution of the same as the verye suspition thereof hath not escaped vnpunished The Lawe made by Protestants prohibitinge the practize of other religions besides there owne allotteth out the same punishment to all them that doe any waye varye from the publique communion booke or otherwise say seruice then is appointed there as it doth to the Catholiques for hearinge or sayinge of a Masse And althoughe the worlde knoweth that the order set doune in that booke be commonlye broken by euerye minister at his pleasure and obserued almost noe where yet smal punishment hath euer ensewed therof But for hearinge of a Masse were it neuer soe secret or vttered by neuer so weake meanes what imprisoninge what arrayninge what condemning hath there bene The examples are lamentable and many freshe in memorye and in dyuers families will be to all posteritye miserable To this now if we adde the extreme penalties laied vpon the practize of certayne particulers in the Catholicke religion as imprisonmēt perpetual losse of goodes and lands and lyfe also for refusal of an othe against my religiō death for recōciling my selfe to God by my ghostly father death for geuing the supreme Pasfor supreme authoritie in causes of the Church death for bringing in a crucifix in remembrance of the crucified death for bringing in a séely payre of beades a medal or an agnus dei in deuotion of the Lambe that tooke away my sinns which penalties haue not bene layed vpon the practise of other religions your Maiestie shal easelye finde to be trew soe much as I haue sayd which is that the Catholike religion wherin we were borne baptized and brede vp and our forefathers lyued and dyed most holyly in the same hath found lesse fauour and tolleration then anye other newer sect or religion what so euer And albeit the world doth know how that the great mercye and clemencie of your Maiestie hath stayed often times and restrayned these penalties from their execution and from the ouerthrowinge of 〈◊〉 men whome otherwise they myght and would haue oppressed yet notwithstanding as I haue sayd there wante not verye pitiful examples abrode which would moue greately and make to bléed that Princely and compassionable harte of your Highnes if their miseries in particuler were knowen to the same especially it beinge in such subiectes as loued and doe loue most tenderly your Maiestie and for such a cause as lyethe not in them to remoue that is for their conscience and iudgement in religion But now these afflictions how gréeuous and heauye soe euer they were yet were they hythertoe more tollerable because they were not common nor fell not out vppon euerye man and if there were anye common crosse layed vppon them as there wanted not they bare it out with patience as their discredit in their countryes whoe were borne to credyte and countenance in the same distrustefull dealinge with all of that relygion notwithstandinge their resolute redines to spend their lyues in your Maiesties seruice and other the lyke afflictions which they shifted out with as they might But at this time present and for certaine monethes past the tempeste hath bene so terrible vppon these kinde of men and their persecutions so vniuersal as the lyke was neuer felte nor feared before For besides the general molestation and castinge into geales both of men women and children of that religion throughe out all partes of your Maiestyes Realmes there are certayne particulers reported here
this for different opinions in religion a miserie not accustomed to fal in our fathers dayes vpon that noble 〈◊〉 But as these were causes of some sorow so was it no meane comforte vnto me to consider that in these wicked loosse times of ours wherein there is no feelinge or sence of vertue leaste but all men enwrapped in the loue of Godes professed enemie the world followinge with all force and full sayle the vanities and ambition of the same that their should be fownde in Ingland so many gentlemen both for their yeares liuinges and other habilities as fit to be as vayne as the reste yet so precyse in matters of religion so respectiue to their cōsciences as that they wil prefer their soul before ther body gods cause before theyr owne ease na that they will rather venture both body and goodes lyfe landes libertye and all then they wil doe any thinge contrary to theyr consciences whereby they must be iudged at the last daye This is suche a thing as it must nedes bring comforte to all men can iustly greue none excepte the cōmen enemy the deuil him selfe For as for strāgers they must néedes be 〈◊〉 therewith as for Inglish men they must néedes be incoraged therby And as for the Princes hir selfe shée cānet but be comforted therein assuringe hir selfe that yf these men doe 〈◊〉 so firmly vnto theyr consciences and fayth sworne vnto God in theyr 〈◊〉 of baptisme then wil they as 〈◊〉 for the same conscience stik vnto 〈◊〉 Maiestie if occasion should serue in kéepinge theyre secondary faythe and allegeance sworne vnto hir Highnes as to the substitute of God Their aduersaries also and persecutors it can not in any reason mislyke for that the contrarye religion were to haue them as constant and faithful in that if it were possible to win them to the same But notwithstanding séeing you wryte that ther is both great dislyke displesure also takē of it as though their constancie were obstinacie and their conscience méere will which most of all gréeueth as you wryte their obedient and well meaninge mindes albeit otherwise the pressure it self be so heauie as the burden therof is sore and gréeuous to beare for these causes and for the géeuinge of some more lyght to the whol matter I wil as you séeme to desire most briefly towch thrée things in this letter wherby I doubt not but that you shall accompte your selfe fullye and sufficientlye answered 1. The first poynt shalbe what cause or reasō the Catholicks haue to stand as they doe in the refusall of thinges offered them and especially of going to the Church Secondly what waye or means they may vse to remedy or ease themselues of this afliction now layd vpon them for theyr consciences Thirdly if that waye or meanes doe not preuayle then howe they ought to beare and indewre the same The firste parte THAT the Quens most excellēt Maiestye the honorable Lords of hir preuy Counsell other the learned and wyse of Inglande may see that the refusall of going to the churche of so mani thow sand Catholiques at this day in that Realme is not vppon disloyaltie or stubburne obstinacie as theyr aduersaries geue it out but vppon conscience and great reason and for the auoydinge of manifest peril of eternal dānation which they shold incurr in yealdinge to that which is demauuded at their hands I haue put downe some causes and reasōs heere folowinge referringe the Reader to more larger discourses made by diuers lerned men of our tyme in soundrye partes of their workes this beinge shufled vp in hast and namelye to a peculier Tretise not long agone published to wching this matter But first of all it is to be noted that my reasons to thend they may cōuince are to be supposed to procéed from a Catholick mind that is from a man which in his conscience is throughly perswaded that onelye the Catholycke Romaine Relygion is truth that al other new doctrines and religions are false religions as all new gods are false gods Now of these Catholiks there are two sorts in Ingland thone which in their consciences doe iudge that as all other religions besids their owne are false so all participation with them either in déede or in shewe by othe by Sacramentes by goynge vnto theire prayers and seruice or otherwise is naught forbidden vnlawful yet ether for fear or fauour or 〈◊〉 other worldly cause they are content to comunicate w t them in all or some of y e forsayd things of thos men albe it they be very many in Ingland I meane not to intreate their case be ing aparantly both to thē selues and to al other men wicked and out of al doubt dānable For as S. Austin saith He that knoweth the thinges to be il that he doth yet doth thē he goeth down quick vnto hell As though hée would say Albeit he be yet quick vpō the carthe yet is he in the prouidence of God dead and damned in hel And S. Paul talking of this sinne neuer layth lesse punishement vpon it then iudgment and damnation althoughe it be committed in thinges of them selues indifferent or lawful for albe it as hée sayth meates offred to Idoles be of them selues lawful to be eaten to him that knowth an Idole to nothing Yet Yf a mā should decerne or iudge it to be vnlawful and yet eate of it he is damned for it because he doth not accordinge to his conscience or knowledge And the reason is that which S. Paule hath immediatelye folowinge sayinge All that which is done by vs not according to our knoledge or conscience is sinne And S. 〈◊〉 confirmeth the same sayinge He that knoweth good and doth it not sinneth Wherfore S. Paule crieth out a little before thus Blessed is he that iudgeth not or condemnethe not him selfe in doinge contrarye to that he best alloweth And the cause why this sinne against a mans owne cōscience is so dānable is this Some doe sinne of humaine frailtie as did Peter and this is called a sinne against the father who is called Power Some doe sinne of ignorance as did Paule this is called a sinne against the sōne who is called Wisdōe Some do sinn of meere will malice choosing to sinne although they know it to be sinne and this is the sinne 〈◊〉 the holy Ghost to whome is 〈◊〉 〈◊〉 particulerlye grace and goodnesse the whiche a man most wikedly cōtemneth and reiecteth when hée sinneth wilfully against his owne Conscience and therefore Christe sayeth that a man shalbe forgéeuen a sinn against the father and against the senne as wée doe sée it was in Peter and Paul But he that sinneth against the holy Ghost shal neuer be forgeuen nether in this world nether in the worlde to come As for exāple the Pharises were not which did many thinges againste Christ
malitiosly and contrary to their own knowledg and consciences If this be trew as it is if God be not vntrew then in what a miserable case standeth many a man in Ingland at this day which take othes receaue sacramēts goe to church and cōmit many a like act directly against their owne consciences and against their owne knowledg nay what a case doe thei stād in which know such things to be directlye against other mens 〈◊〉 and yet doe compell them to doe it As to receaue against theire will to sweare against their wil the like Surely as I am now minded I wold not for ten thowsand worldes compell a Iewe to sweare that theire weare a blessed Trinity For albeit the thing be neuer so trew yet should he be damned sor swearinge against his conscience and I for compelling him to commit so heyneus and gréeuous a sinne But of this sort of Catholikes this is ynough and to much excepte they weare better For they are to be accompted according to S. Paule damned men in this lyfe and therefore noe Christians and much lesse Catholickes There are an other sorte of Catholikes that albeit they doe iudge al other religions besides theire owne false and erroneous and damnable yet doe they not thincke but that for some worldly respecte as for sauinge their offices dignities liberties credytes or the like they may in some of the former thinges at the least wise in goyng to Church for as for swearinge and receauinge I thincke noe Catholicke this day in Europe thincketh it lesse then damnable shewe them selues conformable men to the procéedinges of them of the contrarie religion and doe also thincke others too scrupulous which doe stand in the refusall of the same But to shewe that these men are in a wrong and perilous perswasion builded only on their owne phantasie and therefore to be reformed and that thother men are the onely trew Catholickes and bound to do so much as they do vpon paine of the high displeasure of God eternal domage of their own souls I haue put doune here thes reasons y e folowe which may serue for y e iustifiing of thone parties conscience for the dewe reforming of the other The first Reason The first reasō why I being a Catholicke in minde may not goe to the Churches or seruice of the contrarie relygion is because I perswading my selfe their doctrine to be false doctrine and consequently venemous vnto the hearer I may not venture my soul to be infected with the same For as it is damnable for a man to to kill him selfe and consequentlye deadly sine without iust cause to put his bodye in probable danger of deathe so is it muche more offensiue to God to put my sowle ten thowsād times of more valewe then my bodye in danger to the deadly stroke of false doctrine and heresie espetially séeing I haue no warrant of securitie or scaping but rather I heare God crying to the contrarie Hee that loueth daunger shall perish in the same Nether is it 〈◊〉 for mée to think that I am sure inough frō being infected for that I am groūded inough I am learned suffitiently For what yf God take his grace from the and lett thée fall because thou hast not folowed his counsaile whiche is If thou wilt not be bitté with the snake not to slepe neighe the hedg If thou wilt not be spotted thē not to touche the Pitche Wherfor S. Paul to as good a man as lerned as strong as I am gaue a general rule to auoid and file an heretical man The lyke precepte hée gaue to Tymothie being a Byshope to auoyd a certaine heritique by name Alexander more vehemetly yet he coniureth as it were the Thessalonians in the name of Iesus Christe that they shoulde withdrawe them selues from like felowes The same hée repeateath againe to y e Romans beseching them to note and to decline from suche mē The reasō of this S. Paul vttreth to Timothe Because ther speche crepeth lyke a cāker and they haue subuerted the faith of certayne Againe hée saythe to the Romans of the same men By sweete words and gaye blessings they seduce the harts of the Innocent And S. Peter saith of them that they doe allure vnto them vnconstant sowlles Héere nowe I sée the scripture carefully counsailing and commaunding me to auoyd the cōpany and speache of false teachers it putteth downe also the perill if I doe it not which is as 〈◊〉 as the 〈◊〉 of my soul. And on the cōtrarie side I haue noe warrant of 〈◊〉 nor example of good men to 〈◊〉 the same For I doe reade this wryten of farr my betters The Apostles and their schollers were so warye and circumspect in this case in 〈◊〉 〈◊〉 that they would not so mnch as once reason the matter with any of them who endeuored by their lyinges or newe deuices to corrupte the truthe Furthermor I am sure I can neuer take good by hearing them but I am in 〈◊〉 possibilitie to take euill as manye more learned men then I in ould time haue done As Dionisius Alexandrinus confesseth of him selfe and of Origen 〈◊〉 it is knowen many men in England can be witnesies which bothe to them selues and also to other mē séemed the time was so firme and grounded in religion as nothing could moue thē yet nowe they haue proued otherwise Wherfore it cānot be but great sinin 〈◊〉 notwithstanding all this if I shall put my sowle in suche daunger by aduenturing to their companie to their seruice to their sermōs to reading their bookes or the like wherby in any wise I may be corupted The which aduenture what a sin it was counted in the primatiue Church it may apere by the seuer lawes made both by the clergie and temporaltie forthe prohibiting and punishing of the same in that time as is to be sene in the councels and fathers and in the decrées of the good christian Emperors Martian and Iustinian and espetialy of the noble and zelous first christian Emperor Constātine which made it deathe after the condemnation of Arius by the general councel of Nyce for any mā more to read his books therby to aduenture to be poisoned with his heresies And reason For if Dauid had not ventured to behould 〈◊〉 he had not bene entrapped 〈◊〉 〈◊〉 loue and so had not cōmitted 〈◊〉 horrible sins that ensewed 〈◊〉 if Dame 〈◊〉 had not presumed to heare the Serpent talk she had not beue beguiled and if when Luther first began to teache new doctrine the Catholicks at that time had not vouchsafed to geue him the hearing but had auoyded his prechings and preuy conuenticles there had not bene now in the world either Lutheran Swinglian Caluenist Puritā Anabaptist Trinetarie Famelie of loue Adamite or the like whereof now there are so many thowsands abrode all springing of that first
The whiche sayinge of S. Cyprian the learned father S. Chrisostome after Cypryans deathe doethe repete and confiirme Addinge these worddes There is nothinge doeth soe prouocke God as the diuision of the Churche And albeit we should doe innumerable good deedes yet notwithstandynge we shall be punished as greuouslye as they were whiche did rende Christe his owne fleshe and bodye if wee disseuer in peeces the full integrytie and vnytie of the Churche And finallye hee concludeth thus I doe heere saye and proteste that it is no lesse sinne to cutt and breake the vnytie of the Churche then it is to fall into heresie And thus muche I thought good to saye leuing infinyte other thinges that myghte be sayde touching the greeuousnes of this sinne of schisme wherby manye of oure bad Catholiques in Ingland may sée in some parte the miserable daungerous case wherin they stande by sléeping soe careles as they doe in this sinne But nowe that this acte of goinge to the protestantes Churches and prayers is a schismatycall acte and suche a one as deuydeth from the vnytie of the Churche it is easye to be proued for that schisme is accordinge to Saynnte Augustine to S. Austen A seperation of them that thinke the same thing That is a different kinde of seruice of God in those men that doe not differ in opinion in relygion The which thing he expresseth more plainly in an other place putting the difference betwixt hereticks and 〈◊〉 saying Schismatiques are made not by difference in faythe or belefe but by the breaking of the societie or vnytie of Communion Now the Communion or vnytie of the Churche consisteth in these three thinges to wit that al Christians haue one sacrifice one and the selfe same 〈◊〉 also one and the selfe same seruice of of God But they whch goe to the protestants Churches haue no sacrifice at al nether haue they any more then two of seuen sacramentes and those two also so mangled that of the two scarse one is a sacrament as they vse them And as for their seruice it hath no parte of the Catholique seruice as I wil shewe herafter He therfore that goeth to this seruice and willingly seperateth him selfe from the Catholique seruice and Communion breketh the vnitie of Communion of the Churche and consequentlye committeth schisme But some man perhapes will saye I doe it not willinglye but I goe to Churche by constraynte of the publyque lawes of my Realme I aunswere that here is some kinde of constraynte externall bnt not somuche as maye take awaye the lybertie of thy will whiche is internall as the Philosopher wislye disscourceth For this constraynte is but conditionall That is ether to doe that whiche is commaunded for example to goe to the Churche or else to abyde this or that punishment that the lawe appoynteth The whiche penaltye if thou wilt suffer thy will is frée to doe what thou wilte Nether can any mortall power constrayne it further Soe that suche an action as I haue talked of for example going to the Churche for the auoyding of temporall losse is called bothe by the Philosophers and Deuins Inuoluntaria secundum quid simpliciter autem voluntaria That is in parte or in some respecte vnuoluntarie But absolutely and simplye it is to be accounted voluntarye And therfore they are to be estemed good or badd punyshable or rewardeable euen as other frée actions are for otherwyse no sinne shoulde be punisheable Séeinge euery noughtie action commonlye hath some kynde of compulsion in it but yet it maye not be excused thereby As for example the murtherer maye saye that he dyd it not willyngely for that he was compelled therunto by rage of anger And the lecherer maye saye hys fleshe compelled hym to sinne and to take fitter example for oure pourpose all those that denyed Chryste in tyme of persecution for feare of tormentes myghte by youre obiection saye that they dyd it not willynglye but by compulsion of tormentes and therfore were not to be damned for it But yet Chryste sayde that he would take it as done voluntarylye and therfore damne them for it by denyinge them openlye before his Father and hys Angels at the daye of iudgemente And yet to geue an other example néerer to oure matter Saynte John sayeth of the noble men and gentilemen of Jurye in hys tyme. Manye of the princypall men dyd beleue in Chryste but they did not confesse hym outwardlye for feare of the Pharises leste they shoulde be caste out of the Synagoge for they dyd loue more the glorye of men then the glorye of God Here we sée the acte of these noble men and Gentyle men also the compulsion to the acte the cause of their compulsiō lastly S. Johns iudgmēt upon y e acte The acte whereof they are accused is onely houlding their peace and not confessing Christ opēly according as they did inwardlye beléeue of him The cause or excuse that they had to laye for them selues was the feare of the Pharises or Magistrats which compelled them against their wil soe to doe Now what punishment they feared at the Pharisies handes S. John expresseth saying that it was Lest they should be cast out of their Synagoge The which punishment was then and is now at this day amongest the Jewes the greatest punishmēt besides death that can be deuised For he looseth thereby al offices dignities and credit whatsoeuer noe man may buye or sel with him noe man may visite him or talke with him or salute him in the streates Finally it is a death vpon earth a great and sufficient excuse a man would thincke to answer for a mans silence onely For I sée manye a one in England not onelye to conceale their owne consciences but also to speake against the same for a lesse cause But what is Saynt Johns iudgement vpon the matter for sooth he accepteth not the excuse but condemneth them in a damnable mortal sinne against the first commaundement for doinge the same saying That by this silence of thers they did put the glorye of God behynd the glorye of men and thereby shewed that they loued men better then God Noe doubt but to their euerlastinge damnation except they hartelye repented them The which I would haue those vnwise fond noble men and gentle men in England to consider which perswade both them selues and other men that in these troublesome tymes a man maye without offence kéepe his conscience to him selfe but especiallye those that doe not onelye hould their peace but also doe against their conscience what soeuer is commaunded them sayinge that al which is done amisse shal not be layed vppon them at the daye of iudgement but vpon the Prince and the Magistrats which compel them to doe the same against their owne willes But what compulsion this is and how furre it shal excuse their doings I haue now declared Wherfore
hereafer let noe man saye that he goeth to Church against his wil thincking thereby to excuse him selfe from schisme Besides this to proue it schisme yea and that obstinate and rebellious schisme it were sufficient to knowe that the meaninge wil and commaundement of the general and vniuersal Catholicke Church at this day is that Catholicke men should not present them selues to Protestantes Churches or conuenticles séeing they are denounced open enemyes to the foresayde Church and their religion hath bene as orderlye condemned in the last general Councel of Trent As the doctrine of Arrius was in the first general Conucel of Nice And albeit the Councel of Trent made noe particuler decrée of this matter yet is their noe cause whye any man should take any hould thereat séeing the reason there of was because such a decrée was néedles for the Church hauing alredye condemned from the beginninge al prayinge with Heretykes or reparing to their conuenticles it was sufficient for the councel onely to condemne the Protestantes for such men without anye further particuler prohibitinge of others to come to their Churches and seruice séeing their conuenticles being once pronounced to be heretical the other was to be presupposed And this is the true meaning of the concel what soeuer others saye to shadowe their imperfections Howbeit some doubt beinge at that tyme moued by certaine of the Nobilitye of England whether they might not lawfully without offence to Church to doe some méere temporall acte as to beare the sword before her Maiestie or the lyke it was debated by xii learned men there at the Councels appoyntment and determination then genen that onlye for suche a cause they myght goe to Churche As for example if her Maiestie should appoynt certayne Catholyckes to meete at Poules to intreate of matters of the state and that at suche tyme as seruice were sayde there and this was Naaman Syrus his case flat who was permitted as most men take it for a tyme to goe with his Kinge and hould hym vp vppon his shoulder when he went to the temples of the Idoles Now that there hath bene a general custome rule and Canon of the Churche prohibiting to goe to the Churches and conuenticles of heretiques it is playne by the testimonie of al antiquitie The Apostles them selues in their thréescore and thirde Canon saye thus If anye man ether of the clergie or laitye doe goe into the Synagogue of the Iewes or into conuenticles of heretiques to praye let him be deposed and excomunicated This Canon of the Churche was exactly afterwardes kepte and is mentioned very often by the Fathers and councels by occasion of the lyke matter As for example when Origen was by a certayne necessitie compelled to dwel in house together with one Paule an heretique to whome there resorted often not onely heretiques but some simple Catholyques also for the fame of his excelente eloquence yet they writ of Orygen That he coulde neuer be induced by any meanes to be present at prayers where Paule was And the reason is put downe by them to be this For that Orygen euen from his youthe had kept and obserued moste dilygentlye the Canon of the Church Here we sée what accounte was made in those dayes of this Canon of the Churche Furthermore S. 〈◊〉 Alexandrinus a lerned Father talkinge of one Heraclas Byshope of Alexandria and scholer of the aforesayde Drigen and shewinge howe the sayde Drigen had excomunicated and 〈◊〉 out of the Churche certayne Christyans for that they were accused to haue vsed muche the companie of a certayne heretique he addeth this sayinge This Canon and this example haue I receyued of our holy father Heraclas The lyke obseruation of this Canon is noted in Athanasius whos comminge to Antioche fled the common and publique Churches which were vsurped then by one Leontius an Arian Bishope and his clergye and séeking out the Catholiques that were in the Cytie which then by contempte were called Eustathians because thei helde of the Communion of their Catholique deposed Bishope named Eustathius as Catholiques nowe in Inglande are contemptiously called Papistes for houlding of the Communion of y e Bishope of Rome and finding them out did secretly communicate with them as sayth the historie Conuentu in aedibus priuatis peracto That is making their assembly or Churche in their pryuate howses Howe lyke is this case to oure state now adayes in Ingland The lyke respecte to this Canon of the Churche had Alexander Byshop of Constantinople who wished rather to dye then to remayne in the Churche when Arius the heretyque shoulde come in to the same To this Canon had also respecte the people of Alexandria soe muche commēded by Athanasius him selfe who woulde rather praye together by them selues in the Churche yarde without couer then enter into the Churche to praye where George the Aryan Byshope was The lyke consideration had alsoe the people of Samosatum whoe after the depryuation of theyr vertuous and Catholique Byshope Eusebius and the thrusting into his place by the Arians of an heretical Byshop called Eunomius they would no more come at the Church of whome Theodorete writeth thus None of the inhabitantes there poore or riche seruant or artificer husbandman or grafter man or woman yong or oulde would come to the Church but the Byshop was ther alone for no man would ether come to his sight or talk with him albeit he was reported to haue vsed him selfe very modestlye and quietly amongest them Naye yet further then this the people of Rome hauing their true Catholique Byshope deposed by the Aryans and an other 〈◊〉 Felyx thruste vppon them 〈◊〉 an heretiqne but a schismatique for the historie saieth that he was sound in fayth and helde soundly the relygion set downe in the Councell of Nyce yet because he was a schismatique and was content to take holy orders of the Arian Byshopes and to cōmunicate with them the whole people as I sayde did 〈◊〉 him and as the historie sayeth None of the inhabytants of Rome would enter into the Church soe longe as he was within Thus we sée the scrupulositie of christyan Catholiques in those dayes and that as they thought vppon good cause for the auoydinge of schisme If anye man can shelve me a warrant since that tyme for the enlarginge of oure consciences nowe a dayes I woulde gladlye sée it Yow haue hearde in the begynninge of this reason the opinyons of our fore fathers in the primatiue Churche what a great and heynous sinne it is to breake the vnytie of the Churche or to dysobeye the same Agayne it is certayne that the Churche telleth vs if the voyces of all the Byshopes and learned men in Christendome and of the supreme Pastour too be the voyce of the Churche that goeinge to protestantes Churches is forbidden vs what excuse then shal those men haue from obstinate schisme
Psalmes in the stretes of Constantinople therby to allure the people to them And yet we may not say that their seruice was good like as we cānot say that the deuils talke was good with Christ albeit it were decked with allegation of scripture and other swéete words Although therfore their seruice be ful of scripture it is noe good argument that it is therfore infallible good For as S. Ierome sayeth of al Hereticks What soeuer they speake or thincke that they doe speake in the prayse of God it is the howling of woolues the bellowinge noyse of madde bullocks The reason whereof is that which the scholler of the Apostles S. Ignatius sayeth No man can cal him good or saye he doth wel that doth mingle euil with good Wherfore S. Augustine sayeth of the Donatistes schismatickes and Heretickes of his tyme that albeit they did sounde out Alleluia with as lusty a voyce as the Catholickes did and in many things else did agrée in Seruice with them more then now the Protestants doe with vs yet their seruice was impious and auayled them nothing And a litle after vpon the wordes of God vttered by the Prophete sayinge In manye thinges they were with me c. S. Austin sayeth thus God granteth that Heretyckes in many thinges are with him as in Sacramentes Cerimonies and the lyke But yet for all that they are not with me saieth God in al thinges For in that they are in schisme they are not with me in that they are in heresie they are not with me and therefore for these few things in the which they are not with me thos other many thinges in the which they are with me shal profit them nothing To come nerer to our purpose their owne Apostle and second Elias as they 〈◊〉 him Luther cōdemneth al their whole seruise for the denying onely of the real presence saying The Sacramentaries doe in vaine beleeue in God the father in God the sonne and in the holye Ghost and in Christ our Sauyour al this doth auayle them nothinge seeynge they doe denye this one Article as false of the reall presence Where as Christe doth saye This is my body Loe héere this Prophet with the same spirite wherewith he cōdemneth the Popes he condemneth the Protestants why should we beleeue him more in the one then in the other But now to shew wherein the Protestants seruice is euil it were sufficient to say that it is deuised of them selues and altogether different from al the seruice of Christendome besids and therefore not to be receaued by Catholickes with whom they deale too chyldishelye when they say their seruice differeth in nothing from the ould Catholicke seruice but onelye because it is in English therby thinckinge to make the simple people to haue the lesse scruple to come to it The which how false it is it shal appeare by that which I wil saye hereafter I myghte also bringe the opinion of all the hotter forte of Protestantes called the Puritayns who in wrytinge sermons and priuate speache doe vtterlye condemne the seruice whiche nowe Protestantes haue and thereupon doe refrayne from it as much as Catholicks But I wil geue more perticuler reasons as foloweth First the scripture is read there in false and shameles translations contayning manifest and wilful corruptions to drawe it to their owne purposes as hath bene shewed in particuler by manye learned men in their worckes and is lyke to be shortly more playnlye by the grace of God As for example throughe out the scripture where Idoles are forbidden they translate it Images as in Sainte Iohn they reade Children keepe your selues from Images Whereas the scripture sayeth Idoles And this is to make simple men beléeue that Idoles and Images are al one which is absurde For then where Moyses sayethe That God made man accordinge to his owne Image We should consequently say God made man accordinge to hys owne Idole Againe where in contrarie maner S. Paule sayth That a couetous man maketh his mony his Idole We shoulde saye that he maketh it his Image The which howe foolishe it is euerye man seethe and it can not stande with anye sence of the Scripture The like absurde translations they haue in infinite other thinges which I cannot stande to rehearse Let some man reade the latter ende of the xy chapter of the second booke of the Machabies where he shal see what labour their Inglishe translatour taketh to shifte ouer the woordes of the Scripture which talk of oblatiōs and prayers for the dead and by that one place let euerye man iudge of his fidelitie in the reste For I am sure that if a Boye should soe corrupte Tullies epistles in translatinge them in a Grammer Scoole he should be bréeched for his labour The Scripture therfore being read there in false translations it muste néedes seme to be false which is blasphemis against the holy Ghost the indyter of them Soe that by this it appeareth that that part of their seruice which they pretende to be Scripture is no Scripture because it is by the malice of the interpretour false the whiche Scripture can not be Secondly the seruice that Christians ought only to goe to shoulde be sayd as also the Sacramentes administred by Priestes and such as haue receyued the Sacrament of holy orders as al the general Councels and Fathers of the Churche shewe vnto vs. And S. Paule when he saythe That no man maye take vnto him this honour but he that is called as Aaron was Wherfore the same Paul aduiseth the Bishope Timothie not to geue this dignytie vnto any man but vpon grete consideration saying Doe not laye thy handes rashlye vppon any man But nowe that ether all or the moste parte of mynisters of Englande be méere laye men and noe preistes and consequentlye haue noe authoritie in these thinges it is euidente for manye causes as wel for that they haue not receaued the vnder Orders which they should haue done before 〈◊〉 as appeareth by the auncyent Councel of Carthage wherin Saint Augustine was himselfe and by al the Fathers bothe before and since as allso because they are not ordayned by such a Bishoppe and Preist as the Catholicke Church hath put in that aucthoritye which admitteth noe man for Bishoppe which is not ordeyned by imposicion of thrée or two Catholicke Bishoppes handes at the least Of al which thinges none are to be founde amongest the Protestantes Thyrdlye their seruice is nought because they haue dyuers false and blasphemous thinges therein and that which is yet worse they soe place those things as they may séeme to the simple to be verye Scrypture As for example In the end of a certayne Geneua Psalme They praye to God to kéepe them from Pope Lurcks and Papistrye which is blasphemous First for ioyninge the supreme minister and substytute of Christ
with the knowen and professed enemye of Christ and speaking soe contumelyouslye of him of whom al antiquitye in Christ his Church hath thought and spoken soe reuerently callinge him The hygh Preist of the Church The Bishoppe of the Vniuersal Church The Pastor of the Church The iudg of matters of faith The repurger of heresies The examiner of all bishopps causes And finallye the great Preist in obeying whom all Vnitye consisteth and by disobeyinge of whom all Heresies and Schismes aryse Secondlye it is blasphemous for that they praye to be delyuered from Papistrye meaninge thereby the Catholique and onelye trewe religion by the which all men are to be saued Thirdlye because they singe it and make other simple men to singe it in the beginning of sermons and otherwise as though it were scripture it selfe and one of Dauids psalmes Fourthly albeit the Protestantes seruice had not al this euil in it as it hath yet were it nought because it hath not in it those good things which Christian seruice should haue For seruice maye be euil as wel for hauing too litle as for hauing to much As the seruice of the Arrians was for singing Glorie to the Father and not singinge the same to the Sonne And as if a man shoulde recyte his Créede and leaue out one article as in effecte the Protestantes doe the article of discention into hel al the whole Créede were nought thereby Nowe how many thinges doe want in the Protestantes seruice which should be in Christian seruice it were to longe in euery poynte to rehearse yet wil I for examples sake name two or thrée thinges First therefore they haue lefte out the chéefest and heyghest thinges of al which is the blessed 〈◊〉 of Christ his Bodye and Bloud appoynted by Christ to be offered vp euerye day for thankes geuinge to God for obtayninge of grace and auoiding of al euil and for the remission of sinnes both of quicke and dead as with one consent the Fathers of the Primatiue Church doe affirme The which Sacrifice being away noe Christian seruice can be sayed to be there For so much as for this cause were ordayned preists nether can there any be called Preist but in respecte of this Sacrifice Also in respect of this sacrifice were Christian Churches called temples for this Sacrifice were made Aulters for an Aulter is the place of Sacrifice euen as an armorye is the place where armour is For this Sacrifice was Preistes apparell made Uestments Sensors Frankensence and the lyke in the Prymatyue Church Whereof all the Fathers Councells and historyes doe speake so muche The second thinge which the Protestants seruice leaueth out is noe lesse then six of the seuen Sacramentes which the Catholique seruice of God doth vse for as for their communion it can be no Sacramēt as they doe vse it The commoditie of which Sacraments in the Churche saint Augustine saythe That it is greater then can be expressed and therfore the contempte of them is nolesse then sacriledge because saythe he that can not be contemned without impietie without the helpe of which no man can haue pietie And for this cause in an other place he sayth That the contemnours of visible Sacraments can by no menes inuisiblye be sanctified The thirde thing that the Protestants seruice leaueth out is all the ceremonies of the Catholique Churche of the which the ould auncient Fathers and Councels doe saye these thrée things First that they are to be had in greate reuerence and to be contemned of no man Secondlye that they are to be learned by tradition and that manye of them are receaued by the tradition of the Apostles Lastlye that they whiche doe ether condemne despise or wilfullye omyt these cerimonies are excomunicated I myghte here adde manye other thinges as leauinge out prayers for the dead being as the Fathers holde one of the chéefest functions of a Priest Also for hauing their seruice in an other order language then y e vniuarsal church vseth But this is sufficient For if they leaue out of their seruice both Sacryfice Sacraments and all ecclesiasticall cerymonics I know not what good thing they haue lefte besides a fewe bare woordes of Scripture euil translated and woorse applyed which they reade there Seinge therfore their seruice is such it is a sufficient cause to make al Catholiques to auoyde it THE Eyght Reason THE Eyght Reason of refusal which maye now be yéelded why a Catholyque maye not come to the Protestantes Churches is because by going thither he shal lose al the benefit of his owne religion nether shal he take any more commoditye therby then if he were not of that religion at al. This is a very greate wayghtie and most sufficient reason to be yelded by Catholiques in Englande to their Princes for their refusal of comminge to Churche and such a one as beinge sufficiently conceyued by her Maiestie cannot but satysfie her Highnes and greatlye drawe her to compassion of the pyttifull case of soe manye thowsands of her louinge subiectes whoe beinge as I haue sayde Catholiques in hartes by goinge to Protestantes Churches must néedes bee brought ether to flat athisme that is to leaue of all conscience and to care for no relygion at all as manye thousand séeme to be resolued to doe or els to lyue in contynuall torment of mynde and almoste desperation considering that by theyr goinge to these Churches they lose vtterlye all vse and practise of theyr owne relygion being helde as schismatiques and excomunicate persons of the same and their case such that if they shoulde dye in the same state they were sure to receaue no parte of benefit of that relygion no more then if they had bene protestantes The which what a danger it is all true Christian men doe both knowe and feare But yet that the simpler sorte maye better vnderstande it and the wyser better consider of it I wil in particuler repeate some of the abouesayde dommages First therfore a Catholique by going to the Protestants Churches looseth all participation of that blessed Sacrifice of the bodye and blood of oure Sauiour appoynted by the sayde Sauiour as I haue shewed before to be offered vp daylye in the oblation of the Masse for the commoditie of the whole worlde quick and dead and for that cause as the godlye and learned saynt Iohn Chrisostome sayth Called the common Sacrifice of the whole world The which action of offering of this sacred Hosre the Sonne of God to his Father is of such dignitye excellencie and merit not only to the Priest but also to the standers by 〈◊〉 him as all the other good woorkes which a man can doe in his lyfe are not to be compared with it séeing that the verye Angels of heauen doe come downe at that tyme to adore after the 〈◊〉 that sacred Bodye and to offer the
promised at the beginning THE wryter of this Treatise hauing ended this first part and beinge wel entred into the second was partlye by euil disposition of bodye and partlye by other sodaine busines falling vpon him enforced to leaue the place wherein he wrote this Whereupon the messager hastinge awaye into Englande and the other not able as be desired so spedely to dispatche him with the whole was content to impart to him for his frend this which he had ended promising hereafter if his health and leasure should permit him to finish also the other two parts and in the one of them to shew howe the onely waye which Catholickes haue of remedye or easement in these their afflictions is instant and feruent prayer to almightye God and humble recourse vnto the good nature mercye aud wisdome of the Quéenes most excellent maiestye confutinge and vtterly condemning the custome of al Heretickes and sectaries of our time which in euery countrye where they are contraried séeke to disturbe and molest by rebellion their Lordes and Princes teaching the same to be lawful the one of them saying That Christians are bound to noe Princes lawes and therefore it is lawful for the subiects to rise against ther Princes and punish them at their pleasure if they rule amisse and the other that how soeuer the Prince ruleth wel or euil yet his lawes bynd not the subiectes to obey in conscience but onely for feare of temporal punishment so that if the subiecte were of abilitye to resist his Prince he might without sinne doe the same Which erroneous and seditious doctrines the Catholicke Church hath alwyaes condemned and taught her children that how hardly so euer ther Prince shold deale with them yet are they bound to beare it patiently and to obey him for conscience sake as substitute of God and placed in that rowine for their punishement if he rule not wel which appartayneth not to the subiecte to iudge of This I say is the doctrine of the Catholicke Church and hath bene alwayes And therfore to this pointe meaneth the autour of this Treatise to exhorte Catholicks in Englande and to make humble supplication to ther soueraine Ladye and Princesse for some more fauorable tolleration with them for ther cōsciences For the better obtayninge wherof he meaneth to lay doune certayne reasons or motiues wherby her Maiestie may be the sooner induced both in respect of God her selfe and her whole Realme to graunte the same But notwithstanding because Princes hartes are peculierly in the handes of God the euentes of such matters as this is depend altogether of his high prouidence which oftene times for a better ende disposeth otherwise then our hope or expectation is therfore if ether by this holy prouidence of God for causes best knowen to him selfe or by the subtiltie of the aduersarie there should not folowe from her Maiestie that effect of mercye and clemencie which we haue great cause to hope there will yet I saye in that case not to leaue Catholikes altogether desolate or comfortles he promiseth to handle in thother parte certayne considerations wherby they maye be reléeued a middest their gretest miseryes and be encoraged also to beare patiently and with contentation or rather with ioye and consolation what soe euer pressure shal be layd vpon them for Christ and this his Catholique cause shewinge vnto them what great priuelege and prerogatiue they haue in the loue of Christ in that they are admitted to suffer with him in this his glorious cause for the which he suffered him selfe and for the mayntenance whereof he ceaseth not to haue euerlasting care and perpetuall cogitation and consequentlye can not but most louinglye assist them with his holy grace and swéete comfort which indure aduersitie for the same as he hath both promised sworne to doe hath not fayled to perfourme his promise with ouerplussage to al those y t euer haue suffered for that quarel strengthening them for y e present short time soone after to y e cōfusiō of ther enemies recōpensing ther labors w t euerlasting glory both in this life and in y e life to come In hope of which reward from whiche no aduersitye can barre vs longe he meaneth to exhort all Catholiques quietly and with pacience to repose them selues and to beare out with Christian courage what tempestes soeuer shall storme vppon them assuring them that this is the best and onlye waye to please God and to saue their owne Soules to aduaunce also the Catholique fayth and to molyfie or confound their enemies and detractours and finallye to moue the great goodnes of God for the inspiration of her Maiestie when time shalbee to deale more fauorablye with them and to haue some more milde and merciful consideration of so many thousandes of her true louinge and obedient subiectes FINIS Two causes of dedication Fower religions Straitnes to Catholiques General crosses of Catholickes Particuler extremities As M. Dimmock was by M. Couper As yong Mais tres Tomson was by M. Elmer Iohn Feild in his epistle dedicatorye of Philip of Mor neis booke to the Earle of Leycester Arist. li. 1. Rethor The Catholique faythe teacheth obedience more then other religions Con. Const Sess 8. Cocleus Li. 1. 3. Hist. Huss Wicklif li. 4. trial ca. 3. In Bulla Le on 10. in asser art ibi damnat Cocleus in vita Luth. Sur. in hist. huius anni Lib. 4. inst cap. 10. Lib. 3. insti cap. 19. Goodman Gilbye Rom. 13. Vide om Doct. 2. 2. a. quest 90. de Leg. Aug. in ps 70. Crysosto Ambro. in cap. 13. ad Rom. The first Pren cher The Seconde Preacher A Weightye motiue Arist. lib. 1. Rhet. 2. Cor. 1. 1. Ioan. 3. Aug. li. 3. de doct Chri. ca. 10. lib. 1. ca. 40. Rom. 14. Actes of religion not to be enforced Vide Di. Tho. ōes doct 2. 2. q. de fide Heretiques maye be enforced Cy. de ExMart ca. 5. Ieron in ca. 5. ad Ephe. Optat. li. 3. con Dona. Augu. lib. 1. cont Parm. ca. 7. Leo ep 67. 91. Greg. lib. 1. ep 32. Bern. ser. 66. in cant Aug. lib. 2. Retract ea 5. episto 48. 50. Lawles proceding An humble demaund of disputation Three wayes of Conference offered Great cause of recourse to her Maiestie The lawe of Arcopagus Arist. lib. 1. Reto The conclusion A pitifull desscription of Englà nd at this daye A rare matter of comfort The diuision of the whole Treatise A necessarie Supposition Two Sorts of Catholicks What a 〈◊〉 it is to 〈◊〉 against a mans own consciēce Aug in psa 54. 〈◊〉 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expo 〈◊〉 Tho. 1. 2. Q. 19. 〈◊〉 DD. 〈◊〉 Rom. 14. Cap. 4. Rom. 14. Marke this reason Three kynds of Synne Math. 26. 1. Timo. 1. Vide D. Tho. in 2. 2. Q. 14. Greg. li. 25. Mor. ca. 16. Syn agaiust y e holy Ghost Math. 12. Mar. 3. Luc. 12. Ioh.