Selected quad for the lemma: conscience_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
conscience_n	knowledge_n	sin_n	sin_v	2,885	5	9.7377	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07942	The temporysour (that is to saye: the obseruer of tyme, or he that chaungeth with the tyme.) Compyled in Latyn by the excellent clarke Wolfangus Musculus, and tra[n]slated into Frenche by M. Vallerain Pullain. And out of Frenche into Inglishe by R.P. 1555.	Musculus, Wolfgang, 1497-1563.; Poullain, Valérand, d. 1559 or 60.; Pownall, Robert, 1520-1571.; Curione, Celio Secondo, 1503-1569. Excellent admonicion and resolution, of the godlye and famous learned man Celius secundus Curio. aut	1555 (1555)	STC 18312; ESTC S104523	59,452	128

gayne saye it ☞ Eusebius Fyrst of al then this thing in thē was worthy prayse for that in theyr hartes they dyd approue and allowe the veritie which other princes dyd impunge and condemne furthermore also for that they dyd not consent and agre with the Phariseis in theyr Sinagoges consulting agaynst Christ but dyd withstande theyr determinaciōs to the vttermost of theyr powers As S. Luke mencioneth of Ioseph of Aramathia in his .xxiij. Chap. and S. Iohan of Nicodemus in his .vij. Chapter Thyrdely when as the maiestie and glorie of the gospell of God semed to the outward appearaunce to be vtterly subdued and ouerthrowen to wyte whē as Christ was crucified dead his Apostles the one hauing betrayed him the other denied him and the rest forsaken him al this not with standing these worthy persons wtout any maner of dissimulaciō did thē boldly declare both to Pilate to the highe Prestes Phariseis theyr fayth confidence in him whō they had crucifyed by the begging of his body buryinge thesame so honorablye as was possible Canst thou impunge or haste thou any thinge to replye against these thinges Temporisour ¶ Temporisour Nothing at all But do meruayle greately where about thou goest ☞ Ireneus That is easye to be perceyued ☞ Eusebius Harken and I wyl tel thee whether I pretende we haue perused and consydered what it is of the example of Nicodemus Ioseph wherby dyuers thinke to couer the dissimulaciō of theyr religion Nicodemistes whō we wyl call Nicodemistes because it shall not nede often to vse anye circumlocucion This example conteyneth thre thinges The first is reprehensible the second excusable and the thyrd commendable Now I demaund of thee Tēporisour which of these thinkest thou that a man fearing God oughte to folowe ¶ Temporisour The aunswere is ready to wyte the thyrd the which euery christiā harte acknowledgeth to be onely commendable both before God man ☞ Eusebius Thou aunswerest well For to this end serueth all examples namelye to styre vp in vs a certayne imitacion and folowing But we may not imitate and folowe these thinges that nether are of them selues nor yet cannot bee in vs commendable and prayse worthye And therfore it behoueth vs to vse a great discreciō in folowing the examples of Saynctes to deserne betwene the doynges that are commendable and those that are vyciouse culpable hauinge nede of pardon by the grace and mercy of God in Iesu Christ For it were a preposterous pernitious imitaciō that a Publicane should alledge for his excuse the exāple of S. Mathew or an adulterer the example of Dauid a reuoulter and denyer of the truth the example of S. Peter or a dronkarde the dronkenes of Noah for to couer theyr synnes by the examples and dedes of the Sayntes Why rather doe they not folowe the conuersion of S. Mathew the great repentaunce of Dauid and Peter sobriete of Noah But let vs se what thing the Nicodemistes do folowe in the exāple of Nicodemus and for what purpose they doe alledge thesame Truely they doe it for nothing els but thereby to excuse theyr facte but that thing nedeth no excuse that deserueth no blame but is worthy prayse as when they doe receyue into theyr hartes with them the veritie of Christe the whiche the Princes of thys world do so extremely persecute and do not by any meanes agree and consent with thē to subdue suppresse thesame But herein they pretend theyr excuse in that they fearing mē more then God do not vnitie and ioyne them selues publikely to the truth according to theyr faith and knowledge in renouncing and forsakinge the papisticall seruyces which they condemne in theyr hartes but by a wicked dissimulation do communicate at thesame agaynst theyr consciēces And for to excuse this theyr simulatiō they do alledge the examples of Nicodemus Ioseph not in that thinge that they dyd worthy prayse but in that thing wherin they synned namely in theyr dissimulatiō and feare of man As yf the synnes of the Sayntes mighte serue to excuse oures Vnderstandest thou Tēporisour ☞ Temporisour Yea. ☞ Eusebius Agreest thou also there vnto ¶ Temporisour Truely I do not allowe those that doe rather alledge for examples the thing that is wicked then that which is cōmendable but for all that I thinke it cannot be denyed but that we may excuse the infirmitie of our fayth by the infirmitie of the Sayntes without being iudged and condemned for wicked more thē they or as people hauing renoūced the knowē veritie because we dare not publykelye confesse thesame ¶ Eusebius Thou acknowledgest and confessest the infyrmitie of fayth that resteth in the Nicodemistes but now is it mete conuenient I pray the that weakelinges do alledge the infirmite of the Sayntes therby to excuse theyr synne infyrmitie or rather oughte they not to accuse them selues and with plentie of teares and all humilitie to haue recourse vnto the throne of grace thereby to obtayne remission of theyr sinnes and confirmacion of fayth ¶ Temporisour Thy reason is strōge Eusebie I cannot replye agaynst it ☞ Irenie Truely Eusebie I do not heare these thinges vnwillingly ☞ Eusebie Lette vs consydre furthermore thys one thing that Nicodemus and Ioseph dyd communicate at the seruyces and ceremonies of the lawe according vnto the commaundemente of God in the which seruyces there was no impiete supersticion nor falsyte but the Nicodemistes of our tyme do communicate at the papistrye beyng full of the false seruyces of the sayntes departed of Aungelles and of Idols with an infinite noumbre of other supersticions that dayly prouoke vnto wrath the longe pacience and benignitie of almightie GOD. Wherefore I praye thee Temporisour what agreement is there thinkest thou betwene the doynges of Nichodemus and Ioseph oure counterfeyte Nicodemistes ¶ Temporisour In myne opiniō none at all for I perceyue now wel ynough the greate difference that is betwene them But for all that dyuerse men therby the better to couer theyr fact do apply the thing that is worthye reprehension in the papistical seruices vnto a good vse sayinge that the principall effecte thereof is dyrected vnto God and to his sonne Christe And although there be dyuers humayne inuencions to much supersticiousli added thereunto yet for al that the trew and perfect seruice remayneth whole and sound ☞ Eusebius Howe maye that be ¶ Temporisour Paraduenture Irenius can tell thee better thē I for I neuer had them as yet in such estimacion as I thought them worthy to be commended to memorye ☞ Ireneus Asmuch as I can remembre I wyll resyte Fyrst of al they saye Of the papisticall baptisme and affyrme that the papisticall baptisme maye be supported as it is ministred because that the substaunce of the same to wyte the worde and the water remayneth notwithstandinge the supersticions annexing thereunto of oyle spittle creame salte candle crysome and exorcysme not withstanding also the latyne interrogations after

thy comon wealth now tossed through the vnskylfulnes of one that ruleth the helme O how are thy faythfull Christians induced to playe the dissemblinge ypocrites in communicatinge at vnlawfull seruices and blasphemous ydolatries by the instigation of a fewe vnlearned Papistes ij Tim. ij Wher hast thou learned in the time of a storme to abandon the helme Math. x. in the tyme of warre to contracte amyte with the enemyes i. Pet. iij. of thy Captayne and in the tyme of tryall to cloke and dissemble thy fayth This hath not the worde of God taught thee although thou pretende dyuers excuses for the same but rather the loue of thy selfe of the worlde of thy goodes and ryches thy landes and possessiōs thy wyfe and chyldren thy fylthy pleasures and fleshly delites the which al thou thinking by thy dissimulate ypocrisie to saue and preserue thou shalte most certaynly lose and forgo as witnesseth the verytie saying Whosoeuer goeth about by any fraudulent meanes to Math. x. saue his lyfe Mar. viij he shall most certaynly lose thesame yea Luke ix euen this transitory lyfe besyde the perpetual damnation of soule and body in the lyfe to come For the Lord wyl reteyn no such souldiers in his Campe as shall beare a flattering face towardes his enemies and associate them selues with his aduersaries he wyl haue no such seruing men in his Court iij. Re. 18 as shall halt on both sydes Apoc. iij. beyng neyther whote nor cold sekinge to please two cōtrary maysters Math. vi God and Mammon yea he accoumpteth all those pretensed frendes for vtter enemyes that wyl vysite the table of deuylles i. Corin. x ij Cor. vi and his also that seke to couple Christ with Beliall lighte with darkenes righteousnes with vnrighteousnes the beleuer with an infydell and the Temple of god with Images In al these thinges thou art coulpable O Inglande through thy dissimulate ypocrisie in declining from the trueth notwithstāding thine earnest promyse vowe and consente to continue a faythfull Souldiour a trew seruaunt and an vnfayned frend for who is he in thee at this present a few only excepted that ether for feare of men or loue of the worlde doeth not abandon the persecuted imprisoned and exyled congregation of God his faythful seruauntes and ioyne himselfe with the company of Idolaters and masmongers hys enemyes who is he that is not now contented to abandon the table of the Lord the holy communion and Sacrament of Christes body and bloud and to vnyte himself vnto that sacrifycing bloudye aultar of the blasphemous breddē God the romishe Idol who is he that doeth not now with all diligence instede of the lyuely water of Gods holy worde truely preached repayre vnto the fylthy puddels of mennes superstitious doctrines therwith to satisfye theyr thyrste yea who is he now in thee that notwithstāding before tyme he condempned with knowledge of consciēce all maner of Images and Idols that doth not now dayly repayre vnto the Temples of Idolaters in whose cōpany and that before theyr Idolles they praye they knele they are bare-headed they lifte vp theyr handes they receyue holy water and holy bread with dyuers other exteriour iestures of the bodye And yet that worst is thei affirme they do not offend in as muche as they saye they do it not with the consente of theyr harte but onely with the outward iesture of the body and therefore no sinne in as much as the Lord onely requyreth the harte Roma x. the whiche they geue vnto hym as though there myghte be made a seperation of the soule and the body in dedicatinge the one vnto the seruice of God and the other to Idolatrie as though the Lord had not created thē Gene. ij both in vnyting and knytting them together making but one man reseruing them bothe to immortalitie Deu. 6. 11 as though the Lorde God dyd not earnestly requyre in his lawe of euery one Mat. 22. of vs Mark 12 our whole soule harte mynde strength power and outward man Luke x. and yet they contrarye to this knowledge do make a separation whereas the Lord hath made so perfyte a coniunction But I feare me this theyr separation tendeth to none other ende but to deuyde thēselues wholy from God both in soule and body for he wyl not haue the one without the other neyther is he pleased with halfe of hys creatures Wherefore yf he that detesteth whoredom fleeth the stewes and cōpany of whoremongers yf he that hateth swering auoydeth the felowship of blasphemers and yf he that loueth quietnesse refrayneth the companye of ruffians quarellers How much more oughtest thou O dearly beloued yf thou dydest in dede hate Idolatrye as thou pretendeste in word to auoyde and flee the companye of all Idolatres in the committing of theyr Idolatrye how much more I saye oughtest thou to auoyde theyr brothell houses stewes theyr sinke and puddel of fylthy Idolatrye that not onely with the hart minde but also with the body and outward iesture For the Lorde doeth not onely requyre as wytnesseth saynte Paul Roma x. the confydence and belefe of the harte vnto iustifycation but also the outwarde confession of the mouth and exteriour conuersatiō vnto saluation Num. xi Let not the greasy fleshpottes of Egipte I meane the pleasures of this lyfe so muche sincke into thy mynde as for the enioyinge thereof thou be contented to abandon the church of God in the desert ij Petr. ij and retourne to thy fylthye puddel agayne Set rather before thyne eyes the examples of the holye Patriarkes Prophetes Apostles and all other godly men from the beginning who all as necessytie requyred haue abandoned wyllingly theyr pleasures Ebre xi forsaken theyr commodites relinquished theyr natyue countrye hasarded theyr lyues shedde theyr bloud and paciently indured the moste greuous tormentes of tyrauntes for the testimony of the truth rather then they would ether in body or in mynd cōmunicate with the vngodlye in any vntrueth Why rather doest thou not practyse in this raging storme of temptacion the worthy examples of Daniel Tobias Eliezar Sidrach Misech and Abednego with dyuers others Dani. vi contayned in the holy scriptures Tobie i. ij mac vi who all woulde geue no place as touchinge theyr religion in the trew worshipping of God vnto the cōtrary cōmaūdemēts of wicked Princes Dani. iij. Then the examples of Nicodemus Ioh. iij. Ioseph of Aramathia and Naaman the Syrian Ioh. xix which seme to you to couler your ypocrisy withall 4. Reg. ● But they beyng rightfully wayed and truely vnderstanded measured with the lyne of God his holy word shal lyttle defend your wicked attēptes but rather dyrectly cōfute the same The which thing to accomplishe because I of my selfe am vtterly insufficient and vnable and for the tender loue that I beare vnto my natiue country whose saluation in Christ Iesu I

auaunced thesame by the ayde and Authoritie of the ordinary Maiestrates So that in dyuers places all Papisticall doctryne and supersticious seruices were vtterly abolished withal theyr false constitucions which rather semed an apyshe maskinge then a holy ecclesiasticall ministratiō The land of Almayn was also replenished with plentye of good Bokes compyled by sundrye excellente Clarkes both learnedly and godly Yea the noumbre of Bybles of the olde and newe Testamentes were infynite which not onely the learned but also the vulgare people dyd diligently reade Euery where and in euery Temple was contynual preachinges and sermons agreing in one vnite of doctryne There was no place in the lande but ye should haue heard songe the psalmes of Dauid yea the wysdome of God dyd crye in the stretes And to conclude it seemed that in these last dayes the trew religion and the simplicitie of the auncient Church so longe tyme defaced was perfectly restablished and restored agayne But nowe for one lytle myste and storme of temptacion which is sodenlye hapned after so longe a caulme and fayre wether dyuers are become so afrayde that they are vtterly declyned and fallen backe to those supersticions before expelled And of which noumbre some are so reuoulted that not onely they do willinglye abandon the verite manifestlye knowē but also persist in tearing and renting thesame with theyr abhominable blasphemes to th ende it mighte not appeare that they are turned from God but from errour and heresye in making theyr reuoultinge to seme no reuoulting but rather a repentaunce and reconsiliation The other sorte although they vse no such blasphemes agaynst the truth but as thei haue knowē it do kepe it secretely hyd in theyr hartes yet neuerthelesse they do not refrayne to assiste and to present at the execrable masse and supersticious ydolatryes nomore thē the fyrst And do not onely dissemble that which is in theyr hartes but also the worste is agaynst theyr owne knowledge and conscience they do outwardlye make a showe of that thinge that they do not inwardli aproue but detest hate And yet neuerthelesse in doyng hereof they do curiouslye searche the meanes to heale the secrete gnawing of theyr wounded conscience They wryte to dyuers learned men to knowe the certayntie whether it be lawfull for a man that hath knowledge to communicate and be present at the supersticious Ceremonies or rather Papisticall blasphemes of the vngodlye or no They make semblant to enquire of those thinges as though they dyd not know what a mā fearing God ought to do or leaue vndone But most of these do it not because thei would learne but rather to th ende they mighte fynde some staye and comfort in the abusing of their consciences But what man is that that is so ignoraunt of God and of all religion that directly vnderstandeth not that this questiō no thing apperteyneth vnto those that truly feare God neuerthelesse I wyl more dyligently frō henceforth aduyse my selfe how I maye directely aunswere those that shal interrogate and question with me hereof ¶ Mondayn I cannot tell what deuylishe rage hath of late occupyed the myndes of a sort of fooles They do complayne of these folyes that hath brought all the worlde in trouble in the which also there is so lytle certytude that for the space of these .xxx. yeares they haue contended together without any agrement or certaynte therin And this euyll is not newe For what tyme hath there bene that this supersticious contencion hath not vexed and troubled the world Through a heape of foolish questiōs of God of the trew seruyce of God of the truth of the religion and I cannot tell what other fantasies At whom I laughe at pleasure withoute bynding my selfe to any maner of religion vnles it be to my commoditie and profyte and so I fynd my selfe most at rest and ease vsing all thinges at my pleasure in casting a syde al solicitude and care that occurreth and hapneth by the occasion of religion But me thinkes I see yonder my Cosyn Temporisour who is in myne opinion wyser then a great manye of other in that he hath without any greate difficultie abandoned this new found religiō lately introduced For as I remembre it is not past xx yeares agone that this fantastical newe opinion began to budde forth and reuyue And then this felow was one of the fyrst that chaūged his opinion accordinge as the tyme then requyred And hetherto ther hath no euil hapned vnto him therefore as it hath done vnto dyuers others For he hath in euery condicion sought to lyue at his ease in pleasure and hath wittely wounde him selfe oute of many troubles wherwith amongst the rest he was afflicted and that not onely in his outward cōuersacion but also inwardly in his conscience He hath nowe persisted and continued in this lybertie that they terme Christian as long as it serued to his purpose and quietnes But nowe in as much as he cannot perseuer therein the tyme so altering without ymmynent daunger both of body and goodes he loueth rather to folowe the thing that serueth to his commoditie then as abedlem to put him selfe in daūger for so vncerteyne a hope And therfore now he beginneth to strike his sayle and frameth him selfe vnto the present tyme. But herein he I do differ For I do not care of any maner of religion nor any opinions of thesame nor do not passe a strawe to semble or dissemble in any maner of thinge that is But he contrarye wyse although vpon euerye mocion he doeth chaunge his opinion accommodating himself vnto the tyme cannot refrayne his harte from this conceyued rage but continually as a sort of other fooles do tormenteth and vexeth him selfe therwith And in this he is more vnfortunate and vnquiet then I am in that he cannot all together vnborden him selfe of these fantasticall opinions as I do And yet neuertheles he is more wise and prudent thē the other sort the which I cannot tell for what supersticion sake do submit and geue ouer them selues to a thousand maner of myseries afflictiōs leading a difficile and perilous lyfe aswel for thē selues as theyr frendes and fynally do fal into dyuers extreame daungers But now I wyl call hym Whence comest thou Temporisour ¶ Temporisour I come from the College and from the ser●yce of the blowers and organ players Mondayne What hast thou done there seyng that thou art not accustomed to haunt that place ¶ Temporisour Yf I had the lybertie that I had in tyme past I would not nowe haunt those seruices that my conscience so muche abhorreth but I am now constrayned to do otherwyse then I haue bene accustomed yf I wyl auoyde to fal into extreame daungers And thus hath tyme altered my doynges ¶ Mondayne Thou doest wyselye in myne opinion for what haue we to do with those strifes and cōtenciōs that are rysen vp in our dayes amōgst the wyse vayne and ydle persons Lette vs obeye those that rule and haue

to be our● wysdō sanctificacion righteousnes redempcion Yf we had I say accumelated heaped vp o●r ryches treasure in heauen wheras h● is set downe on the right hand of God the father we should haue now no nede of these aduyses and consideracions For then we should know that our duety is to abandon al worldl● thinges for his sake Math. x as frēdes parētes ryche● 〈◊〉 Luk. xiiij also our owne lyues to the ende 〈…〉 reserue kep● and entertayne in al fayt● fulnesse the pure perfecte seruyce of Christ and the religion honour glory and maiestie of his name And furthermore we woulde endeuour oure selues by all possible meanes not to offende oure brethren neyther by fact worde● nor dissimulacion for whom Christ Iesus o●● Lord hath vouchsaued to suffre death but rather in imitatinge his example we ought to be preste and ready to shed our bloud for them in confyrming them in the trueth The fyrste thinge then that it behoueth v● chefely to attempt is thorowly and perfectely to learne Christe and to waxe ryche in the excellent knowledge of hys name from whenc●●nelye procedeth the fyrmyte and constancye of the mynde For whereas some doe persecute Christ in hys membres some doe denye hym before the Maiestrates and other some doe dissemble theyr fayth in hym From what other thinge doeth this proceade suppose we ●ut onelye of ignoraunce and wante of the knowledge of christ● those ar vtterly voyd o● the knowledge of Christ ▪ that doe persecute him ●or yf they had knowen hym i. Corin. ij they woulde ne●●er haue crucyfyed the Lorde of glorye L●●●le doe they knowe hym that eyther doe de●ye hym or els do dissemble theyr knowledge ●hat they haue of him For as much as suche ●●issimulacion is a certayne kynde of denyall For yf they had thorowly learned Christ and ●ad bene perfectely instructed in the doctryne ●f the Gospell yf they had at any tyme recey●ed the ●●●ite of Christ and had tasted of the 〈◊〉 of the celestiall grace none of these thinges should haue happened vnto the● but rather as it is said of the apostles thei would haue witnessed Christ with great confydence Actu 4. 9 and. 10. in settinge aparte all other thinges and haue maynteyned his trew seruyce and pure religiō with a merueylous constancie Let those that thinke it lawful to semble or dissemble in religion● tell me where appeareth in them the glorie of Christ Where is the saluacion example of theyr brethren by the which they ought to indure and bringe them to Christe As touching the glory of God it shineth not amōgest them in asmuch as by theyr sylence and dissimulacion they doe not onely obscure it but also asmuche as in them lyeth they doe vtterlye quenche it On the other side how do thei procure the saluacion of theyr brethren consydering that by theyr pernicious example they do wounde theyr consciences and confyrme them in all supersticion and false religion and yet notwithstandinge they knowe Christ to haue sayd Math. x. he that confesseth me before men I wyll also confesse him before my father and his aūgels And he that wyl not confesse acknowledge me before men but denye me I wyl not also acknowledge him but denye hym before my father And as touching theyr brethrē they are not ignoraūt of the greuous threateninges of the Lord vnto all those that d● offende one Math. 18 of the least of those litle ones that trust in him They are not ignoraunt also i. Corin. 8 of that which his Apostle Paul hath sayd Galat. ij that all th●se that synne agaynste theyr brethren in woundinge theyr ●●ake consciences doe synne agaynst Christe Where is it that the holy scriptures doeth approue any dissimulacion in religion and holy thinges Or rather wher is it that it doth not reproue the same Let such persōs call to theyr remēbraunce diligently consydre the excellent example of the thre worthy younge Israelites Danie iij that in time past in Babilon vpon the lyfe occasion ministred dyd seriouslye debate this question in making a notable diffinicion and resolacion of the same worthy of all men to be imitated and folowed Did they in any respect dissemble or rather dyd they not thinke it meter to expose them selues quick vnto the flamy fornace An obiection then to inclyne to any dissimulacion But the soule and mynd say they aby deth alwayes firmely fixed in God although the body do dissemble in outward facte at the papisticall seruices this do they alledge But let them aunswere me Aūswere hath not God created and geuen aswell the bodye as the soule Hath he not reserned and dedicated them bothe vnto him selfe Ought we not to beleue with the hart vnto iustificacion Roma 10 and with the mouth and other exieriour iestures oughte we not to make confessiō vnto saluaciō The wyfe in abandoning hyr body to the vse of another man shall she be excused towardes hyr husbande by sayinge that she hath alwayes reserued him most dearest in her harte no truely And as this is no reasonable excuse euen so is not the other but rather much lesse to be alowed Thou whiche art but one wilt thou deuyde thy selfe in dedicating the one part of thee vnto Christ the other to Antechriste Wo worth this dulnesse and cowardnes of mynd wherin resteth such peruersite that eyther for feare or for any other cause do declyne frō our dutyes and seruyces which I owe vnto the immortall God we I say whose parte it were to suffre al maner of death for mortal men But they replye saying An obiection That for a singuler commodotie profyte vnto the church of God or for a good end and purpose it is sometyme lawfull to dissemble I aunswere that there is no greater comoditie then to obserue the trew and perfect religion Aūswere there is no comodite more greater thē the glorie of Christ and the saluacion of oure brethren For we may in no wyse do euyl Roma iij how little soeuer it be as witnesseth S. Paule to the ende that good may come thereof nether hath God any nede of our lyes and dissimulaciōs It semeth that the Apostles haue sometyme dissembled but in very dede they dyd not dissemble but vnfaynedly for a time thei did obserue that which was conteyned in the law to the ende that by that meanes they might alure and winne the Iewes vnto the knowledge of Christ wherin they dyd nothing against their consciences for asmuch as the ceremonies thē vsed were first established by the word of god But we contrary wyse nothing regarding the premyses do those thinges not onely not permitted of God but also vehemently reproued by his holy word Math. 28 And fyrst as touchinge the forme order of Baptisme the which the papistical prestes do now vse although it be true that the same be auayleable and effectual vnto young childrē beyng