¶ The Temporysour (that is to say: the observer of time, or he that changeth with the time) Compiled in latin by the excellent Clerk Wolfangus Musculus, and translated into French by M. Vallerain Pullain. And out of French into English by R. P. 1555. iij. Regum xviij. ☞ How long will ye halt on both sides, if the Lord be God, follow him. But if Baal be he, then go after him. ☞ ☞ IMPRINTED. ☞ ☞ Anno Domini. 1555. In the month of julij. ❀ Grace mercy and peace from God our everlasting father in the blood of jesus Christ, by the communication of his holy spirit be multiplied unto thee (O Ingland) into the imbrafinge of the true honour of God in his word, and the forsaking of all idolatry and Ypocresie. IN calling to my remembrance (O Ingland) thou country of my nativity, thy miserable present state, overwhelmed with iniquity, wherein verity is exiled, godliness secluded, virtue defaced, fidelity suppressed, and truth imprisoned. And on the other side, Falsehood retained, lies embraced, impiety cherished, vice advanced, Infidelity extolled, and untruth set at liberty, wherein true religion is altered into superstition, the word of God into men's traditions, the holy Sacraments into blasphemous sacrifices and superstitious Ceremonies, and the true worshipping of god into execrable idolatry, wherein thy faithful natural natyf King is changed into a superstitious unnatural foreign Prince. Thy worthy Magistrates, Nobility and Rulers, into faint hearted timorous persons, ruled of other their inferiors. Thy vygelant Bishops and faithful Ministers, into grievous wolves and bloudthurstye murderers. And thy infinite numbered of Gospelers and faithful Christians, into dissembling hypocrites, and hollow hearted Papists.) I considered with myself what might be the undoupted cause of this so miserable an alteration: Psa. c. seven for the certainty whereof I repaired unto the word of God, Num. 16 ij. esd. ix. the only discloser of all truth in doubtful matters: whereas notably I found, prou. 28. Sin, to be the undoupted cause of all these alterations, Esa. 3. 13. plagues, and mutations. For Sin was the cause of Adam's expulsion out jer. 5. 30 of paradise, Ezec. 23. of the overflowing & drowning of the world, Amo. ix. of the consuming of Sodom & Gomor with brimstone and fire, Dani. ix, of the often captivity and slaughter of the people of god: judi. 5. 8. sometime by the Egyptians, Gene. iij. sometime by the Madianites, Gene. seven Moabites, Amorites, Philistians, Assyrians, Goe 13. 19 Caldians and babylonians, & the final subversion of jerusalem by the Romans. judi. 3. 4 6. 11. 13. iiij. Reg. xvij. xxv. Even so is Sin now the cause that God taketh away the light of his word from us, and giveth us over to error & darkness. Sin is the cause that he hath taken away our Mat. 24. virtuous Kings and Princes, Lu. 19 21 and in stead of them hath given us hypocrites to reign over Amos. 8. us. joh. xii. Sin is the cause that he hath taken away the hearts of our Nobility, job. 18. xxxviij. counsel & Captains in making them fainthearted & weaklings, job. 34. being contented to submit their necks under the yoke of strangers. Dani. iiij Sin is the cause that God hath taken away from his people, Esay. iij. his true Preachers, Levi. 26. virtuous Ministers, and faithful shepherds, Deut. 28. in giving them over into the mouths of most cruel wolves, jere. iiij. ravening thieves & fugitive hirelings. 1. Reg. 28 Sin is the cause that God hath sent a dasinge into Esay. lix. the hearts of his people, job. xii. to believe lies, & not to credit the truth: but to grope after vanity, jere. seven. thinking by playing the hypocrites, Eze. xiii. to keep the thing that they shall most certainly forego. Naun. iij. ij. Tess. ij Finally to conclude. Sin is the undoubted cause (as testifieth the scriptures) of all plagues Amos. ix misfortunes, Levi. 26. ruins, mutations, captivities, and destructions. Deut. 28. And unless thou repent in time (O Ingland) it willbe the cause of thy final desolation and utter confusion. For thou dost even now nourish within thee, those that shall consume thee. isaiah. seven. The Lord hath whisled for them out of a far country, and they are speedily come, even those that shall ruinate thine honour, adnichelat thine ancient worthiness, and bring thy praiseworthy fame to ignominy and shame. Oh Sin, how audible art thou in the sight of the most highest, that bringest such confusion upon them that hath so friendly embraced thee. O Ingland, thou rceivedst an ill gest to herborowe, when thou waste contented that sin should lodge with thee: whose love and friendship is the wrath and enmity of God: whose payment and recompense is, captivity, destruction and desolation: for now thy pride shallbe rewarded with poverty, Esay. iij. thine abundance with scarcity, thy greedy purchasing with dispossessing. Esay. v. Thy sumptuous building with rasing down, and thine ambition with desolation: yea the gorgeousness of thine apparel shallbe turned into rags and sackcloth: thine abundant delicate fare, into famine and hunger, Esay. iij. and the cherished beauty of thy Ladies and dainty Mistresses into wytherednes and sun burning. Their fair laid out yellow locks into baldness, for the time approacheth that of force they must forego their trinkettes of pride, the which at the admonition of God's word they would not abandon, as are their abyllements of gold, tawdry laces, bongraces, farthingales, tabrets, rings, with their guarded and broidered raiment of sundry fashions, counterfeiting all nations: and because their husbands have vainly supported them in the same. Their blood shallbe shed in the streets, saith the Lord. Isaiah. iij. This shallbe the reward of Sin thy gest (O Ingland) besides the grievous Idolatry wherein thou now livest, to the utter wounding of thy conscienty, against thy knowledge by hypocrisy: the only mean to accellerat & bring speedy damnation upon thy head. Exod. 32. iij. Re. 13. For this Sin of idolatry is so odious in God's sight that at no time (as testifieth the scriptures) Num. 25 hath the Lord left the same unpunished: wherefore be thou most certainly assured of his intolerable wrath and indignation, that after the committing of so many sins, in stead of repentance dost end in idolatry: yea, it is a plain argument that thou art forsaken of god, and given over into reprobation, jer. xliiij for this is the sin (as witnesseth the Prophets) that commonly Ezec. vi. goeth before captivity, slaughter, pestilence, famine, desolation and utter destruction. Oh consider, Luke. xv. I pray thee (O Ingland) how far thou art already strayed from the sheepfold of Christ, by one little storm of temptation. Oh how clean art thou blown away from the port of health, by one blustering blast of a busy Bishop. Oh how is the ship of thy common wealth now tossed through the unskylfulnes of one that ruleth the helm. O how are thy faithful Christians induced to play the dissembling hypocrites, in communicating at unlawful services and blasphemous idolatries, by the instigation of a few unlearned Papists. ij. Tim. ij Where hast thou learned in the time of a storm to abandon the helm, Math. x. in the time of war to contract amity with the enemies i Pet. iij. of thy Captain, and in the time of trial, to cloak and dissemble thy faith? This hath not the word of God taught thee, although thou pretend divers excuses for the same: but rather the love of thyself, of the world, of thy goods and riches, thy lands and possessions, thy wife and children, thy filthy pleasures, and fleshly delights, the which all, thou thinking by thy dissimulate hypocrisy to save and preserve, thou shalt most certainly lose and forego, as witnesseth the verity, saying: Whosoever goeth about by any fraudulent means to Math. x. save his life, Mar. viii he shall most certainly lose the same: yea, Luke. ix even this transitory life, beside the perpetual damnation of soul and body in the life to come. For the Lord will retain no such soldiers in his Camp, as shall bear a flattering face towards his enemies, and associate themselves with his adversaries, he will have no such serving men in his Court, iij. Re. 18 as shall halt on both sides, Apoc. iij. being neither hot nor cold, seeking to please two contrary masters, Math. vi God, and Mammon: yea, he accounteth all those pretenced friends, for utter enemies, that will visit the table of devils, i Corin. x ij. Cor. vi and his also: that seek to couple Christ with belial, light with darkness, righteousness with unrighteousness, the believer with an infidel, and the Temple of god with Images. In all these things thou art coulpable O Inglande, through thy dissimulate hypocrisy, in declining from the truth: notwithstanding thine earnest promise, vow, and consent, to continue a faithful Soldier, a true servant, and an unfeigned friend: for who is he in thee, at this present (a few only excepted) that either for fear of men, or love of the world doth not abandon the persecuted, imprisoned and exiled congregation of God, his faithful servants, and join himself with the company of Idolaters and massmongers his enemies? who is he that is not now contented to abandon the table of the Lord the holy communion and Sacrament of Christ's body and blood, and to unite himself unto that sacrificing bloody altar of the blasphemous bredden God, the romish Idol? who is he that doth not now with all diligence (instead of the lively water of God's holy word truly preached) repair unto the filthy puddles of men's superstitious doctrines, therewith to satisfy their thirst? yea, who is he now in thee, that notwithstanding before time he condemned with knowledge of conscience all manner of Images and Idols, that doth not now daily repair unto the Temples of Idolaters, in whose company and that before their Idols, they pray, they kneel, they are bareheaded, they lift up their hands, they receive holy water, and holy bread, with divers other exterior gestures of the body: And yet (that worst is) they affirm they do not offend in as much (as they say) they do it not with the consent of their heart, but only with the outward gesture of the body, and therefore no sin, in as much as the Lord only requireth the heart, Roma. x. the which they give unto him: as though there might be made a separation of the soul and the body, in dedicating the one unto the service of God, and the other to Idolatry: as though the Lord had not created them Gene. ij. both, in uniting and knitting them together, making but one man, reserving them both to immortality: Deu. 6. 11 as though the Lord God did not earnestly require in his law of every one Mat. 22. of us, Mark. 12 our whole soul, heart, mind, strength, power and outward man: Luke. x. and yet they contrary to this knowledge, do make a separation, whereas the Lord hath made so perfit a conjunction. But I fear me this their separation tendeth to none other end, but to divide themselves wholly from God both in soul and body, for he will not have the one without the other, neither is he pleased with half of his creatures. Wherefore if he that detesteth whoredom, fleeth the stews and company of whoremongers: if he that hateth swearing, avoideth the fellowship of blasphemers: and if he that loveth quietness refraineth the company of ruffians & quarrelers. How much more oughtest thou (O dearly beloved) if thou didst in deed hate idolatry, as thou pretendest in word, to avoid and flee the company of all idolaters in the committing of their idolatry: how much more I say oughtest thou to avoid their brothel houses & stews, their sink and puddle of filthy idolatry, & that not only with the heart & mind, but also with the body and outward gesture. For the Lord doth not only require (as witnesseth saint Paul) Roma. x. the confidence and belief of the heart unto justification, but also the outward confession of the mouth and exterior conversation unto salvation. Num. xi. Let not the greasy fleshpottes of Egipte, I mean the pleasures of this life, so much sink into thy mind, as for the enjoying thereof, thou be contented to abandon the church of God in the desert, ij. Petr. ij and return to thy filthy puddle again. Set rather before thine eyes the examples of the holy patriarchs, Prophets, Apostles, and all other godly men from the beginning, who all as necessity required have abandoned willingly their pleasures, Ebre. xi. forsaken their commodities, relinquished their native country, hazarded their lives, shed their blood, and patiently endured the most grievous torments of tyrants for the testimony of the truth, rather than they would either in body or in mind communicate with the ungodly in any untruth. Why rather dost thou not practise in this raging storm of temptation, the worthy examples of Daniel, Tobias, Eliezar, Sidrach, Misech, and Abednego, with divers others, Dani. vi. contained in the holy scriptures: Toby. i. ij. mac. vi who all would give no place, (as touching their religion in the true worshipping of God) unto the contrary commandments of wicked Princes. Dani. iij. Then the examples of Nicodemus, joh. iij. joseph of Aramathia, and Naaman the Syrian, joh. nineteen. which seem to you to colour your hypocrisy withal. 4. Reg. ● But they being rightfully weighed and truly understanded, measured with the line of God his holy word, shall little defend your wicked attempts, but rather directly confute the same. The which thing to accomplish, because I of myself am utterly insufficient and unable, and for the tender love that I bear unto my native country, whose salvation in Christ jesus, I continually wish for as mine own. I have taken upon me to reduce into our native tongue (according to my promise in my former translated Book) a worthy work that lately happened into my hands, no les necessary than profitable and no les profitable than Godly for this present time. The which doth most directly and invincible answer to all manner of objections and wrong alleged examples that may be produced for any dissimularion in religion. Compiled iu. iiij. Dialoges, by the faithful servant of jesus Christ, and excellent learned divine, Wolfangus Musculus, for the comfort, edification and instruction of his contryemen the● germans, then oppressed by the tyranny of Antichrist in his filthy members. And now I dedicate the same unto thee (O Ingland) with the same mind for thy singular premonition & consolation in these thy days of adversity & misery, oppressed with the life (or rather greater) Antichristian cruelty and tyranny. In this Book are four Collocutors or speakers aptly set forth of the Author. The first is named, Eusebius, who according to the signification of his name occupieth the place of a faithful Christian, always persevering in the fear of God, void of all dissimulation, having always a true and lively faith, without declining at any time from the same, for any thing that the devil, the world, or the flesh can do, or imagine. The two is called, Irenius, who as his name importeth, is all together peace able, and a lover of unity and concord, & therefore he persevereth in his accustomed manner of living, without caring for any trouble that riseth through any alteration of religion, wherein he differeth from the other two, in as much as he doth not condemn all religion, as doth the mundane, neither yet is he so variable as is the temporiser, but for all that he swerveth from the rules of a true Christian, in that the peace and tranquillity of the comen wealth is more dear unto him, then is the glory of God, the flourishing of his word, and his own salvation. The three is named the temporiser, because of his dissimulation, who observeth more the time, than the rules of a Christian, tendering his own salvation. The last is called mundane, that is to say: a worldly man, or an infidel, who hath neither God, nor any religion, in any reputation. These four persons thou shalt hear speak in these dialogues, and that so aptly and decently, that (if they had the like grace in the English, as they have in the French) thou wouldst rather judge them the lively voices of men then otherwise. As it is, take it in good worth, as a testimony of my good will and earnest zeal unto my native country. Trusting gentle Reader, that after thou hast diligently perused the same, and examined it with the touchstone of God's word, and thine own conscience, thou wilt search no more excuses to cover thy dissimulation and impiety withal. For truly such invented excuses are manifest arguments of the utter contempt of the son of God and his Kingdom, as the Parable of those that were invitated to the marriage doth notably testify: Mat. 22. wherefore flee all excuses, Luk. xiv and come unto the banquet now while thou art called, least thou with thine excuses be for ever excluded, and peraduentur never after called again. Mat. nineteen. woe worth those oxen, that farm, Luk. xiv that wife, or any other earthly pleasure, that shall stay us from coming to that celestial supper, whereas thou shalt behold the son of god friendly embracing thee, saying: Come thou blessed of my father, and possess the life everlasting, mate merry, and rejoice, the Lord grant you to be found in the noumbre of those his gests in that day, Mat. xxij xxv. having on the wedding garment, & not amongst the foolish sleeping virgins, who, having no respect unto the coming of the bridegroom, Mat. 24. were shut out from the marriage, Mar. xiii whose triumphant coming I assure you is not far of, Luk. nineteen. xxi. for the signs going before the same, have already appeared. ij. Tess. ij The son of perdition is revealed, Iniquity hath already the upperhand, i Tim. 4. The love of many is abated. What a noumbre is there that depart from the faith, in giving heed unto spirits of error, and devilish doctrines of them that speak lies through hypocrisy. How are men now become lovers of themselves? ij. Tim. iij Covetous, boasters, proud, cursed speakers, disobedient, unthankful, ungodly, unkind, trucebreakers, false accusers, traitors, highminded, despisers of them which are good, greedy upon voluptuousness more than the lovers of God, having a similitude of godliness, but have denied the power thereof: whose madness is now made apparent unto all men. These are the tokens as witnesseth the scriptures, that shall immediately go before his coming, as the blossom & leaves of the figtree before the Summer. The which tokens if they have lately appeared, or no: I appeal to all men's consciences. Wherefore ye holy ones of the lord rejoice, for the day of your redemption draweth nigh. And in the mean time the Lord jesus, the only Saviour of our souls grant unto every one of us his holy spirit, to th'end ●hat we understanding these things may ●yefullye bear in our bodies the mortification of the LORD jesus, to th'end that the life of jesus Christ may appear in us, his grace and peace be with you all. AMEN. ¶ R. P. ¶ The temporiser (that is to say: the observer of time, or he that changeth with the time) Compiled in latin by the excellent Clerk Wolfangus Musculus, and translated into French by M. Vallerain Pullain. And out of French in to English by R. P. 1555. ¶ The first Dialogue. ¶ The persons or Colocutours are, Eusebius, the temporiser, and mundane. ☞ Eusebius. I Cannot sufficiently conjecture what will be the final end of this so perverse & corrupted world. Which is so strange, so wicked and troublesome, that a Christian man can find no place (no not among those that have, or seem to have the knowledge of God) to rest in. Many years hath it been argued and debated, how to know the verity from the error, the truth from the lie, and the light from darkness, aswell in the doctrine as in the Ceremonies of long time used in the Christian church. And this contention hath not been sinal, but hath cost much christian blood. The which thing finally could none otherwise be resolved and brought to pass, them by only cleaving unto the holy Scriptures, in searching therein the verity, taught unto the world by Christ and his Apostles, and that being once found out, not only reverently to embrace the same, but also to forsake all erroneous and superstitious doctrines, were they never so old, and so often confirmed by the universal authority of the Church. The which thing to bring to pass, divers excellent personages have not only employed their private study and labour, but also publicly without all fear have advanced the same, by the aid and Authority of the ordinary Magistrates. So that in divers places all Papistical doctrine and superstitious services were utterly abolished, withal their false constitutions, which rather seemed an apish masking, than a holy ecclesiastical ministration. The land of almain was also replenished with plenty of good Books, compiled by sundry excellent Clerks, both learnedly and godly. Yea the noumbre of bibles of the old and new Testaments were infinite: which not only the learned but also the vulgar people did diligently read. Every where and in every Temple was continual preachings and sermons agreeing in one unite of doctrine. There was no place in the land but ye should have heard song the psalms of David: yea, the wisdom of God did cry in the streets. And to conclude it seemed that in these last days, the true religion and the simplicity of the ancient Church (so long time defaced) was perfectly reestablished and restored again. But now for one little mist and storm of temptation, which is suddenly happened after so long a calm and fair wether, divers are become so afraid that they are utterly declined and fallen back to those superstitions before expelled. And of which noumbre some are so revolted, that not only they do willingly abandon the verity manifestly known, but also persist in tearing and renting the same with their abominable blasphemes, to th'end it might not appear that they are turned from God, but from error and heresy, in making their revolting to seem no revoulting, but rather a repentance and reconciliation. The other sort although they use no such blasphemes against the truth, but as they have known it, do keep it secretly hid in their hearts: yet nevertheless they do not refrain to assist and to present at the execrable mass and superstitious idolatries, no more than the first. And do not only dissemble that which is in their hearts, but also the worst is against their own knowledge and conscience, they do outwardly make a show of that thing, that they do not inwardli approve, but detest & hate. And yet nevertheless in doing hereof they do curiously search the means to heal the secret gnawing of their wounded conscience. They write to divers learned men, to know the certainty, whether it be lawful for a man that hath knowledge, to communicate and be present at the superstitious Ceremonies, or rather Papistical blasphemes of the ungodly, or no? They make semblant to inquire of those things as though they did not know, what a man fearing God ought to do, or leave undone. But most of these do it not because they would learn, but rather to th'end they might find some stay and comfort in the abusing of their consciences. But what man is that, that is so ignorant of God, and of all religion, that directly understandeth not, that this question no thing appertaineth unto those that truly fear God? nevertheless I will more diligently from henceforth advise myself, how I may directly answer those that shall interrogate and question with me hereof. ¶ mundane. I cannot tell what devilish rage hath of late occupied the minds of a sort of fools. They do complain of these follies that hath brought all the world in trouble, in the which also there is so little certitude, that for the space of these xxx years they have contended together without any agreement, or certainty therein. And this evil is not new. For what time hath there been, that this superstitious contention hath not vexed and troubled the world? Through a heap of foolish questions, of God, of the true service of God, of the truth, of the religion, and I cannot tell what other fantasies. At whom I laugh at pleasure, without binding myself to any manner of religion, unless it be to my commodity and profit: and so I find myself most at rest and ease, using all things at my pleasure, in casting a side all solicitude and care, that occurreth and happeneth by the occasion of religion. But me thinks I see yonder my Cousin temporiser, who is in mine opinion wiser, than a great many of other, in that he hath without any great difficulty abandoned this new found religion lately introduced. For as I remember it is not passed xx. years agone, that this fantastical new opinion began to bud forth and revive. And then this fellow was one of the first that changed his opinion, according as the time than required. And hitherto there hath no evil happened unto him therefore, as it hath done unto divers others. For he hath in every condition sought to live at his ease in pleasure, and hath wittily wound himself out of many troubles, wherewith amongst the rest he was afflicted, and that not only in his outward conversation, but also inwardly in his conscience. He hath now persisted and continued in this liberty that they term (Christian) as long as it served to his purpose and quietness. But now in as much as he cannot persever therein (the time so altering) without imminent danger both of body and goods: he loveth rather to follow the thing that serveth to his commodity, then as abedlem to put himself in danger for so uncertain a hope. And therefore now he beginneth to strike his sail, and frameth himself unto the present time. But herein, he & I do differ. For I do not care of any manner of religion, nor any opinions of the same, nor do not pass a straw to semble or dissemble in any manner of thing that is. But he contrary wise (although upon every motion he doth change his opinion, accommodating himself unto the time) cannot refrain his heart from this conceived rage, but continually (as a sort of other fools do) tormenteth and vexeth himself therewith. And in this he is more unfortunate and unquiet, than I am: in that he cannot all together unborden himself of these fantastical opinions, as I do. And yet nevertheless he is more wise and prudent than the other sort, the which (I cannot tell for what superstition sake) do submit and give over themselves to a thousand manner of miseries & afflictions, leading a difficile and perilous life aswell for themselves, as their friends: and finally do fall into divers extreme dangers. But now I will call him. Whence comest thou temporiser? ¶ Temporiser. I come from the College, and from the ser●yce of the blowers and organ players. mundane. What hast thou done there, seeing that thou art not accustomed to haunt that place? ¶ Temporiser. If I had the liberty, that I had in time past, I would not now haunt those services, that my conscience so much abhorreth: but I am now constrained to do otherwise, than I have been accustomed, if I will avoid to fall into extreme dangers. And thus hath time altered my doings. ¶ mundane. Thou dost wisely in mine opinion: for what have we to do with those strifes and contentions, that are risen up in our days, amongst the wise vain and idle persons? Let us obey those that rule, and have the authority to order these things, and can do unto us good or evil, well or wo. ¶ Temporiser. Even so I do, and so live in quietness as concerning the world. But for all that, my conscience is wonderfully troubled. ¶ mundane. Wherefore I pray thee? ¶ Temporiser. Astest thou that? Dost not thou know that those sin grievously that do any thing against their conscience? ¶ mundane. That is nothing else but a dream of the Theo logians, which I have oftentimes heard before: but I pray thee, consider directly what manner of conscience thou hast. ¶ Temporiser. Be it as be may, I sin as often as I do any thing against the same. ¶ mundane. I will not enter in disputation with the touching the quality of the conscience: but I demand of thee, if thou think that the Princes and Magistrates that constrain thee to go to the services of the Papists, are not moved thereunto by their consciences: to wit, to restablishe by their power and authority, the old accustomed Religion, that hath been abolished these certain years? ¶ Temporiser. I will not deny, but that it may be, that some of them do it, their consciences moving them thereunto: but it cannot be also denied, that divers of them do so live, that it is not possible to judge whether they have any conscience, or fear of God, or no. ¶ mundane. Thou mayst not for all that doubt, but that they are constituted in authority, and have power over their subjects. ¶ Temporiser. I do acknowledge and allow their power and authority. ¶ mundane. What manner of conscience than hast thou, that refusest to obey the higher powers? ¶ Temporiser. I do not all together refuse that, but rather think that they ought to be obeyed only in worldly matters, and secular causes, and not in religion. I think certainly they have authority in temporal regiments, but not in men's consciences, which are subject unto one only God. ¶ mundane. Thou abusest thyself, wherefore lay a side this thy foolish and scrupelous conscience, & desist from all care and pensyfnes of mind, which consumeth thy body without any occasion or purpose. And know this, that the Magistrates have received authority over all things: they have in this world all manner of power and pre-eminence. Art thou ignorant of this saying: (Dimidium imperij cum jove Cesar habet.) jupiter and Cesar have the Empire divided between them. And because thou shalt not reject this, as the saying of a Panym: see how the scripture confirmeth it. Psal. 115. The heaven is the Lords, but as for the earth he hath given it unto the children of men. God hath no manner of care of these things that he hath committed unto the power of those that he hath ordained monarchs and Governors of the ●orld: to th'end they may at their pleasure ordain the state of religion, as it shall seem unto ●hem expedient for the better order and regi●●ent of their subjects, and to them we must obey in all things. Furthermore thou hast a wife and children, over whom by the appointment of God thou haste especial charge: by what conscience then I pray thee (seeing thou dost so often allege thy conscience) canst thou abandon and forsake them, in withdrawing thy help from them, when they have need of thee? Furthermore thou hast thy neighbours, with whom thou art bound to live in peace & tranquillity, as if thou wart but one body with them: With what conscience canst thou then refuse their honest request to remain and dwell with them, and do as they do? See how thou art circumvented and enclosed on every side. Above thee is the authority of the Magistrate, to whom thou knowest and confessest we aught to obey. Equal by thy side is thy wife, who is straightly commended unto thee of God. Underneath thee are thy children and family, who all as right requireth, call upon thee for thy help. If thou then do abandon and withdraw thy helping hand from them, hast thou not falsified thy faith, as often times thy preachers have taught thee? Near unto thee are thy neighbours, to whom thou oughtest to be fyrinelye united, as one member with another. I omit here what thou owest of duty unto thyself: wherefore then without any occasion dost thou so much afflict and disquiet thyself in a matter so apparent, for a little foolish and scrupelous conscience sake? Follow rather my counsel: frame thyself unto the will and pleasure of the Magistrates, not only by an outward simulation, as I see thou dost, but also with the inward motion, of thy heart, and leave those disputations unto the learned divines & prudent Magistrates: if they think meet to change old things, well, obey thou, let it suffice thee that thou haste been of that sect and opinion these twenty years. If they think it expedient to restablishe ancient customs, and to redyfye again that which of late hath been ruined, content thyself likewise: if they make any inhibitions, beware thou do not transgress against them: if they command any thing, obey the same: and by this means thou shalt please all men, and shalt be reputed prudente, discrete and well advised: & so thine affairs and substance shall remain in peace & tranquillity, and shalt possess the same in quietness: for what folly is it to do that thing by constraint and compulsion that thou mayest do willingly, and although thou would est not do it, yet shalt thou be compelled. ¶ Temporiser. Truly thy counsel is very pleasant and agreeable unto the flesh, but for all that thou hast not as yet healed the wound of my conscience. This is a good counsel to concern and keep my goods, but my conscience doth utterly reponge against it. For all that thou hast alleged of the authority of the Magistrates and Princes, and then of my wife, children and neighbours, is not according to the word of God, as I could sufficiently prove by divers objections. But I perceive yonder Eusebius, who is a man truly fearing God, and loving pure religion. I will speak with him, we must make a little haste, for he goeth apace, he hath some book in his hand, it may be that he cometh forth to walk abroad to recreate his mind in meditating some good thing. ¶ mundane. What occasion moveth thee to go unto him, he is a simple superstitious Idiot? There is no doubt but the book that he hath in his hand is a new Testament, that is to say: the doctrine of superstition where withal the world is troubled. ¶ Temporiser. For all thy sayings: I will go to him. ¶ mundane. I will go also, to hear what these fools shall devise together, & learn by what means they do thus torment their conscience. ¶ Temporiser. Hearest thou Eusebe? Stay a little, if thy business require not to much haste. ¶ Eusebius. Yonder cometh he that I have divers times desired to talk withal, Eusebius speaketh to himself. to prove if I could reduce him into the right way: but I fear me it is but lost labour, for he is a perfit temporiser as well in name as in fact, such a one as believeth for a time, and when temptation cometh, withereth away. And more over me think I see with him his Cousin Mondayn, a man alienated and divided from all religion. But for as much as he calleth me, I will stay, and see what he would have. ¶ Temporiser. Whether goest thou, Eusebe? ¶ Eusebius. Into the fields to walk, to recreate my sprite. What wilt thou have with me? ¶ Temporiser. Of long time I have purposed to come & visit the at thy house, to confer with the of this miserable ruin of our religion, which thing troubleth my spirits so much, that I canrest neither night nor day. ¶ Eusebius. If it please thee, let us return then to my house together? ¶ Temporiser. I am right well content. What wilt thou do mundane? ¶ mundane. If I witted I should not offend you, I would be gladly with you at your communication? ¶ Temporiser. I shallbe contented for my part. ¶ Eusebius. And I reject noman: much less than will I refuse a neighbour. And as the truth is compared unto light, even so is she not afraid to shine and appear before all manner of persons. God willeth, that we do assemble together in his name, & hath promised to be in the mids of us, I will go in before, folowye both. ¶ Temporiser. Peace be unto this house. ¶ Eusebius. And to all those that enter in. Come let us go in yonder. ¶ mundane. How many books, From henceforth Mondayn speaketh as it were to himself, for the other do not answer him, as nothing passing on his sayings. Even so we may not cast pearls before swine. etc. and how little household stuff? Is there a more fool than this man? ¶ Eusebius. Sit down at this Table. ¶ Temporiser. We will, seeing thou biddest us. Sat thou down also. ¶ mundane. I had liefer sit at a table furnished with wine, then with books. I see nothing here but papers, I would to God the rats and mice had eaten them all: for and these books were not, we should live in more peace in the world than we now do. ¶ Eusebius. Grant O Lord jesus Christ, that we may profit in some thing to the glory of thy name. Now temporiser say what thou wilt, and we will hear thee, and communicate together freely every one according to his conscience. ¶ mundane. Yet again this conscience, what devil invented that name? ¶ Temporiser. Thou knowest very well Eusebius, what my substance is. ¶ Eusebius. I know it to be very great, the Lord grant that thou use it well, and that thou mayest possess it, and it not thee. ¶ Temporiser. Thou knowest also what a noumbre of children I have. ¶ Eusebius. The Lord increase them, and keep them to his glory. ¶ mundane. O fool what hast thou to do with the glory of God? Think of thine own. ¶ Temporiser. I desire even the same withal my heart. Thou knowest furthermore in what reputation I am in, with the burgesses and Magistrates. ¶ mundane. Thou dost well to think of these things, beware that thou dost not hazard them to much. ¶ Eusebius. I know all those things, my friend temporiser. ¶ Temporiser. Now am I come to this issue, either to hazard and forsake all together, or else to join myself with other men, in being present at the papistical services and superstitions by dissimulation. Wherefore I beseech thee in the name of God, that thou wilt tell me thine advise, if it be lawful without offence of conscience to him that knoweth the verity of the holy scriptures, to be present at the papistical superstitious services through the compulsion of his superiors? ¶ mundane. What a foolish question is this to inquire (if it be lawful) when that necessity and constraint teacheth him, what he ought to do? ☞ Eusebius. Thou mayest easily gather mine advise herein, by that which thou seest me do, for I do that, that I think to be the best, if I had here in a better judgement, truly I would put it in practise. ☞ mundane. If thou wart in his place thou wouldst do otherwise. ☞ Temporiser. I see well what thou dost. Thou dost keep thyself from coming to any of the papistical services. But that notwithstanding I desire to know if I may not be there without fin? ☞ Eusebius. If thou mightest so be there, even so would I, and also all other that now abstain themselves thence: for I think it no more lawful for thee to be there, them for me. But first let me understand how thou dost behave thyself in this point. ☞ Temporiser. How that I do behave myself? I do obey the ordinances of the Magistrates, & I come to their services according as they have commanded. ☞ mundane. Therein thou dost not foolishly. ☞ Eusebius. Is it true? Dost thou first of all the thing that they command thee: and then ask if it be well done? Why didst thou not rather first ask, what had been the duty of a man fearing God, and after thou hadst known the same, to have put it in practice? Dost thou not remember this old sentence: first determine, and then put in execution? But thou hast done clean contrary. ☞ mundane. He hath done both wisely and advisedly, according to the present necessity: but in the other thing he hath done foolishly. ¶ Temporiser. You have said well, but I was forced to do as I did. ☞ Eusebius. Whereto then serveth it to ask counsel, if it be lawful, or no, seeing thou art resolved to do the thing that they compel thee? Consultation belongeth unto those that are about to determine a thing, the thing being as yet neither done, nor begun: being in their faculty either to do, or undo: those (I say) may receive profit by consulting and enquiring thereof. But seeing that thou hast lost this liberty, by thine own folly, I cannot perceive to what end & purpose thou movest this question, after it is done. ☞ mundane. It is without all order. ☞ Temporiser. I am not put from this liberty, but as I said before, I am forced to do that the Magistrates commandeth. ☞ Eusebius. If thou be a christian man, thou canst not be compelled to do an unlawful thing. ☞ mundane. This fellow is out of his wit: if he cannot be compelled, no man would compel him: but they do constrain him, ergo he may be constrained. ☞ Temporiser. What can I not be compelled? ☞ Eusebius. All their commandments have a condition annexed thereunto, to wit, if any man will not obey, that he be punished. ☞ Temporiser. It is so. ☞ Eusebius. Then mayst thou choose, either to do that they command, or else to endure and suffer that which the condition annexed thereunto doth threaten. Thou mayst choose then, one or other. ☞ Temporiser. I know all this to be true. ☞ Eusebius. Seeing then that thou mayst choose according to thy pleasure, how canst thou say then, that thou art constrained: There can be no compulsion, whereas there is election. ☞ Temporiser. I cannot deny it: but it is dangerous to fall into the hands of those that may oppress and subdue me. For fear whereof, I do that they command me. ☞ mundane. Wisely done. ☞ Eusebius. But it is a greater matter to fall into the hands of the living god, that is of power not only to kill the body, but also to cast the soul into hell fire. ☞ mundane. These fellows are afraid of shadows. They prate of a fire, that noman as yet ever saw, and in the mean time they fall into burning flames that apparently consumeth them. ☞ Temporiser. Thou sayest well. But I am so feeble that I am not able to endure the punishment that they threaten me withal, if I do not obey them. ☞ Eusebius. I know that the spirit is ready, but the flesh is weak. But for all that we are not to be excused, if through infirmity we do any thing that greatly offendeth the Majesty of god: we ought rather to complain of this infirmity, than to seek means to excuse & cover the same. Let us purely confess our sin, and not seek to hide it, praying the Lord continually to increase and confirm our faith. But let us proceed further: I demand secundarely my friend temporiser, what thou thinkest in thy heart when thou art present with the papists at their services? Thou didst ask of me even now, if it be lawful for thee to be there. But what answereth thy conscience to my question? Thou cannest not be ignorant thereof. ☞ Temporiser. saying thou askest me of my conscience Eusebie, I cannot deny but first of all before I went unto the papistical services my conscience did incessantly admonish me that I should not go thither. She said that this access and conjunction with the ungodly, was nothing else but a manifest renouncing of the verity known, and a confirmation of all superstition. She threatened me also with the great indignation and wrath of almighty GOD, if I did so. And that I should fall thereby into execrable blindness, and other horrible evils. And after I had been there, she accused me of my fact, and that at the first time very sharply: but after that every time that I went, less than other: so that now in a manner I feel in my conscience no repugnance of my going thither. ☞ Eusebius. O temporiser, if thou sayest truly, than art thou in the way of reprobation, out of the which thou shalt not be able to escape, if thou dost not forthwith withdraw thyself: for it is a heavy burden, the condemnation of our own conscience: and it is very dangerous to express and expel the first motions and pryckinges thereof, even the next way to make the heart all together incensyble and without all understanding. And what requyreste thou now temporiser, but that I would take away these gnawings and prickings of thy conscience, by affirming that thou mayest surely and lawfully go unto their superstitious services, to th'end that thou mayest now do the same with a quiet conscience, that before thou diddest with a sorrowful heart. If thou desire to know nothing but this, thou needest not to inquire of me, for thou haste a teacher in thine own bosom, that is sufficiently able to instruct thee in that behalf. For by thine own proper judgement thou dost the thing that pertaineth not unto a Christian man to do: and yet thou askest whether thou dost well or evil. ☞ mundane. In all my life I never saw more greater fools, pestering and troubling themselves so unadúysedly about vanity and folly. Were it not better all together to withdraw ourselves from all opinion of God and of religion, then to wrap ourselves in these troubles? ☞ Temporiser. Thou killest me Eusebie, thou doublest my grief. Before I most miserably tormented myself with mine own judgement, and now in seeking help, I find present death. ☞ Eusebius. I am moved to pity, to behold thy miserable state, and not only thine, but all other our poor brethren, that are oppressed with such anguishs, by the wickedness of some men, or by their superstitions. ☞ mundane. Your misery proceedeth not from the superstition of other, but of yourselves. ☞ Temporiser. Leave, I pray thee these things, and come to the issue: what knowest thou if the Lord will extend his mercy hereafter towards me: Do not repute me amongst the numbered of those that have no more hope of salvation, I cannot yet despair of the grace of God. But now (I pray thee) answer directly unto my question: and as touching that, that bordeneth my conscience, let us omit it for a while. ☞ mundane. Hitherto I have heard the purpose of your communication together: but for as much as I am come hither, neither to dispute, nor to judge but only to hear, I will leave you in your disputation. Only there is one thing whereof I will admonish you. Remember always that necessity is a heavy burden. And now I leave you, for I have other more greater affairs. ☞ Eusebius. My friend, we will not keep thee from thine affairs. But thou temporiser, what wilt thou do? ☞ Temporiser. Seeing that this my neighbour will departed I cannot with mine honesty suffer him to return home alone, but will go with him, and afterward will return again. ☞ Eusebius. I will tarry thy coming. But I pray thee (if it be possible) bring with thee thy friend Irenius, for he is a gentle person, and is not altogether alienated from religion: and also the numbered of three more perfect, and more meet for such a collation. ☞ Temporiser. I will bring him, if I can. ☞ mundane. Pardon me Eusebie in that I do depart, and break the purpose of your communication. If I can do you any pleasure towards the Magistrates of the city, let me know it, and ye shall command me, I will not fail. I am yours. ☞ Eusebius. I most heartily thank you. Thou temporiser, come again quickly: lest supper tu●● approaching we be constrained to leave our disputation. ¶ Temporiser. I will come again straightway. ☞ The end of the Dialogue. ❀ The second Dialogue. ☞ The Collocutors. The temporiser. Ireneus, and Eusebius. ☞ Temporiser. I Was very ill advised, when I procured mundane to hear our disputation. In mine opinion he is a very wicked man: it is to be feared that he will utter all our communication unto the Magistrates. Well, an other time I will be better advised. I will make speed to call Ireneus: he is accustomed about this time of the day commonly to be at home. I will see if he be there. ☞ Ireneus. Some body knocketh at the gate. Boy, go open the door. ☞ Temporiser. What dost thou Ireneus? ☞ Ireneus. Nothing, but look here in an old book. ☞ Temporiser. For as much as thou hast no great business, would it not please thee to accompany me to the house of Eusebius? ☞ Irenius. What to do? ☞ Temporiser. To devise and commune together. ☞ Ireneus. Peradventure he is not at leisure. ☞ Temporiser. Yes, that he is. And in so doing thou shalt do him great pleasure. ☞ I●eneus. Well, I will go with thee, I will not refuse the company and communicati● of honest men. ¶ Temporiser. I will go in before to lead thee the way, for I am better acquainted with this house than thou. I am here Eusebie, and here is also Ireneus. If there be nothing happened since, let us pursue our former communication. ☞ Eusebius. There is some thing happened since your being here, but what then? it behoveth us always to prefer those things that concern our salvation, before all other matters. ☞ Ireneus. If there be any secret matter betwixt you, I will withdraw myself? ☞ Eusebius. There is nothing so secret amongst us, but we can be contented to communicate the same unto thee. We began not long ago to dispute: if it be lawful for a man, knowing the word of God, to be present at the papistical services. And this question was first moved by our friend here temporiser, and for this cause is he come hither now, to understand mine advise herein. ☞ Ireneus. Ye know right well both of you, how I have always behaved myself in this variety of religion. Seeking nothing so much as to live in peace and quietness, for the maintenance whereof I have contemned neither of the parties: but used myself with indifferency towards them both, having always this desire, that by some good means these quarrels might be qualified, and contentions accorded, that so much do alienate the hearts of the faith full, and cause the wicked an unbelievers to mock our Christianity. And with the like good will I will be present at this your collation, if it please you. ☞ Eusebius. Sit here then. assist us O Christ by thy holy spirit. ☞ Temporiser. Now if it please thee Eusebie, consider diligently the matter, whereof we talked a little before. ☞ Eusebius. I will do it gladly, with this condition, that ye both with me, will diligently consider this matter, not as a thing particularly unto one, but as a matter common to all persons, to th'end that private affection and self love, do lead us to nothing beside the truth. And for as much as by this our collation our purpose is not to search out abare knowledge without effect, but rather a perfect obedience, such as appertaineth to God and to his truth: Tell me therefore (I pray thee) temporiser, before we go any further in this matter: Nota. what reverence thou wilt bear unto the truth, when thou shalt be made to know the same, without any contradiction? ¶ Temporiser. Whereto serveth this question? ☞ Eusebius. Whereto? I will tell thee at ones. To th'end we would not labour in vain, for the glory of God, and thy salvation: for whereto shall it serve to beat the air with our words? If thou be not resolved in thy conscience, (after thou knowest the truth) to frame thy life according unto the same in refusing all unlawful things? Whereto shall we spend so many words in vain: And not only in vain, but rather to provoke the judgement of God to fall more grievously upon thee, and to incense his indignation against the. Art thou ignorant of this saying of Christ: The servant knowing, and not doing, shallbe grievously punished? & therefore first of all determine with thyself what thou wilt do, when thou shalt know, what thing is commanded, and what thing is inhybited. ☞ Temporiser. Now can I promise any thing before hand what I will do, saying it is not in mine own power, but cometh of the grace of god: Leave that then to the grace of God, and begin as I have desired thee, to consider and examine this matter. ☞ Eusebius. I do not demand (O temporiser) what thing thou wilt do, having known the truth, but whereto thou art presently inclined? I demand not of the thing to come, but what the intention of thine heart is now. It is two things, to say what thou purposest to do, and to say what thou shalt do. As touching things to come: It behoveth him that hath a good will and is already inclined to godliness, to ask the grace of God for the performance of the same. But where as there is no will, nor determined purpose, to do the things that are godly: it behoveth him first of all to desire God to give him a will to do well, who only (as witnesseth the Apostle) accomplisheth and worketh in us as well the will, as the deed. Protest and express therefore here (O temporiser) what will thou hast presently, to th'end that I knowing and understanding the same, may wade in this matter accordingly. I pray thee Ireneus, is not this my request reasonable? Ireneus. I cannot deny it. For who is so much a beast that doth not well perceive the great folly that resteth in him that is sick, who continually calleth for the physician, and when he hath him, will not follow his counsel? temporiser. Yet I cannot express, what I have purposed to do, so much am I perplexed in my mind, which is as yet inclined hither and thither, without any resolved determination. God peradventure will settle my mind to some good end, after that I am advertised and resolved of the truth: & therefore I pray thee (O Eusebie) proceed unto the matter. Eusebius. The condition of man's mind is very miserable, when that only we know not what we shall do hereafter, but that least is, we are ignorant of that we will presently. But go to my friend temporiser, for asmuch as thou art not able to make declaration of thy will, at least ways declare unto us, what it is that thou desirest withal thy heart: thou shalt find divers that do complain that they cannot feal in themselves no determined purpose & will: and therefore do unfeignedly wish and desire, that they may have such a purposed will as they do not as yet feal in their hearts. ☞ Temporiser. I do most earnestly desire a established purpose and will. But to affirm that I have the same all ready in my heart, I dare not. ¶ Eusebius. If thy desire be such, that thou mayst once settle thy heart and mind thoroughly, in that thing, wherein it is not as yet established, ●hou haste no cause to despair, but rather to pray unto God our father, to stablish in thy heart this purpose to will well, and finally to lead thee unto the true and perfect desire and study of godliness by well doing. ¶ Temporiser. I will diligently forow thy counsel: wherein I desire thee to help me with thy prayers. But I pray thee now begin to answer my present question. Eusebius. I will most gladly satisfy thy request in both. Three manner of communications. first of all it is most certain, that there are three manner of communications in religion. The one is necessary and of necessity. The other is indifferent and lawful. The third is neither lawful nor indifferent, but all together unlawful and prohibited. In the first are comprised all those things without the which no man can be saved: and in this part, this question hath no place, to wit, whether the thing be lawful, or no? temporiser. I confess the same. But what are those things that are of necessity necessary? Things necessary ☞ Eusebius. The true and perfect knowledge of God the father, and of his son whom he hath sent, jesus Christ. The true lively faith, and the confession of the same, unfeigned repentance, lawful obedience, fear and reverence of god, invocation & prayer with faith, hope of good things to come, patience in persecution and affliction, true and perfect love of God, and of our neighbours, Out of the church there is no salvation & other like things, with out the which we cannot be saved. For by the communicating of these things, we do communicate with all the elect of God, without whose company and fellowship there is no salvation to be hoped for. Ireneus. There are very few Eusebie that do inquire after this manner of communication. Eusebius So much is the world blinded. The second manner of communication is, as I said before, indifferent, tolerable, and lawful, herein are comprised all those things, that are free, indifferent and lawful. temporiser. What are they? Eusebius. All those things that are not of themselves against the word of grace, which is the gospel: to wite, meat, drink, clothing, observation of days, and all other observations, by the which the purity of the christian faith is not violated nor defiled. To communicate in these things with the faithful, if it be free, it is also lawful: and if it tend to charity, it is also expedient. ☞ Ireneus. What is that, that thou sayest: if it be free, it is also lawful? Eusebius. I said it meaning thereby to exclude all tyranny, by the which those things that of themselves are free, to do them, or to leave them undone (of the which also we have received no commandment of God) are nevertheless commanded to be done under the pain of deadly sin: whereby the consciences of the christians, which ought to be free, are made captive and bond to the commandments of men. For I affirm that those things have utterly lost their freedom, that otherwise in themselves are free, when that either through custom, or laws they are commanded to be observed as things necessary (as witnesseth the Apostle. Colloss. 2 ) Let noman (saith he) trouble your conscience, about meat, or drink, or a piece of a holy day, etc. And afterward (he saith) ye are redeemed with a great price, make not yourselves therefore the bond servants of men. Ireneus. Some would here reply against you, ●hat the words of the Apostle to the Collossians by you alleged, do nothing serve to the purpose. In asmuch as he doth not there speak any thing of the commandments of the church but of the commandments of the Mosaical law: for as much as in his time some went about to make those commandments necessary. ¶ Eusebius. It is true, that the Apostle speaketh there of the observation of the law: but I pray thee consider, if there be any reason, to bind the consciences of men by the commandments of Bishops: seeing that the commandments of the law do not bind them, which were not established by men, but by God? Ireneus. I maintain nothing: but I have alleged that now, that here tofore I have heard of other men, only adding there unto this word. That those commandments that thou callest the bishops commandments, Commandments of the Church. other men call them the commandments of the church, and therefore necessary. ¶ Eusebius. Of what church? ☞ Ireneus. That inquire thou of them. ¶ Eusebius. But thou temporiser, what is thine opinion herein? ¶ Temporiser. No church of Christ hath any authority to command in the house of God, Nota. but only to obey. For she is the wife, and not mistress. ☞ Ireneus. As a wife she is subject to obey her husband, who is jesus Christ: and yet for all that she ceaseth not to have authority over her children, to command them: so say our Doctors. ¶ Eusebius. I know it well enough. But I pray thee, which be her children to whom she may command? ¶ Ireneus. I think, all those that be Christians. ¶ Eusebius. Who is then, this commanding church, if all children are but the children of the church? I supposed that the church is so compiled and and knit together of Christians, as the body is, of certain members. But these people speak as if there were some one church by itself, that hath authority to command all christian people, as her children. Ireneus. They call this church catholic and Apostolical. The catholic church. ¶ Eusebius. In this church is comprehended all christian people. If this be the church that they mean, I would gladly know in what place was there ever this catholic and universal assemble of christians: in the which was ordained these commandments, that they call the commandments of the church? Ireneus. It is not possible that all Christian people could assemble together in one place. But they say: that the Roman church is abled into the place thereof, so that all that ever she ordained, is authorized as if it were done by the universal church. Eusebius. They say so: but how do they prove it? Who hath given the Church of Rome this power? ¶ Temporiser. We go clean from our matter: let us refer this question of the authority of the church unto another time, and return to our former purpose, from the which we have strayed. ¶ Eusebius. Thou sayest well. Tell me then temporiser, dost thou reckon and place the papistical services amongst those things that are free, indifferent, and lawful, or no? ¶ Temporiser. The papists themselves do not say, that they are free and indifferent, but necessary: but as for me, I do not esteem them amongst those things that are lawful and free, but rather amongst those that are prohibited. ¶ Eusebius. Thou hast given a good judgement. Let us now come to the third manner of communication the which we call prohibited or foreboden. Here in are comprised all those things that are contrary to the word of God, as are all false services, superstitions, men's decrees without the authority of the word, invocation of dead saynctes, and such other like constitutions. ¶ Temporiser. Amongst the which number, I judge the papistical services to have place, of the which now we are in question, wherefore tell me if it be lawful by any means to participate at the same? ¶ Ireneus. I give you leave to judge in these things as it shall seem unto you good, although I can not accord there unto with you, yet I am contentend to hear what conclusion you will make of this question. ¶ Eusebius. I commend thy modefiye, Irenie: but come on temporiser, thou askest if it be lawful by any means to communicate and be present at unlawful services. first tell me what thou meanest by this, by any means? wherefore rather dost not thou plainly demand, if it be all together lawful to communicate all manner of ways at these unlawful services. ¶ Temporiser. I understand that there are The communication of dissemblers two manner of communications: one is, in opinion, will, affection, & mind. The other is only outwardly as it were in a certain outward behaviour: & forasmuch as my communication is, neither in opinion, will nor mind, but only in outward gesture, I do not ask therefore, whether every manner of communication be lawful (for I know the first to be altogether unlawful,) but I require to know if it be lawful to communicate by any means, understanding thereby the outward society and communication. ☞ Eusebius. Thinkest thou that thou dost not sin at all, by this outward society and conjunction with the ungodly in their superstitions, because thou dost not inwardly consent thereunto? ¶ Temporiser. I suppose so: and therefore I make inquisition thereof. ☞ Ireneus. give me leave temporiser, to say mine opinion. Thou seemest unto me to do in this behalf, as if one being apprehended amongst thieves in committing of their robberies, would excuse himself before the judge that he did not steal, alleging that he stolen with them against his heart and mind. ¶ Temporiser. Thou speakest very rudely: and yet nevertheless, thou communicatest aswell as I, at these papistical services, outwardly. ¶ Ireneus. It is true, & inwardly also, & do not condemn myself in so doing, for I esteem that to be lawful, that ye say to be unlawful. ¶ Eusebius. Although Ireny● thy last saying be false & untrue, yet didst thou before (in my judgement) apply not far amiss the comparison of the these unto the fact and question of temporiser. But tell me now temporiser, if in these papistical services, shear were committed, adulteries, theft, and effusion of innocent blood, wouldst thou be present at them? ☞ Temporiser. No, although I were constrained. ☞ Eusebius. Wherefore? ☞ Temporiser. Because I could not be there without sin. ☞ Eusebius. Thou cannest not be without sin (as thou confessest thyself) in being present and assisting of them that offend against the second table, and yet thou askest if it be lawful to communicate with those that sin, (not against the second table) but that worst is, against the first. ☞ Temporiser. Truth it is, that they do sin against the first table through their superstition, & impiety of their hearts, and what is it that guideth the body thither. but I do not so, for as much as I do not communicate with them in heart & mind, but only in body and outward gesture. But in the society and fellowship of adulterers and thieves, I cannot outwardly join myself thereunto without sin: who ever saw a body without a heart come to the Mass? for than I should do against the commandments of God, which do not only condemn the affections of the ●nynde, but also the outward fact of the body. ☞ Eusebius. Well then, thou groundest only all false services upon the superstition & impiety of the heart, and that, which is only done outwardly, is no sin: and herein thou thinkest thyself to be excused, in as much as thou dost only commit these things outwardly, without having any reputation or good opinion of the said services, and supposest that thou dost not commit Idolatry with the Images of the dead saints, (in as much as thou abhorrest them in thy heart) although thou do outwardly crouch and knel● before them. ¶ Temporiser. I think so in deed. ☞ Eusebius. Tell me then: if thou hadst lived in the time of Daniel, what other counsel wouldst thou have given to the three young men, them that, which thou thinkest presently to be lawful? or else if thou hadst been in their place, wouldst thou not have done, as thou dost now? Thou wouldst have obeyed the Kings commandment, and have kneeled down with the rest. ¶ Temporiser. No that I would not, for if I had done so, it had been sin. ¶ Eusebius. Wherefore? Couldst thou not outwardly have satisfied the Kings commandment by outward gesture & worshipping, reserving always unto god the adoration and worshipping of thy heart? ¶ Temporiser. If I should say: that they might outwardly have obeyed the Kings commandment with the rest, I am afraid to condemn those martyr's of God, that without any necessity they did abandon their lyvens into danger: & therefore it is better to confess the truth. ¶ Eusebius. Thou confessest then, that in all false services of idolatry, they do not only sin, that being seduced through the error of their understanding, consent there unto with their heart, but all those also that by outward gesture do communicate with them? ☞ Temporiser. I confess thy saying to be true in the example of the three young men, which thou allegest, but not in my doings. ¶ Eusebius. Wherefore? It is all one, for the adoration of all creatures is generally prohibited. ☞ Temporiser. For there it behoved them to worship the Image of a Panym and Heathen Prince: but our worshipping (as divers affirm) is another kind of adoration. ¶ Eusebius. As touching that point we will debate the same more amply here afterwards in time & place when occasion shall better serve. But now the question is, if that which thou dost, may be excused, by that thou dost communicate at the papistical services, not with thy mind, but with the body only. I have gladly confarred this thine excuse, with them example of those three young men, to th'end thou mightest perceive that thing not to be lawful, which thou supposest to be lawful. ¶ Temporiser. I am almost caught. ¶ Eusebius. What answerest thou to that which the Apostle saith: Rom. 14. the xiiij to the Romans: what soever is not of faith, the same is sin? Thou canst not in faith be present and communicate at those services which thou condennest: wherefore all thy doings therein is sin, because thou dost not the same in faith. ¶ Temporiser. How can I commnnicate in faith at that thing, which clearly repungneth against the word of God, which is the only ground and foundation of faith? ☞ Eusebius. Thou sayest true: for undoubtedly thou canst not communicate in faith at that thing which thy conscience condemneth. ¶ Temporiser. I condemn it truly. ¶ Eusebius. Then art thou also condemned in asmuch as that thou dost, is not of faith. ¶ Temporiser. give me the new Testament that I myself may see that text. ¶ Eusebius. Hold, and read it: it is in the end of the Chapter. ☞ Temporiser. hearken what the Apostle saith: Happy is he that condemneth not himself, in the thing which he alloweth, for he that maketh conscience to eat, is damned if he eat, because he eateth not of faith: for whatsoever is not of faith the same is sin. In mine opinion, the Apostle doth not speak here of unlawful things, but of things free and lawful, to wite of meats which may be used with a safe conscience. And if any do use the same against his conscience in that he thinketh not the fact lawful, that person condemneth himself, for as much as he eareth not in faith. But what serveth this to our question, which is not of indifferent and lawful things, but of those things that are of themselves unlawful? & as for me, in my doings I do not condemn myself although I do not inwardly approve these papistical services. ☞ Ireneus. Me thinketh that the objection of temporiser is somewhat pithy and strong. ¶ Eusebius. Truth it is, that the Apostle speaketh there but of things lawful and free. But for all that consider (I pray thee) if he be condmned that doth a lawful and free thing without faith, because he doth not allow the same, but condmneth it, and might for all that do the same without sin, if he did allow it, and did it in faith: what shall we say of those that do things, that are of themselves all together unlawful, which also they condemn? In the doing whereof they can have no faith, for as much as they do not allow the same. If a medicine that of itself is good, becometh hurtful through the occasion of him that taketh it, what would poison be to him, if he received the same? For if the medicine evil taken may annoy, how much more poison? ¶ Temporiser. I confess that there is poison in the papistical services: but my soul toucheth it not, but my body only. ¶ Eusebius. Likewise he that useth lawful and free things evil, Nota. receiveth them only with the body, and not with the soul: for in that behalf (that is to say:) in spirit, he doth abhor them: and yet nevertheless they condemn him. ¶ Temporiser. That is true because they do condemn themselves in their doings: but as for me, I do not condemn myself in my doings, neither yet condemn my fact. ¶ Eusebius. This answer would serve thee well, if our question were of indifferent and lawful things. But for all that thou dost not condemn thyself in the fact of unlawful & prohibited things: thou art never the better thereby, but worse a great deal, than those that being blinded with error, do not condemn their doings: as peradventure they would if they understood by the word of God, asmuch as thou knowest. ¶ Ireneus. If I knew this to be true that you say: I would never be persuaded to communicate with them. ¶ Temporiser. Yet again I am caught, without knowing any way to escape. The saying of the Apostle doth convince me. ¶ Eusebius. Thou cannest not find a better way to escape, then to give praise unto the verity, and change thine opinion. What answerest thou I pray thee unto this general sentence: all that is not of faith is sin? Rom. 14. By this sentence is not only condemned all manner of eating without faith, but also generally all that ever is done without faith. Where is now become your exterior communication and conjunction at the papistical services, which thou and other thy semblables do use, being so direct contrary unto the word of God, as your own consciences do testify in condemning of the same? ☞ Ireneus. If this be true, such people are in great danger. ¶ Temporiser. When I go to the papistical services, The cogitation of dissemblers. I judge it no great matterto disseble outwardli, saying I do reserve faith perfectly in my heart. I pray thee Eusebie, tell me, what seemeth unto thee of this cogitation? ¶ Eusebie. For the first part: If thou have faith in thy heart, tell me, how can the same be counseled and hid? thinkest thou that faith is an ydle thing and without fact, and that she may be so hid in the heart, that she cannot appear outwardly? Faith is a fire: it is impossible either to hide her, or enclose her, but that she will either cast forth flame or smoke. Psa. cxv. The Prophet saith and likewise the Apostle after him. I have believed and therefore have I spoken. The faith of the heart is not dumb, but her violence breaketh the bars of the mouth: for of the abundance of the heart, the mouth speaketh saith Christ. Math. xii And the Apostle affirmeth, that to believe with the heart, Roma. x. justfieth: but to acknowledge with the mouth, maketh a man safe. Take away the confession of the mouth, and then is faith dead. Wherefore take heed and beware that thy dissimulation and communication with the papistry, do not so thoroughly hide thy faith that it quench not all together that little spark of faith that is in thee. For as the fire loveth & desireth a freedom & abundance of air, even so doth faith desire to be known every where. ¶ Temporiser. And I fear the contrary. That if I manifest my faith unto the wicked, that then it will happen unto me, as unto those that show their treasure and money unto thieves. Math. v. And more over Christ himself doth admonish us, that we should not cast that (that is holy) unto dogs and swine, whereby I am persuaded that it is better to hide privily this treasure of faith then that it should be known of the wicked, (who are to be compared unto dogs & swine) lest haply they do tread the same under their feet, and destroy me. ¶ Eusebius. Thou art then afraid of thy faith, as if it lay in the power of the wicked, to take it away from thee. Truth it is, that thieves and robbers may take away our treasure and riches, but the faith which is in our hearts, cannot be embezzled nor stolen, no, not of the gates of hell. Math. 16 The confession of the mouth, causeth the faith (that is in the heart) to be known: but it neither destroyeth it, nor loseth it, but rather entertaineth it, & preserveth it. For faith is of such a nature, that if it be not communicated, it perisheth: so much wanteth it that in hiding it, thou shalt preserve it. Furthermore is it not a great folly of thee to think to hide thy faith by dissimulation: saying that for the space of these twenty years thou hast alreadi inanifested the same to all people? thinkest thou that all thy neighbours are so brutish and ignorant that they do not know, that this that thou dost, is no alteration of thine opinion in religion, but rather a certain dissimulation? yea, and that not voluntary, but by violence and fear of the Magistrates? Thou fearest more this thing, than the loss of thy faith. ¶ Temporiser. In doing the same (Eusebie) I do obey the counsel of Christ, Math. 10 who sayeth: beware of men, for they shall deliver you up, etc. As also, be wise as serpents, without omitting of that which I resyted before: cast not pearls before dogs and swine, least they tread the same under their feet, and after return and devour you. Thou knowest that these things were spoken of christ, to his faithful flock, to th'end they should more diligently take heed to themselves. Wherefore I see not why I should be reprehended in keeping secret my precious pearls, and in taking heed to myself, lest I fall into the hands of the wicked. ☞ Eusebius. I know well enough the sayings of christ, which thou hast alleged for thy defence: wishing withal my heart that we all did know the spirit of Christ. If it be not tedious unto the temporiser. I will declare unto thee, how thou dost abuse thyself in the allegation of these scriptures. ☞ Ireneus. The hour is past, it is time to go home to supper, one less thou wilt Eusebie, retain us thyself. ¶ Eusebius. Ye see how I am prepared to entertain my friends, nevertheless if it please you to be partaker of such as God sendeth (with me) tarry. And I will forthwith cause some thing to be prepared for supper. ¶ Temporiser. It shall not need Eusebie, that we should so many ways molest thee, it hath sufficed that thou hast patiently heard our fond communication: we thank thee for thy good will. Nevertheless, to th'end I forget not myself, I pray thee (if to morrow thou have no greater affairs) that it would please thee to give me leave to have access unto thee for an hour or two, to end our disputation. ¶ Eusebius. Withal my heart, I am contented. Wherefore if it seem good unto thee temporiser, to morrow we will meet in thy garden. And thou Irenie if it please thee, I pray thee be there also. ¶ Temporiser. I am content. ¶ Ireneus. Although I serve nothing to further your communication, yet God willing I will be ther. ¶ Temporiser. Far well then Eusebie. ¶ Ireneus. Far well. ¶ Eusebius. God be with you both. ☞ The end of the second Dialogue. ¶ The third Dialogue. ☞ The collocutors. The temporiser, Eusebius, and Ireneus. ☞ Temporiser. IT behoveth me to go betimes to open the garden, and tarry there to receive my friends, as it appertaineth. ☞ Ireneus. Me thinketh, the garden is opened, peradventure I have tarried longest. ☞ Temporiser. Come in hither Irenie, hast thou not seen Eusebius? ¶ Ireneus. No. I feared to have come to late. ¶ Temporiser. Thou comest tymeynough: how likest thou this garden. ☞ Ireneus. It is very pleasant. thinkest thou that, that thou shalt not offend Eusebius with these delectations? for as far as I can deserve he is nor the man that taketh any great pleasure in these things. ¶ Temporiser. There is no danger, he knoweth well enough this garden, and furthermore as thou heardest, he chose this place, wherein we might come together. ¶ Ireneus. It is very well: for it is my chief desire, that nothing be done, whereby any man may be offended, and therefore. I pray thee take in good part, all that I have said unto thee concerning the same. But see, he is here at hand, let us go to mere him. ☞ Eusebius. This is my incivilite to come so late. I ought rather to have tarried for them, and see they tarry for me: but it goeth well enough, for I see them pleasantly disposed. give us grace (O Christ) that we may perfectly treat and debate this question: it is thy work & not mine. ¶ Temporiser. Thou dost me great pleasure Eusebie, in coming hither. I feared lest some let or trouble had happened unto thee, that thou couldst not come. ¶ Eusebius. There is nothing happened: but (that in coming) I thought upon our question, in debating the same with myself, whereby I came the more slowly: Wherein (I pray you,) pardon me. ☞ Ireneus. You did well: and nevertheless, we have not tarried long for you. ¶ Temporiser. Choose whether ye will walk under thy● vy●●, or sit down at this table, to finish our collation. ¶ Eusebius. saying we are three, me thinketh it better for us to sit down: to th'end every one may the better hear, and answer: and also propone more deliberately, the which thing cannot so well be done in walking. But if your desyte be to walk, I am contented. ☞ Temporiser. You have devised the best way. ☞ Ireneus. And so it seemeth unto me. ☞ Eusebius. Pardon me, although I begin first: for as much as I have promised to answer unto the objections of temporiser alleged out of the ten and. ●ej. Chapters of G. Matthew. If so it be your pleasures: ¶ Temporiser. I think it good Eusebie, in pursuing thy promise, that thou do prove unto us, whether I have alleged those scriptures, well, or no. ☞ Eusebius. I will first declare, what is the true sense of the words of Christ, Exposition upon the passage of S. Math. the. 7. cha. and then we shall see how well to the purpose thou haste alleged them. It is plain that by dogs & hogs, he doth mean, all carnal, fleshly, cruel and bloudthurstye men: to whom in no respect appertaineth holy things, no more then pearls to hogs. And therefore the Lord willeth, that we do not wittingly manifest and declare the secrets of his Kingdom to such people, confyaminge the same by two provable arguments and reasons. The one, for the conservation of the word and doctrine. And the other for the preservation of the preachers & teachers of the same word. Lest haply (saith he) they doe●reade them under their feet, and in returning do devour you. That which he speaketh of treading under their feet, is meant of the word of God, but that which he rehearseth of tenring or devouring, is meant of the ministers and preachers thereof. So that by these words his will is not, that the secret mysteries of the Kyngdomme of GOD should not be published unto the world, or that we should not freely and expressly confess the verify of the Gospel of God before the Magistrates when we are called thereunto. As have done the Apostles & an infinite noumbre of martyrs before us. But rather, he doth adliyse and persuade us by these sayings: that it is not good nor convenient rashly to declare unto wicked and carnal men, the mysteries of the christian faith, whereby commonly ensueth nothing else but contempt and derision of the same, with manifest danger of their lives. And to the same end & purpose he useth these words in the ten of S. Matheme. Beware of men, and be wise as serpents. Dost not thou acknowledge and confess, temporiser, that this is the true sense & meaning of the words of Christ? ☞ Temporiser. I cannot deny it. ☞ Eusebius. Let 〈◊〉 seenow then if thou have rightfully alledg●●hem for thy purpose, or no Christ commandeth that thou do not throw forth they pearls before wicked and fleshly people. But he doth not will thee so to 〈◊〉 them in the ground, that the church never see them: for thou thinkest that thou mayst lawfully dissemble always, before all manner of men, Further ●●ore Christ doth not thereby inhibit the confession of the verity, but rather earnestly commandeth and requireth the fame of every christian man, and chiefly when they are called before the Magistrates. But thou, because thou ●ilte avoid the danger thereof, thou dost not only dissemble and hid thy faith, but that worst is, thou dost by dissimulation contrary to thy faith and knowledge in communicating at unlawful services If this meanus 〈◊〉 escape were lawful, then should we have no martyrs in the Church of God, neither yet any public confession of the verity of the Gospel, so often commanded and practised by Christ and hy● Apostles. ¶ Temporiser. What is there then to be done? ¶ Eusebius. What? That which thousese est me do. I abhor & detest as a most stinking carrion, their present established religion, being wholly corrupted by the ungodly Bishops through our demerits and sums. I absta●e from the same both in body and mind, withal my family, & at home. I instruct my household in the pure doctrine of Christ and in his true religion established by his word. And to this end we daily read at table the holy scriptures: & the better to confirm and augment out faith, we sing certain Psalines & holy songs. Every day we do recite amongst us, the ten commandments of almighty God: the Crede of the Apostles, without forgetting the mayor that the Lord taught us, to give him thanks for all his benefits. This do I daily in my house. And yet I go not through mine own mocron unto the Magistrate, to declare unto him my faith, nor yet wittingly to cast before dogs and swine, the holy things of God: but if ● caninduce any one into the way of the truth, or else reduce any that is steayed out of the same, I do it as diligently & as safely as I can. And furthermore, I am always ready to give an answer of my faith to everyman, & chiefly to the Magistrate, when. I shallbe required there unto, being well contented to suffer & endure all that the Lord hath ordained for me, in that behalf. This is a most simple & christian manner of living, not only to obey christ in his word, but also to keep the conscience pure, & to give an answer & reason of the hope that is in us. ¶ Ireneus. I condemn nor blame not thy purpose and doings Eusebie, seeing thy faith is such, and truly I would do likewise if I did believe as thou dost. For although I do not agree 〈◊〉 you in opinion, yet I cannot commend and allow any of those that through fear do dissemble in their religion, thereby not only wounding their own conscience, but also leading other by their example into extreme danger, the which thing might be easilier remedied if they did proceed therein more gently and humbly. ¶ Temporiser. I know well enough Irenie, thy modest and peaceable mind, and therefore I was the more desyreous to bring thee with me to this collation. ☞ Eusebius. Thou haste now, temporiser, my●e example, ●owe I do use myself and my family in these troublesome days, the which is not only mine, but also the example of the Apostles, & of all those that fear God, by whose conversation thou mayest easily know what thou oughtest to do, and whether thou cannest defend thy fact by the words of Christ. ¶ Temporiser. I hear it and understand it: I do also allow this constancy of thy mind, the which I would gladly imitate and folow● if I were not letted: for I declared unto theem our first collation what things impeached & hindered me in the attempting thereof. And I supposed verily that I did not sin in communicating with the body only at the papistical services, seeing that I did retain always in my heart the verity and truth. Thou hast as touching this matter, alleged divers probable arguments, so that I see no way to reply against the same. And chiefly amongst other things thou objectest against me, that I do use a great dissimulation, the which truly as yet, I do not feel in myself such, as thereby my doings deserve to be condemned. For I do not communicate at the papistical services, to th'end that I would seem to other to approve & allow the same, or that I sefe praise thereby, or to abuse or deceive any man by my presence, but only because that in obeying the commandment of the Magistrates I may avoid all danger. He truly seemeth unto me properly a dissembler, that through his dissimulation seeketh to abuse all those that either behold him or hear him: in seeking his own commodity, with the detriment & damage of other. But as for me I do none of all these things to any such end I do not desire to be reputed a papist, 〈◊〉 contented also that all people do know that jowe no good will unto their religion, so that the Magistrate gather no matter against me of rebellion, that is my only care. ¶ Eusebius. Hitherto thou hast diligently laboured to excuse thyself, to th'end thou wouldst not be judged a dissembler, or abuser of other inen: but for all that thou camnest not escape, but that thy outward fact is judged of all me● for a mere dissimulation. For although thou dost not seek to abuse any man by thy dissu●●latiō, yet for all that, thy outward facre being disagreeable from thy heart, (in causing outwardly to appear unto the communicantes another thing of thee, than the truth is inwardly) can not, nor ought not to be reputed such as it seemeth to be outwardly. And furthermore thou art not certain whether thou dost abuse any man, or no, with thy outward presence, for those that are assembled there with thee, even as they be simple and rude people, so do they think that thy coming thither, is to the same iud● & purpose, that theya● is. Thinkest thou, that thine opinion, which thou hidest so secretly, is 〈◊〉 to every one, so that thou dost abuse no manner of person in assisting at the papistical services, with the like gesture and countenance as they do? ¶ Temporiser. How can I abuse any one of all my neighbours, seeing that it is evidently known unto them all, what faith and zeal I have had unto the Gospel of God in detesting 〈…〉 for the space of. ●x. years paste? ¶ Eusebius. Yea mary: if divers of late had not only changed their outward manner of life, but also they: heart & opinion: and are fallen so far that now they do not only condemn, but also sharply persecute that, which lately they did extol unto the heavens, I could readily name divers such examples. ¶ Temporiser. I cannot deny it: I know some such. But I am of another opinion and mind. ¶ Eusebius. I believe the same: but tell me without fayving, dost thou think that all men do certainly know this thy mind and opinion? ☞ Temporiser. I could be contented it were known: but whether it be or no, I am not sure. ☞ Ireneus. I am sure thou cannest not tell: my mind giveth me that Eusebius saith well. For what judgement can I have of any man, but only by his present fac●. To judge after things passed, is no sure judgement, touching the doings of men, but most certain of God, in as much as he is not mutable like unto men. ☞ Eusebius. Thou understandest the thing well, Irevie: and thou canst not conceive it temporiser. ¶ Temporiser. I confess it. ☞ Eusebius. Agreest thou then, that in assisting at the papistical services, tho● dost a●●use 〈…〉 in leading them so far thereby that they do think thine opinion to be like unto theirs, although it do differed ☞ Temporiser. I have said it, and I cannot 〈◊〉 say it: & that more is, I do not only confusse the same to be possible: but I doubt me greatly, lest it so happen unto divers, my conscience constreayneth me to confess it. ☞ Tusebius. Seeing thou understand est their ●ell me, if thou perceivest not also aswell the great evil that thou dost to those, whom thou abusest by dissimulation, as the great offence against God and his church? ☞ Temporiser. No, I perceive it not. ☞ Ireneus. Other men might make that answer, that feeleth not the priest of conscience, as doth the temporiser. ¶ Eusebius. I will make thee understand and perceive what I mean temporiser, to th'end that thou knowing the same, mayst amend it. ¶ Temporiser. And I will give diligent ear thereunto. ☞ Eusebius. first of all, put the case, that I were one of those rude ignorant people, that neither understood the cause that is in disputation, neither ye● thy mind in that behalf. Tell me (I pray thee) in the name of the living God, when I shall see thee at the Temple of Idols, at the pultar, at their sacrifices, at their masses, in assisting the with thy presence at althose, in putting of thy cap, making reverence, & kneeling down with them, what other thing than can I think & judge of thee, but that thou dost likewise reverence & worship those services, as I do? And what other thing doth this thine example work in me, but only a confirmation in mine error, in withdrawing thereby from the truth of the gospel? For I shall think this with myself: what, behold yonder the temporiser, who hath so many years favoured this new opinion, that is now suppressed & overthrown it cannot be chosen but that he knoweth all the secrets thereof, & yet see now he changeth his opinion & converteth unto us, that which truly he would not do, if he wer● not thoroughly persuaded, that he was seduced & abused by the new gospel which he lately professed, & now knoweth certainly that we have the true gospel, & that we are the true church: god defend that ever I should forsake this church and religion: yea, we shall well perceive shortly that all those that are seduced will come home again to their mother holy church from that which they have so long strayed. Considre here, Temporsour, what great occasion of evil thou givest by this thine example unto the simple & ignoran●●te people, who have the zeal of god, but not according to knowledge. For to what other end tendeth these words of jesus Christ; but ●o thy condemnation, Nota. Math. 18 whereas he saith: who soever doth offend or cause to stumble one of these little ones the believe in me, it were better for him that a millstone were hanged about his neck, & so to be cast into the mids of the sea. For this thine example doth not only confirm the blind papists in their error, in hindering them thereby to come to the knowledge of the truth, but also that worst i● it doth hinder and trouble the faith of those little 〈◊〉, who have only begun to believe in Christ, in putting them in danger to return to the papisi●e again: so that by thine example the co●●st of their faith is hindered: perceivest thou these things? ¶ Temporiser. Yea: to much. ¶ Eusebius. I would to God that thou didst thoroughly perceive it. hearken now wherein thou art offensive unto the religion of God, and unto ●ll the true professors and constant maynte●ers of the same. first of all, thou causest that the wicked do so boldly speak evil of so good a thing, in uttering innumerable reproaches against the same, to th'end it may seem the more odious and hateful unto all people. Vnderstandeste thou not, that, the more the noumbre are that consent to untruth, (although it be but by dissumulation) so much the greater is his power? And the more that untruth is maintained, so much the more is verity vilipended and oppressed? Furthermore by this means the wicked become more importunate, bloudthersty and cruel, against the true religion of God to confound it, and all those that will not abandon the same. And so much the more cruelly do they execute their tyranny upon them that are constant, as they see their noumbre increased by those that forsake the truth. These are temporiser, no new-found imaginations nor yet vain cogitations, but the thing of itself is to notorious & manifest, by the daily experience, that we have hereof. How cannest thou no we imagine and think, that thou offendest and hur●este nom●● by thine example, when thou dost annoy it molest all men thereby, even the papist, the weak christian and me, and such other as I ami for this thy fac●e turneth also to our great prejudice, in bringing us into extreme danger, because we will not do as thou dost. ¶ Temporiser. God defend that I should be the cause of so many great evils. ☞ Ireneus. I hear horrible things. ¶ Eusebius. I do not speak in parables, but do plainly propose the thing, as it is to be considered. And thou dost well, my friend temporiser, to desire God to preserve thee from being the cause of so many evils. But beware, lest thou only require the same with the mouth, without the consent of thy heart, & purpose to amend. ☞ Temporiser. As far as I can perceive, thou constraynest me, to communicate no more at the papistical services, unless I will damn myself willingly, and also minister grievous offences unto other. ☞ Eusebius. Even so I do exhort and counsay I thee. ☞ Temporiser. But I know divers that have another manner of judgement. Some hold opinion that if I went not to these papistical assembles, I should minister occasion of offence unto the weak & simple. It is not me●e (say they) that ●e do gewe offence unto the rude & ignorant: but it is an offence to contemn the common & verine services. For the simple by this occasion do think evil of us, as mocker●●f the christian religion, exteming us to be heretics, and enemies of the Church. Or at least wise they are provoked by our example to leave their public services, which they as yet esteem to be holy and lawful, and in so doing sin against their consciences. To th'end therefore that we do not minister such occasion of offence, we ought to go to their services, till such time as they are more plainly instructed in the truth of God's word, and do abandon the same by their own proper consent, as we have done. Furthermore some do stay themselves upon the fact and example of Naaman the Syrian, Nicodemus and joseph, who were the secret disciples of jesus Christ. If it were not grievous unto thee, Eusebie, I would desire thee herein to hear thine advise. ☞ Eusebius. It is easy to answer unto their dreams. As touching the offence, which thou pretendest, It behoveth us first of all to observe the difference betwixt the offence that is taken without any just occasion, and the offence that is given, whether it be taken, or no: To know (I say) which of these two is sin. The offence, taken without occasion ministered, is, when that any man is offended with that which of itself is both good & lawful, as when the fact is such that thereby thou oughtest rather to imitate the same, then to be offended there with. And this is the offence that those do allege for their excuse the purpose to accompany the papists at their services, lest haply the simple & ignorant people would be offended if there did not come thither. But (I affirm) yt●e that doth not come to these papistical services, he doth the thing that is necessarily required to his salvation, & worthy the zeal of a christian. And this example is such, that it hindereth not: & although some do find themselves grieved & offended therewith, it is their fault, & proceedeth from themselves, & not from the example given: for they may not leave the thing the appertaineth to their salvation, for any offence the other may gather thereby For if we should leave undone all those things, whereof the wicked gather offence, them must we bandon the patience & benignity of almighty god, the which also the impenitent do abuse to their own damnation. We must also lay a side the great liberality of the father of household, mentioned of in the gospel, who gave as much unto him that wrought but one hour in his vineyard, as he that continued all the day, nothing regarding the offence that the wicked & envious persons did gather thereof. Let them also accuse the prophets, Christ, the Apostles & martyrs, because they did not accommodate & frame themselves, to the vulgar & common doings of other. And finally because that the wicked may gather no offence: is it therefore lawful that the godly do renounce and forsake the bounty of the divine majesty, in provoking his indignation against themselves: were this expedient thinkest thou? Wherefore if I refrain to damn myself, with those that resist the truth, and provoke the patience of God, do I evil? God forbid. If we may not do evil, Roma. iij that good may come thereof, how much less than ought we to do evil, when no goodness can proceed thereof, but rather much evil: aswell to them that do it, as to those that see it? The offence that is given, whether it be taken or no, is, when we do any unlawful thing, or else those things that are indifferent, when they are so done that they do offend the infirm & weak, for whose sake we ought to abstain, although otherwise it lieth in our powers to do them, not only void of sin, but also unto edification. This kind of offence being given, is very heinous, although noman be offended therewith: for if ●oman be offended, that is rather to be imputed unto the free conscience of the beholders, (who might if they would, have gathered an offence thereof,) and not unto him, that on his behalf did minister the occasion of offence: understandest thou temporiser, this difference of offence? ☞ Temporiser. Very well. ☞ Eusebius. Vnderstandeste thou also, which is evil, and which is not? ☞ Temporiser. sufficiently. ☞ Ireneus. You put me now in remembrance of divers that are offended at the marriage of priests, but none are offended, that for the most part they are all given over unto filthy whoredom, and common adultery without all shame leaving divers detestable examples thereof, by the which all degrees of people are greatly corrupted, and causeth the common tittle of our Christianite to be infamed and ill repo●red of, even amongst the infidels. This is the thing, that always hath grieved me. ☞ Eusebius. Thou speakest well, Irenie. Is it meet, that ● Christian man fearing GOD, do austrayne from lawful marriage, because he would not offend the ignorant: and in the mean time pollute himself with whoredom, the next way to deprive himself from the kingdom of GOD? What greater folly could there be? Herein may ye behold the excuse of those that would have us go into the assemble of the papists at their superstitious services, because we should not offend the papists: but our duty is, to do directly contrary, as it hath been said before. ☞ Temporiser. Hitherto Eusebie, thou haste sufficiently proved, that the excuses (the which I have alleged) to avoid offence, serveth nothing to this purpose. I would gladly hear now thine advise, as touching the examples of Naaman, joseph, and Nicodemus: for these examples are alleged of all those, that with me do communicate at the papistical services, only with the body, and not with the spirit, and truly for my part when my conscience did accuse me of my doing in this behalf, I always called to my remembrance the example of these men, for the probation of my fact. ¶ Eusebius. It is requisite that these examples be diligently weighed and considered, the which thing cannot be forthwith accomplished: wherefore mine advise is that we do refer the same until our next meeting and collation. ☞ Ireneus. I am therewith very well contented, for I have now certain business that calleth me home, that being done, I will return again: when, and where, it shall please you. ¶ Temporiser. Seeing you both have thus determined, I will not gain say it: but tell me Eusebie, when may we come together again to finish and end this question? ☞ Eusebius. To morrow at this time, if it please you. ☞ Temporiser. I am contented. To morrow then, ye shall find me (God willing) in this place at the hour appointed. ☞ Ireneus. The time, and the place, pleaseth me well. ¶ Temporiser. I thank you both of your good will, if ever it lie in my faculty, the occasion so ministering, I will show you the like. ¶ Eusebius. We do thank thee that thou hast vouch ●●●ued to call us into this plea ●●●nt place. ☞ Ireneus. I will go before. Follow you at your pleasure, God be with you both. ☞ Temporiser. God keep thee my friend, Irenie, we will follow thee by and by. ☞ The end of the third Dialogue. ¶ The fourth Dialogue. ☞ The collocutors. The temporiser, Eusebius, and Irenius. ☞ Temporiser. IF these examples of Nycodemus, joseph of Ara●●thia, and Naaman the Sirian, the which I, and my semblables are accustomed to use, do not bring unto me some present consolation, I am utterly vanquished and overcome, I know them no way to escape. I cannot tell, how hereafter wards to excuse myself, neither towards God, nor my conscience. And I doubt greatly that they being narrowly scanned and considered, will little serve for my purpose. For here before when I began to use them for mine excuse, me thought always they seemed unto me to weak, to defend this my dissimulation: yet we did always allege them against those that did reprove our doings, fearing to leave our wickedness uncovered and naked. This is the custom of our flesh, The custom of the flesh. for she can not abide the reproof of shame, although she do both feel and know her nakedness, but seeketh all possible means to cover the same. But yonder me think I see coming both Eusebius and Ireneus. I am happy that I did accompany myself with them, for they are both tractable and gentle: and therefore I will not be afraid to pursue this matter both boldly & freely. What my friends are ye come already? I came but even now hither to prepare this place for your coming. ¶ Ireneus. There needed no such diligence, for the place of itself is very commodious and pleasant. ¶ Temporiser. That is true. But herein I thought it good to show my good will towards you. But thou Eusebius, as far as I can perceive, thou comest not unarmed. ☞ Eusebius. Not so much as having about me a little knife, neither do I prepare myself unto the war, but unto a loving and friendly collation. ¶ Temporiser. And yet me think thou art not without weapons for the same, for either I do abuse myself, or else the book that thou haste in thy hand, is a sword of the spirit. ¶ Eusebius. Now I understand what thou meanest temporiser, I was yesterday likewise armed with the same, although as then I had not this bugget, the which I have now brought, thereby the more diligently to examine by the scriptures the examples of Nycodemus, joseph, and Naaman the Syrian. ¶ Temporiser. These weapons Ireneus, were more metre for your Bishops, than those which they have used of late years to murder the sheep of christ. ☞ Ireneus. It is so, I cannot excuse their doings in that behalf. I do often lament with myself this miserable corruption & alteration of the ecclesiastical order, in beholding our fleshly Bishops who ought to be spiritual Pastors, to become wolves in the stead of shepherds: & lions and like unto all other cruel kind of beasts, as their arms & badges declare the same. And where as they ought to be saying bishops, they are become so thoroughly blind that they may be better called * Episcotes, Episcoti, is as much to say as obscured & darkened than * Episcopi is as much to say as speculatinge & saying Bishops. Episcopes: and whereas they ought to be catholics, they are Cacolijcques, that is to say: cruel or evil wolves. In stead of ecclesiastical persons, they are become secular Princes, and Lords, and in stead of true doctors, they are become perfect troublers. ☞ Eusebius. When we do reprehend these vices with innumerable other, through the which the church of Christ is destroyed, them are we by those Bishops condemned for heretics, and judged to the fire, but now time serveth not to bewail those things, as also we shall profit nothing therein: Math. v. for salt once being corrupted cannot be restored to perfection again. The Lord will come shortly into judgement, and reckon with those wicked servants to their eternal damnation. ¶ Temporiser. Let us refer those people unto the judgement of God: and if it please thee, Eusebie, I pray declare to what end these examples of Nicodemus, joseph, and Naaman the Syrian tend unto: the which, not only I myself but also all most all other do allege for their excuse, namely those that for fear of punishment of the higher powers do go unto the papistical services. ☞ Eusebius. I am right well content. But declare first of all, how you do allege these examples for your purpose and profit. ¶ Temporiser. Whereas for fear of the wicked, we dissemble our opinion touching the papistical religion, in communicating with them at the same: we think we may lawfully do it, and ought not thereof to be reprehended as of an unlawful fact: seeing that it is manifest that the like hath been done by diverse godly men before us, john. iij. as witnesseth the Scriptures, who as we read, Nicodemus. were neither reproved nor condemned therefore. Nicodemus was not ignorant of the truth, and he loved very well jesus Christ, who also had him in good reputation, and yet all this notwithstanding, he fearing the jews did dissemble these things, neither did he withdraw himself from the company of the enemies of christ. john. nineteen. joseph. The like thing is mentioned of joseph of Aramathia, who as saith the scriptures was a secret disciple of jesus christ, & that for fear of the jews, amongst whom he lived. It is likewise specified of Naaman the Sirian. That the Prophet Elizeus did grant him leave, 4. Reg. 5. Naaman that he being in the Temple of Remmon before strange Gods, for the assistance of his King, to kneel down, notwithstanding that by an excellent miracle, he was lately come to the knowledge of one only true God: if these men might then live so without offence, I would gladly understand from thee, wherefore their examples, doth nothing help our matter? They kept their faith secret in their heart, and outwardly did communicate with those whom they knew to be adversaries to the truth. They did them in all things like as we do now: I mean, I and my semblables. If this dissimulation (as thou callest it) did not hinder their salvation, wherefore then is it damnable unto us? is God changed, in condemning now, the thing that he before suffered in his children? I think it not to be true. For even as he is always one, and immutable, even so cannot his determination change more at one time, then at another. ☞ Ireneus. Thou reasonest strongly, temporiser. ¶ Eusebius. Thou thinkest so: but have a little patience and thou shalt judge otherwise. ¶ Temporiser. Mine arguments are such Eusebie, as divers do think them very strong. ¶ Eusebius. Because that they are pleasant unto the sy●●efull flesh, therefore do ye greedily embrace them, and desire more that they might be firm and strong, then that ye think them so in deed. For either I am greatly abused, or else ye do wittingly deceive yourselves. But now let us come to your arguments, and to begin withal, I do admonish you of one thing: that is, that all those that use to allege these arguments for their excuse, are not in one like state and condition, although they do acknowledge the same truth that we do. With the heart ye love the gospel of God, but outwardly ye communicate with the papists: hitherto ye agree together, but on the other side there is a difference, for some of you have publicly renounced the papism, and have these certain years freely approved the doctrine of the Gospel, as I, and other have done. But now temptation being come, they leave the evangelic churches and return to the papism and papistry, to th'end they may live the more without danger in this world: and thou art temporiser, one of this company. The other sort, although in their heart they acknowledge the truth, Inglande cannot pleat this excuse. yet did they never publicly confess the same nor maintain it, neither yet renounced the exterior communication with the papists, but still persever in the same hitherto, of which sort there is in the world no small noumbre: & namely in this land of Almany. Who is he that doth not now perceive the great difference that is betwixt these two sorts of people, and that to no purpose, they do both allege for themselves the examples of Nycodemus, joseph, and Naaman the Syrian? And first, as touching thee, temporiser, and those that are like unto thee: who have presently forsaken the true religion, The true Image of Ingland. the which ye have publicly maintained, and are now revolted & turned backward into the same mire and puddle, from the which sometime ye were yssewed out, & delivered. truly these examples of Nicodemus & of the other two, do nothing serve for your excuse, neither do ye in any respect imitate their doings. For if these examples might serve for the defence of any dissimulation, yet should it not serve for your side: but rather for than of the other party. Who, as they did never publicly profess the gospel, so can they not be accused of any revoulting or renouncing in that behalf. The thing is apparent & without contradiction. For when as Nicodemus & joseph did dissemble their faith for fear of the jews, they were but newly come unto this doctrine, having the same only inwardly incered in their hearts, without either as yet forsaking the iudeisme, or else publicly joining themselves to the faith full congregation of Christ. What like thing find they now here in the example of these two men whereby they may justly excuse their doings: those (I say) that of late did publykelye avouch the Gospel and are now revolted from the same, in turning to the papistical superstitions, as dogs unto their vomit? And that which I have spoken of Nicodemus and joseph may also be verified of Naaman the Syrian. Who being a Panim was newly come unto the knowledge of God, with out ever being united unto the society of the people of God and their religion: yea, he was altogether new and young in his faith and in the knowledge of god, who had healed him. consider now I pray you, how much this his example serveth to cover the fact of our dissembling Christians: who not only for the space of many years have been perfectly instructed in the truth, by sincere doctrine, but also united and knit unto the same by holy Sacraments purely ministered? Is there any appearance or likelihood herein? ☞ Ireneus. As far as I perceive by thy communication, they defend themselves very poorly. ¶ Temporiser. I hearken, and understand all. ☞ Eusebius. I pray thee my friend temporiser, tell me by thy conscience. In the beginning when thou didst turn from the papism, didst thou never call to thy remembrance these examples? were thou not then as ingenious and witty to sow fig leaves together to cover thyself, as thou art now? And wherefore? for (thou sayest) it was not then needful: for the revolting from the papism, required no such defence and covering. But now if ye might return again to the papism without sin by outward communication, contenting yourselves to believe only with the heart, ye might more justly have remained in the papism without forsaking the same, A great condemnation to all them that have refused the papism, and now join themselves there unto again. in reserving your faith secretly in your heart, and aswell might ye have defended then your dissimulation by these examples, as ye do now. Who compelled you to forsake your ancient religion? Truly the fear wherewith presently ye are astonished, doth move ye more to return again to the superstitions once forsaken, then did at the first, the charity and desire of union move you to come to the truth: in asmuch as against your conscience ye are now declined again to your former communication, of superstitions and false services. ¶ Temporiser. Those than are not culpable, that have not as yet forsaken the outward society and fellowship of the papists, although they have understanding of the truth, but do persever still in this communication, the which not withstanding they do not allow in their hearts? ¶ Eusebius. I say not so temporiser: But rather by this communication do labour to admonish you, how unaptly ye do apply to your behoof these examples of Nycodemus and joseph. English dissemblers can not justly allege the example of Nycodemus for their excuse. As touching the Nicodemistes herein they differ from you, that although they be not void of sin, yet (I suppose,) that they do not sin so grievously as ye do. Wherefore to the end ye may more plainly perceive that your fact cannot be excused by these examples. I will leave you, and examine the cause of those that more justly may be called Nicodemistes, than you. Who, if they cannot be excused by these examples, as it shall notably appear: them may we easily deserve and judge how little the same serveth for your defence. For if their doings be damnable, & can find none excuse by these examples, there is no man so void of understanding that doth not easily perceive, that much less is your fact excusable, and cannot be compared to the examples of Nicodemus, joseph, and Naaman the Sirian. ¶ Temporiser. I perceive well to what end thou pretendest Eusebie. Thou shalt do me great pleasure to examine this matter narrowly. ☞ Eusebius. Let us first consider the doings of Nycodemus and joseph. Where to tend the examples of Nicodemus & joseph. In these examples there is something to be reprehended, something to be excused, and something to be praised and commended. This thing is to be reprehended, that they fearing the jews, more than God, durst not confess the truth which they did know, and durst not join themselves to Christ amongst his faithful flock, but hiding almost their faith, did yet communicate with the enemies of Christ. Confessest thou this point temporiser? ☞ Temporiser. Yea: proceed. ☞ Eusebius. This thing in their doings was excusable: that the services whereat they did communicate were not the ordinances of men, but of God, and therefore not utterly to be despised as things odious and superstitious, and all though the time did approach wherein they should be abolished: yet, as than it was not manifested & openly known, but remained so obscured & hid, that many years after the revelation of the gospel, the multitude of the faithful in jerusalem were yet detained under these legal observations, as it plainly appeareth in the book of the Acts the xi Chap. Thou agreest to these things also temporiser? ¶ Temporiser. I cannot gain say it. ☞ Eusebius. first of all then, this thing in them was worthy praise, for that in their hearts they did approve and allow the verity, which other princes did impunge and condemn: furthermore also for that they did not consent and agree with the Phariseis in their synagogues, consulting against Christ, but did withstand their determinations to the uttermost of their powers. As S. Luke mentioneth of joseph of Aramathia in his xxiij Chap. and S. johan of Nicodemus in his vij Chapter. thirdly when as the majesty and glory of the gospel of God, seemed to the outward appearance to be utterly subdued and overthrown: to wite, when as Christ was crucified & dead, & his Apostles, the one having betrayed him, the other denied him, and the rest forsaken him, all this not with standing, these worthy persons without any manner of dissimulation did them boldly declare both to Pilate, & to the high priests & Phariseis, their faith & confidence, in him whom they had crucified by the begging of his body, & burying the same so honourably as was possible, Canst thou impunge, or haste thou any thing to reply against these things, temporiser? ¶ Temporiser. Nothing at all. But do marvel greatly, where about thou goest? ☞ Ireneus. That is easy to be perceived. ☞ Eusebius. hearken, and I will tell thee whether I pretend: we have perused and considered what it is of the example of Nicodemus & joseph, whereby divers think to cover the dissimulation of their religion, Nicodemistes. whom we will call Nicodemistes, because it shall not need often to use any circumlocution. This example containeth three things. The first is, reprehensible, the second excusable, and the third commendable. Now I demand of thee temporiser, which of these thinkest thou, that a man fearing God, ought to follow? ¶ Temporiser. The answer is ready: to wite, the third, the which every christian heart acknowledgeth to be only commendable, both before God & man. ☞ Eusebius. Thou answerest well. For to this end serveth all examples, namely, to stir up in us a certain imitation and following. But we may not imitate and follow these things that neither are of themselves, nor yet cannot be in us commendable and praise worthy. And therefore it behoveth us to use a great discretion in following the examples of saints, to deserve between the doings that are commendable, and those that are vyciouse & culpable: having need of pardon by the grace and mercy of God in jesus Christ. For it were a preposterous & pernicious imitation that a Publican should allege for his excuse the example of S. Matthew: or an adulterer, the example of David: a revoulter and denier of the truth, the example of S. Peter: or a drunkard the drunkenness of Noah, for to cover their sins by the examples and deeds of the Saints. Why rather do they not follow the conversion of S. Matthew, the great repentance of David and Peter, & sobriety of Noah? But let us see what thing the Nicodemistes do follow in the example of Nicodemus, and for what purpose they do allege the same. Truly they do it for nothing else, but thereby to excuse their fact: but that thing needeth no excuse, that deserveth no blame, but is worthy praise: as when they do receive into their hearts, with them, the verity of Christ, the which the Princes of this world do so extremely persecute, and do not by any means agree and consent with them to subdue & suppress the same. But herein they pretend their excuse, in that they fearing men more than God, do not unity and join themselves publicly to the truth, according to their faith and knowledge, in renouncing and forsaking the papistical services, which they condemn in their hearts: but by a wicked dissimulation do communicate at the same against their consciences. And for to excuse this their simulation, they do allege the examples of Nicodemus & joseph, not in that thing, that they did worthy praise, but in that thing, wherein they sinned: namely in their dissimulation and fear of man. As if the sins of the Saints, might serve to excuse ours. Understandest thou temporiser? ☞ Temporiser. Yea. ☞ Eusebius. Agreest thou also there unto? ¶ Temporiser. Truly I do not allow those, that do rather allege for examples the thing that is wicked, then that which is commendable: but for all that I think it cannot be denied, but that we may excuse the infirmity of our faith, by the infirmity of the Saints, without being judged and condemned for wicked, more than they: or as people having renounced the known verity, because we dare not publykelye confess the same. ¶ Eusebius. Thou acknowledgest and confessest the infirmity of faith that resteth in the Nicodemistes: but now is it meet & convenient I pray thee, that weaklings, do allege the infirmity of the Saints, thereby to excuse their sin & infirmity? or rather ought they not to accuse themselves, and with plenty of tears and all humility to have recourse unto the throne of grace, thereby to obtain remission of their sins, and confirmation of faith? ¶ Temporiser. Thy reason is strong, Eusebie, I cannot reply against it. ☞ Irenie. Truly Eusebie, I do not hear these things unwillingly. ☞ Eusebie. Let us consider furthermore this one thing: that Nicodemus and joseph did communicate at the services and ceremonies of the law, according unto the commandment of God: in the which services there was no impiety, superstition nor falsity: but the Nicodemistes of our time, do communicate at the papistry, being full of the false services of the saints departed, of Angels and of Idols, with an infinite noumbre of other superstitions, that daily provoke unto wrath the long patience and benignity of almighty GOD. Wherefore I pray thee temporiser, what agreement is there thinkest thou, between the doings of Nichodemus and joseph, & our counterfeit Nicodemistes? ¶ Temporiser. In mine opinion, none at all, for I perceive now well enough, the great difference that is between them. But for all that diverse men, (thereby the better to cover their fact) do apply the thing that is worthy reprehension in the papistical services unto a good use, saying: that the principal effect thereof is directed unto God, and to his son Christ. And although there be divers human inventions to much supersticiouslis added thereunto, yet for all that the true and perfect service remaineth whole and sound. ☞ Eusebius. How may that be? ¶ Temporiser. Peradventure, Irenius can tell thee better than I: for I never had them as yet in such estimation as I thought them worthy, to be commended to memory. ☞ Ireneus. as much as I can remember, I will recite. first of all they say, Of the papistical baptism and affirm that the papistical baptism may be supported as it is ministered, because that the substance of the same: to wite, the word and the water remaineth, notwithstanding the superstitions annexing thereunto of oil, spittle, cream, salt, candle, crysome, and exorcysme: not withstanding also the latin interrogations after the symbol of the Apostles, and the ignorant answers of the witnesses or god fathers there present in the behalf of the child, being all together done in a foreign language not understanded of the assystaunces. As tonchinge the Mass, the mass they say that they may go there unto without sin, for although it be replenished with diverse superstitious ceremonies invented by the bishops: yet notwithstanding it doth still retain the principal effect of the institution of Christ: to wite, the Sacrament of the body and blood of the Lord. As concerning Idols, they answer, Of idols that they pass not of the Images of wood, of stone, of gold, nor of silver. The which they know well enough, by the word of God, ought not to be worshipped: neither are they set up, to be served & honoured, but only to help the memory, to the end that the lay and ignorant people may be provoked by the remembrance of the saints, to imitate their lives. Of singing. As touching their chanting and singing, they little pass and regard, wherefore or to what end the papists do sing: for they in the mean time do pray unto God, according to their faith in commending themselves unto him. This is almost the effect of all that ever thy allege for their excuse. ¶ Eusebius. If it were not for the present question that I have to answer, I would Ireneus, examine these their particular excuses, and prove manifestly, that they in so doing, do sin more grievously than any other. But thou temporiser, knowest thou not that these their excuses are most detestable and wicked? ☞ Temporiser. I confess. I know the same to be most true. ☞ Eusebius. Another time, the like occasion being ministered, I will declare my judgement in that behalf. It is necessari for us to know with what church we do communicate. In the mean time consider a little this one thing. These fools pass nothing at al● with what Church they do communicate, ney●ther with what Prelates, and priests they d● associate themselves, at their divine seruices● They think it sufficient to retain the substance thereof, although the appendances annexed thereunto be manifestly wicked. For whereto serveth all their ceremonies in their Temple, but only to seduce their auditor, in making them like unto themselves: to wit, simoniacques, fornicators, idle bellies, ●koffers, and slaughtermen of the poor sheep of Christ, being condemned by their own decrees, that whosoever heareth the mass of such a one, he committeth most abominable and grievous idolatry, neither do they pass any thing at all of that which is spoken by the mouth of the prophet. I have hated the congregation of the ungodly: Neither will I sit down with the wicked. But let us leave them there, and return to our matter. I pray thee now temporiser tell me, is this example of Nicodemus & joseph sufficiently examined, or desirest thou yet to know any other thing therein? ¶ Temporiser. no more, for this present. ¶ Eusebius. Let us come now then to the example of Naaman the Syrian. Naaman ¶ Temporiser. We think ourselves to have herein a great stay. ¶ Eusebius. Let us consider now, whether it serveth any thing for your purpose, or no. Let us see the story which is in the four book of the Kings, the .v. Chapter. This example is also partly commendable, partly excusable, and partly reprehensible: it is commendable, in that he doth not attribute the power of his miraculous healing of his leprosy, neither unto the water, neither unto Eliseus: but unto the only God of Israel. And furthermore he did immediately acknowledge and confess, that there was none other God, but the God of Israel: by this confession reproving all other Gods, as vain and false. And thirdly in that he protested and purposed to do no more sacrifice unto none other Gods, but only unto the Lord, in utterly renouncing the superstitious services of all strange gods, the which he had served in time past, in as much as he was then fully persuaded, that they were no Gods, but the works of men's hands. These are his doings, where in he is to be commended & praised, beside that he did not show himself ingrate & unthankful towards the Prophet. This is excusable in his fact, in that he requireth to have the burden of two moylles, of the earth of Israel, for to make an altar, upon the which he might sacrifice unto the god of Israel. God truly hath no regard unto those things. But in as much as in that time the people served God by outward sacrifices, this good man knew not how to show forth his faith and new religion of his heart, then by doing so as he saw it requisite amongst the israelites. But this is reprehensible, Understand this so far, as that he could not dwell and serve him there, with out offending of the Lord. that he having acknowledged and confessed one only true GOD, did not forthwith withdraw himself, from the court and service of his King and master: but (remaining still in his estate) did his accustomed service towards the King: yea, and that namely in the Temple, where as strange Gods were worshipped, the which above all other thing he ought to have detested and abhorred, considering his former protestation and promise. This fault also he himself acknowledged and confessed in his fact. For mark what he said unto the Prophet. There is one thing, for the which I desire thee to pray the LORD for thy servant, that when my master goeth into the Temple of Remmon for to worship, and he leaning upon mine arm, if I do worship also, that the LORD will be merciful unto his servant, because of this thing. These words declare evidently, that he did know, that he could not without offence, from thence forth bow his knee in the Temple of Remmon: no, not for the service of the King his master, in asmuch as he had protested before to worship none other, but the one only true GOD of Israel: and therefore he desired the Prophet, that he would pray to God for him. He did not as then thoroughly purpose and determine with himself to do so: Nota. that is, to worship in the Temple, but fearing, least he should not be suffered to exempt himself from his office, he said not, I will worship: but, if I do worship in the Temple of Remmon, that is to say: if I cannot relinquisshe and forsake mine office. Also I understand this service of his to be an inclination and submission that he used towards the King, and not a service that he purposed to do unto strange Gods: which thing is easy to be understanded by the circumstance of the text, for he did not say absolutely, if I do worship in the Temple of Remmon: but, when that my Lord the King doth entre for to worship, etc. The Hebrew word, which we call (worship) signifieth properly, to incline and bow the knee. This good faithful man had now no desire to worship any more the God Remmon, but for asmuch as he knew that it was not sufficient, to abstain only from the worshipping of strange Gods in his heart, unless he did also abstain from all outward appearance of adoration; therefore he asketh pardon of the same, praying that the Lord would dispense with him in his fact. These things are so manifest in this history, that every one that readeth it, doth forthwith perceive it, except it be the Nicodemistes. Now I pray thee, temporiser, what thing is there herein that may serve for thy defence, and other thy fellows? ☞ Temporiser. This thing truly maketh for us, in that, all though he did acknowledge the true God, yet nevertheless, he fearing to offend his King, did according to his accustomed manner, (all though it were now against his will) worship in the Temple of Remmon in assisting at unlawful services. ☞ Eusebius. But that is not certainly known whether he did so, or no▪ For he said: if I worship in the Temple of Remmon. And yet ye conclude that he did as welworship after his conversion as he did before: what manner of consequence is this? (because he say dyf I do worship) thereby to conclude that he did worship▪ But I admit he did worship: yet were 〈◊〉 but a 〈◊〉 reprehensible: the which, as I have declared before, it ought not to allege any example of any reprehensible fact of any Saync●e, to imitate & follow the same. And if ye will all gates be the followers of the thing that is reprehensible, at least ways join this also thereunto, (pray ye the Lord to pardon your dissimulation,) but ye cannot do that, unless fyr●te of all ye confess the fault, and then sorrow earnestly in repentance: but this last part● hindereth you greatly to ask pardon, for ye yourselves know that ye ought not to hope for pardon of any sin, with●●t repenting the 〈◊〉, and if ye did unfeignedly repent it then would ye endeavour yourselves to leave it. ¶ Temporiser. We extem● this fault (if at leastwise there be any) to be very light and tolerable, and to be amongst the numbered of the sins, that are called venial. ☞ Eusebius. Ye do then 〈…〉 your sins, when that ye cannot all together cover them. we ought not to cover our offences. But how much better were it to way them a little more, to the end ye might the rather be occasioned thereby to leave your faults, ●nd more surely obtain pardon for the same? It is not the property of a noble and faithful heart, to ex●●● nuate and mitigate his own faults. ¶ Temporiser. But the Prophet himself did not make so much a do about this matter, as I perceive thou dost. ☞ Eusebius. How so? ☞ Temporiser. Open the book, and read therein, what answer he made unto him. ☞ Eusebius. I will read it. The text saith thus, (unto whom he said: Go in peace.) What thing gatherest thou hereof? ¶ Temporiser. What? That the Prophet did not judge, that Naaman should sin, if for the favour of his master he did worship in the Temple of Remmon, or else that his sin was so light and venial, that God would easily pardon the same▪ ¶ Eusebius. This is your exposition, because it pleaseth you best, in as much as it seemeth to permit your sins to remain unpunished. But I pray the my friend temporiser, what did this Syrian demand of the Prophet? ¶ Temporiser. That he would pray unto the Lord for him that he would pardon him, if ever he did worship in the Temple of Remmon. ☞ Eusebius. What answered the Prophet? ¶ Temporiser. Thou hardest it even now. Go (said he) in peace: the which words import a plain consentment. ¶ Eusebius. Yea forsooth, to that which he demanded. He answereth not concerning the pardon, which is only in the hands of God, but only concerning his prayer: to were, that he would pray unto the Lord for him, according to his request. So that we cannot hereby conclude, that such kind of worshipping should be void of sin. The which thing, if it had been true, assure yourself, the Prophet would plainly have told him the same, to th'end that he should make no conscience of sin in thee, where in there was no sin. ¶ Temporiser. In this point I agree with thee. ¶ Eusebius. Thou seest then, that there is sin, in so doing. ¶ Temporiser. I confess it. ☞ Eusebius. But thou esteemest it to be such, as the lord will easily pardon the same? ¶ Temporiser. Even so seemeth to signify the consentment of the Prophet. ¶ Eusebius. It behoveth us diligently to consider in the person of this Syrian, certain circumstances and causes, (which differ greatly from you,) which also moved the Prophet to accord so easily unto him his demand, in suffering him to depart in peace. The which nothing agreeth with your dissimulation, although you do allege this example never so often, thereby to cover your sinful hypocrisy withal. ☞ Temporiser. Which are they● ☞ Eusebius. I have touched them partly here before. first he was a stranger, a Syrian, a Panim, and one that was in high estate & great reputation with his King and country, A comparison between Naaman and our Temporisours. & newly come to the acknowledge of God: yea, he was a new and tender plant in the faith of one only true God, and was not as yet united and joined with the people of God by any Sacraments, whereby he could not, nor ought not to be burdened with so great & weighty things, as those that were more stronger and perfect: being instructed and nourished of long time in the true faith amongst the people of God. Furthermore he did protest and swear that he would never serve more any strange Gods, but the only God of Israel: in testimony whereof, he took the burden of two ●●●oylles, of the earth of that laud, for to make therewith an altar unto the God of Israel: the which thing the Prophet would not a permitted and suffered an Israelit●● to have done, in asmuch as it was not lawful for a jew to sacrifice unto God in any other place, than in that which he had appointed and chosen. Wherefore as unto a Pany● & not unto 〈◊〉 Israelite: he permitted unto him that thing, wh●●h he would not have granted unto an Israelite. For the Prophet extended it a great ●●●●rdnes in the Syrian, that in condemning all other strange Gods, he had acknowledged & confessed the only true god of Israel, in protesting to serve him only. It was not (I say) without a cause that the Prophet did so greatly esteem these beginnings in the conversion of a Panim. And that as touching the rest, he did so well encourage him, promising to demand of God pardon for him. I pray thee temporiser, what wouldst thou do, if that some great Lord out of Turkey, for the like occasion came hither amongst us: and he, by some like miracle being converted to the christian faith, and to the acknowledging and confessing of one only jesus Christ, the only son of God, and only redeemer of mankind: and then would protest & swear, that from thence forth he would contemn the mahometical religion as false, & cleave unto the only religion of Christ. And yet not withstanding, would require that it might be pardoned him, if at any time through the occasion of his office, he did come with his prince unto the Temple of Mahomet, and there he leaning upon his arm should also be constrained to kneel down with him? What thing (I say) wouldst thou do in this case? wouldst thou not answer the self same thing that the Prophet here answereth unto the request of the Syrian? ☞ Ireneus. Pardon me, temporiser, in that I speak my conscience. Truly thou shouldest do very foolishly and ungentillye if thou didst not answer even as the Prophet did. ¶ Temporiser. Verily I would answer even so. ☞ Eusebius. But now consider on the othersyd, if there be any reason of excuse for a Christian: that after he hath long time communicated with the mysteries of Christ, & being perfectly instructed in the knowledge of the Kingdom of God, & of the grace of the Gospel, would require the same to be granted unto him, that the Prophet hath permitted unto this strange Syrian, and that thou likewise wouldst permit unto the Turkish Lord, after thou hadst weighed the circumstance of the cause and person? Thinkest thou that your sin is to be compared unto the infirmity and frailty of Naaman the Syrian? Dost thou not remember this sentence: to whom much is given, much of him shallbe required? What man is so far deprived of understanding, that will require as much of a child, as of a man? or of a young plant, as of an old tree? Even so truly, hath piete and godliness their increasings & growings: for we do a great deal more easily support the infirmity of those that are beginners, than the remiss negligence of those that are, or aught to be further instructed. What sayest thou here unto, temporiser? ¶ Temporiser. I agree unto all that thou sayest: I am vanquinshed and overcome by the manifest truth. ¶ Eusebius. Dost thou acknowledge them, that these Nicodemistes have nothing now in the examples of Nicodemus, joseph, & Naaman the Syrian to cover their hypocrisy withal, but contrariwise, that the infirm & new faith of these i ij is a great deal greater & more better, then is theirs? ¶ Temporiser. I do acknowledge it, & cannot withstand it. Eusebius. Tell me then, if that those which have not as yet outwardly renounced the papism (all though that in their heart they do favour & allow the gospel, yet for all that they have not as yet publikeli confessed the same) if those (I say) do not find in these examples any thing to excuse their dissimulation, as before I have proved? how then canst thou and thy semblables, who have of long time publicly confessed the Gospel, and renounced the papism, cover or defend by these examples your great hypocrisy in declining from the truth? ¶ Temporiser. I confess unfeignedly, that there is nothing in these examples that maketh for our purpose, in as much as our cause is weightier than theirs: so much the less then, do these examples serve us, then them. But tell me, what shall I do? ☞ Eusebius. What is it that thou astest of me? did I not show thee before? The las●e counsel. My counsel is that thou do as thou seest me do. I admonish the in the name of jesus christ, that thou search no more excuses for thy sins: but confess thy fante, and forsaking the society of all unlawful and superstitious services, join thyself with those that walk dy●ectely in the true religion of Christ. Pray also the Lord to pardon thy transgression, in that thou haste abused by thine example thy weak brethren, offended the stronger, and confirmed the idolater in his idolatry. Thou hast hereof many notable examples, for to appease and assure thy conscience against all the barkings of the wicked and ungodly: which shall serve thee for thy better confirmation, than those abused examples that thou hast hitherto alleged. Follow rather the example of the Prophets and Apostles, and divers other godly men, that have always by outward fact declared the inward faith of their heart: and did not as yet make any separation between the interior and exterior communication in religion. Why rather dost not thou allow and follow the example of Tobias in the which is no reprehension, Tobias. them those which hither 〈◊〉 thou hast alleged to cover thy sins withal? Tobias, although he was the youngest of his 〈◊〉 be and lineage, and although the jews of the xij Tribes went to the gold Calves of 〈◊〉, he fled from all their companies, and went unto jerusalem, unto the Temple of the Lord, whereas he did worship (according to the law) the Lord God of Israel. Those whose company he avoided, were also Israely●es aswell as he, and did boast of the true God▪ & of his true service, aswell as he, in condemning all those▪ that for to serve the Lord, would go to jerusalem, (in as much as the Lord was no accepter of persons nor places.) I pray thee temporiser, tell me, why didst thou not aswell chose this example, wherein there is no vice nor thing worthy of reprehension (but commended by the scriptures) aswell as the other? ¶ Temporiser. What is it that thou inquirest, Eusebie? the answer is ready. Nicodemus, joseph, and Naaman did please us better, because that their examples seemed better to agree with the ease of our flesh, & to continued ●s in a more worldly security, than the example of Tobias. ¶ Eusebius. For as much now, as thou understandest that point sufficiently. Tell me what dost thou from hence forth purpose to do? ¶ Temporiser. I purpose by God's grace to withdraw myself from all hypocrisy and superstition, unto the confession of the truth, & for as much as this determination is mixed with many dangers: I most instantly desire the Lord to pardon and forgive me mine offences passed: as also that he will vouchsafe from hence forth to fortify my faith against all the assaults of the devil. ☞ Eusebius. The Lord confirm thee in this thy purpose: That again at the first brunt thou do not recoil back and give place unto the enemy, as one utterly dismayed and astonished. Remember always the thing that I did admonish thee of in our first collation, to wite, that thou do in time withdraw thyself from this dissimulation: otherwise thou art in danger to lose the prick of thy conscience, that doth as yet continually admonish thee, & so to fall into an obstinate blindness, We must in time withdraw ourselves from all papistical superstitions, either by life or by exile and flight, if we will annoyed desperation the end of dissimulation. and hardness of heart, & finally into desperation. For I pray thee temporiser (consider diligently with thyself) what other thing can they attend and look for, that being so utterly abashed & afraid at the threatenings of a miserable & corruptible man, do against their own consciences communicate at unlawful services: but that also when the devil shall assault them more grievously and cruelly, they must needs be overthrown blinded, and brought into extreme desperation? Thou knowest that fall of the * Hofmaister the monk in germany. Francis Spera in Italy. Master Hails in Ingland are the terrible examples of God's justice unto althose that do any thing against the testimoni of their consciences. Monk Hofmayster, in this land of Germany: & of Francis Spera in Italy, who are the great admonitions of God, to those nations, to be vigilant in the work of the Lord, constant in faith, patient in affliction, and by no means against their consciences to deny the truth. Happy is he, that can be warned by other men's dangers. ¶ Temporiser. I give thee hearty thanks of this thy great diligence used towards me. In that thou hast vouchsafed to preserve & with draw from the mouth of the wolf, a poor strayed sheep. ¶ Ireneus. For as much as thy conscience is such temporiser, I cannot give the better consayl, them utterly to divide & with draw thyself from our assembles, till such time as thou wayst understand more plainly, that therein is nothing contained that may hindre thy salvation: & even as I do counsel thee, so would I do myself, if I were so persuaded as thou art. ☞ Eusebius. Thou dost Irenie, as a man of a modest & mild nature. I would to the lord that thou didst thoroughly understand this controversy in religion I will not refuse at any time when it shall please thee, to confer with the in this behalf, to thy further edification. ☞ Ireneus. I thank the Eusebie, as yet I do not greatly fantasy the matter: but if hereafter at any time my heart be inclined thereunto, I will not forget thy great modesty & fidelity, but so much the rather desire thy company. ¶ Temporiser. My friend Eusebie, for asmuch as by the providence of God, I am by thy means induced to relinquish & forsake all papistry, I pray thee do not leave often to come & visit me at my house, continually to assist mine infirmity with some comfortable Scripture of the grace of Christ. ☞ Eusebius. I will do it gladly. The Lord confirm thee. ☞ Ireneus. His peace, make an end of all this controversy, that so much troubleth the church. ☞ Eusebius. Amen, even so be it. Amen. The peace of christ is not of this world, she is not void of the verity of GOD, she defendeth no errors, superstitions, false services nor any other execrable sins, nor yet the Tyranny of false Christians, but contrariwise she doth pacify the consciences of the faithful towards GOD, and then amongst themselves. The same peace my friend, Irenie, make the● a true and perfect Irenie, that is to say, peaceable and a lover of peace. ☞ Ireneus. I desire it withal my heart. ¶ Temporiser. I thank ye both, that it hath pleased you to assemble here, at mine instance. I offer you my service, and commend myself unto your prayers. ¶ Eusebius. Let us pray God, one for another, I will go home to my house, you may follow when it shall please you. ☞ The end of the fourth and last Dialogue. ☞ Psalm. xxvi. I have not dwelled with vain persons: neither will I have fellowship with the deceitful. I have hated the congregation of the wicked: and will not sit among the ungodly. ¶ An excellent admonition and resolution, of the godly and famous learned man Celius secundus Curio. Dedicated unto all faithful Christians, to the end, they (being warned) may avoid all superstitious and erroneous papistical services. Translated out of French into English. By R. P. ☞ Psalm. xvi. ¶ All my delight is upon the saints that are in ●he earth, & upon such as excel in virtue. But ●hey that run after another God, shall have ●reat trouble. Their drink offering of blood will not I of●er, neither make mention of their names with●n my lips. The Lord himself is the por●ion of mine inheritance, and of my cup: he ●hall maintain my lot. ¶ job. viii. ¶ May a rush be green without moistness? or may the grass grow without water? no●●ut (or ever it be shot forth, & or ever it be gathered) it withereth before any other herb. Even so goeth it withal them that forget god, and even thus also shall the hypocrites hope, ●ome to nought. His confidence shallbe destroyed and his trust shallbe a spiders web. He shall lean upon his house, but it shall not stand. He shall hold him fast by it, yet shall it not endure. ¶ An excellent admonition and resolution, of the godly and ●amous learned man Celius secundus Curio. ●edicated unto all faithful Christians, to the end, they (being warned) may avoid all superstitious and erroneous papistical services. Translated out of French into English. By R. P. THe brethren being as yet in Babylon, do ask our advise: to wit, if it be not lawful, and consonnant with the word of God, in a pure conscience, to be corporally present, to assist, & communicate at the Babylonical papistical serui●es, the heart being absent and alienated from all superstition and vain religion. To whom first of all, I answer: that it is hard to give counsel to those that are oppressed with so horrible tyranny. In asmuch as on the one side, their great calamity doth incline the heart to pity and compassion: and on the other side, verity doth revoke the same to himself. So that in determining, the mind is led hither & thither, into diverse ambigio●s and doubtful cogitations. For I myself 〈◊〉 he●● tofore experimented the like pain 〈…〉, have learned for the love of those that are as yet detained in the same, to lead my life in 〈◊〉 sorrow and heavihes. Albeit, notwithstanding that the har●e cannot refrain itself from such affections: yet nevertheless it behoveth us to travail, that this our counsel & advise be utterly exempted, from all hearted, amity, anger, pity and from all such affection, as customably doth revoke the mind from the verity and truth. Wherefore I beseech these my most dear brethren to pardon me, if in giving counsel I shall speak any thing that shall seem over hard unto them, not having accommodated myself sufficiently to their infirmity: but rather to persuade themselves, that not only by counsel, but also by aid and fact, we would most gladly in all possible manner support their calamities. Wherefore then in this deliberate determination we will propone and set forth two ends to the which all our doings are to be refar●ed. The one is the glory of the kingdom of christ▪ and the righteousness of the same. The other is the salvation of our brethren, that is to saye● the Church: Where upon first of all, I will say this much. That if we had perfectly learned Christ, i Corin. i. and had only known him to be our● wisdom, sanctification, righteousness, & redemption. If we had (I say) accumelated & heaped up, o●r riches & treasure in heaven, whereas h● is set down on the right hand of God the father: we should have now no need of these advices and considerations. For than we should know that our duty is to abandon all worldly things for his sake: Math. x as friends, parents, rychel 〈◊〉, Luk. xiv & also our own lives to the end 〈…〉 reserve, kep●, and entertain in all faith fullness, the pure & perfect service of Christ, and the religion, honour, glory and majesty of his name. And furthermore we would endeavour ourselves by all possible means not to offend our brethren, neither by fact, worde● nor dissimulation: for whom Christ jesus o●● Lord hath vouchsafed to suffer death: but rather in imitating his example we ought to be pressed and ready to shed our blood for them, in confirming them in the truth. The first thing then, that it behoveth v● chiefly to attempt, is thoroughly and perfectly to learn Christ, and to wax rich in the excellent knowledge of his name: from whenc●●nelye proceedeth the fyrmyte and constancy of the mind. For whereas some do persecute Christ in his membres, some do deny him before the Magistrates, and other some do dissemble their faith in him: From what other thing doth this proceed (suppose we) ●ut only of ignorance, and want of the knowledge of christ● those are utterly void o● the knowledge of Christ▪ that do persecute him: ●or if they had known him, i Corin. ij they would ne●●er have crucified the Lord of glory. L●●●le do they know him, that either do de●ye him: or else do dissemble their knowledge ●hat they have of him. For as much as such dissimulation is a certain kind of denial. For if they had thoroughly learned Christ, and ●ad been perfectly instructed in the doctrine ●f the Gospel, if they had at any time received the ●●●ite of Christ, and had tasted of the 〈◊〉 of the celestial grace: none of these things should have happened unto the●, but rather (as it is said of the apostles) they would have witnessed Christ with great confidence, Actu. 4. 9 and. 10. in setting apart all other things, and have maintained his true service and pure religion with a marvelous constancy. Let those that think it lawful to semble or dissemble in religion's tell me, where appeareth in them the glory of Christ? Where is the salvation & example of their brethren: by the which they ought to endure and bring them to Christ? As touching the glory of God, it shineth not amongst them: in as much as by their silence and dissimulation, they do not only obscure it, but also asmuch as in them lieth they do utterly quench it. On the other side, how do they procure the salvation of their brethren, considering that by their pernicious example they do wound their consciences, and confirm them in all superstition, and false religion? and yet notwithstanding, they know Christ to have said: Math. x. he that confesseth me before men, I will also confess him before my father and his angels: And he that will not confess & acknowledge me before men, but deny me, I will not also acknowledge him, but deny him before my father. And as touching their brethren, they are not ignorant of the grievous threatenings of the Lord unto all those that d● offend one Math. 18 of the least of those little ones that trust in him They are not ignorant also, i Corin. 8 of that which his Apostle Paul hath said: Galat. ij. that all th●se that sin against their brethren, in wounding their ●●ake consciences, do sin against Christ. Where is it that the holy scriptures doth approve any dissimulation in religion, and holy things: Or rather where is it, that it doth not reprove the same? Let such people call to their remembrance, & diligently consider the excellent example of the three worthy young Israelites, Danie. iij that in time passed in Babylon (upon the life occasion ministered) did seriously debate this question, in making a notable definition and resolation of the same, worthy of all men to be imitated and followed. Did they in any respect dissemble? or rather did they not think it meeter to expose themselves quick unto the flamy furnace, An objection. then to incline to any dissimulation? But the soul and mind (say they) abideth always firmly fixed in God, although the body do dissemble in outward fact, at the papistical services, (this do they allege:) But let them answer me: Answer. hath not God created and given, aswell the body as the soul: Hath he not reserved and dedicated them both unto himself? Ought we not to believe with the heart unto justification? Roma. 10 and with the mouth and other exieriour gestures, ought we not to make confession unto salvation? The wife in abandoning her body to the use of another man, shall she be excused towards her husband, by saying that she hath always reserved him most dearest in her heart? no truly. And as this is no reasonable excuse, even so is not the other: but rather much less to be allowed. Thou which art but one, wilt thou divide thyself? in dedicating the one part of thee, unto Christ: & the other to Antechriste? woe worth this dullness and cowardness of mind, wherein resteth such perversity, that either for fear or for any other cause do decline from our duties and services, which I own unto the immortal God: we (I say) whose part it were to suffer all manner of death for mortal men. But they reply, saying: An objection. That for a singular commodotie & profit unto the church of God: or for a good end and purpose, it is sometime lawful to dissemble. I answer that there is no greater commodity then to observe the true and perfect religion: Answer. there is no commodity more greater than the glory of Christ, and the salvation of our brethren. For we may in no wise do evil, Roma. iij how little soever it be (as witnesseth S. Paul) to the end that good may come thereof: neither hath God any need of our lies, and dissimulations. It seemeth that the Apostles have sometime dissembled, but in very deed they did not dissemble, but unfeignedly for a time they did observe that which was contained in the law, to the end that by that means they might allure and win the jews unto the knowledge of Christ: wherein they did nothing against their consciences, for as much as the ceremonies then used were first established by the word of god. But we contrary wise, nothing regarding the premises, do those things not only, not permitted of God, but also vehemently reproved by his holy word. Math. 28 And first, as touching the form & order of Baptism, the which the papistical priests do now use, although it be true that the same be available and effectual unto young children being baptized therewith, whom the prophenation of the sacrament cannot annoy: yet not withstanding unto the aged, & unto those that are sufficiently instructed by the word of God of the impiety of the same, it is unto them nothing else, but the mark & token of the Babylonical army, whereby they join themselves unto Antichrist, & protest to serve him in his wars. Luke. xxij If any question be of the sacrament of the altar, i Corin. 11 to the which the people once in the year at least, do run so fast? what other thing is it, but a general monsterday, of the garrison & soldiers of Anthechrist? Ebre. ix. If any do ask our advise of the mass? what other answer can we render, but that it is the great ensign & standard of Antichrist, elevated and erected up against Christ & his merits, under the which all the soldiers of Antichrist do assemble themselves: Canti. iij. Danie. iij or else it is the great Image of gold erected by Nabuchodonosor, to the dedication & worshipping whereof all the babylonians do assemble & come together: the which also contrariwise all the Israelites of God do flee & abhor. If any man ask our advise of their Canonical hours, Collo. iij. of their latin Matins and Evensong, and of their solemn singing and Ceremonies? We answer that they are nothing else, Danie. iij apo. 17. 18 but the tabrets, haps, vials & sweet harmony of the King of Babylon, and the pleasant dancing and melody of the rose coloured whore attired in purple. If any do doubt, duty. v. of the worshipping of Idols, and of the invocation of innumerable saints, john. iiij we certify them that it is no thing else but a battle and strife, i Cori. xii wherein we do openly fight against God & his christ. Esay. 28. Finally if any do dispute of the funerals & services of the dead? Mat. viii we affirm it is nothing else, i. Tessa. 4 then unfortunately to perish in battle, in making composition with death and hell: thereby renouncing life and heaven (that is to say:) Christ himself, in burying ourselves with the wicked in ungodliness. O how miserable are we, if we acknowledge not these things: and more miserable if we know them and do dissemble them: and most miserable if we do allow them, and openly defend them. If the brethren do consider these things, and dyligentely examine the same, they shall easily know, to what end all things ought to be refarred, and in what manner it behoveth them to live. For if they do not set before themselves certain determinate ends, where unto they purpose to direct all their doings and counsaylles: then of force they must needs stray from the right way. Wherefore as we said before, there are two ends set forth unto every Christian man. The first: the seeking of the advancement of the glory of God. The second: the wealth and salvation of our brethren, as a thing annexed unto the first. Now, in asmuch as we are obliged unto Christ, and do march under his standard: it behoveth us by all possible means to seek the advancement of his glory, and that with the hazard of our lives, and smart of our bodies: unless we willbe reputed traitors to his Majesty. But for as much as divers are so infirm & weak, and endued with so little knowledge and faith, that they dare not publykelye contemn and forsake the superstitious seru● 〈◊〉 I would counsel such not to attempt or enterprise any thing rashly: but to keep themselves within in the lymities of their faith, with out forsaking their vocation, till such time as they are grown up into a more perfection, knowledge, & strength. Let such (I say) continually frequent the reading of the holy scriptures in their houses. Let them diligently repair unto such as have the gift of interpretation, & are of godly conversation. Let them often times pray unto God the father of our Lord jesus christ, that he will increase their faith, so that at the last they may grow up into perfect men, namely, such as becometh the true disciples of jesus Christ. And if at any time, either frailty, or fear of men, or any other thing, do cause than to withdraw themselves from this their purposed determination, in communicating with the papists at their wicked services & execrable idolatries: let them beware that they do not by any means excuse their fact & doings: but rather accuse & condemn themselves, & that before god and their brethren, whom by their evil example they have offended. In bewailing their miserable servitude & want of strength, i Corin. ● to resist temptation. Ask pardon of the Lord, in committing themselves wholly to the mercy of God, to the end (that they being void of counsel, what to do;) it may please the Lord to give them such hearts & constant minds rather to suffer death for the glory of his name (if need require) then continually to live in unquietness of consciences polluted with sinful Idolatry, Or else if it please him not to give them so great a gift, & fruit of faith (which is given but unto few) that then he will vouchsafe to show them the means & way, by the which they may escape from so great tyranny, in serving the Lord in a pure & free religion, in a quiet & peaceable place. The which thing truly, our good celestial father will perform: and will not suffer us to be assaulted above our strength: but will accomplish the good desire of his saints, in satisfying those that thirst after righteousness. We have by the assistance of God his spirit, produced this little admonition, for the consolation of our brethren, being as yet in the Babylonical captivity, amongst the papists: for as much as we were informed that they required our advise herein. Wherefore if they desire to be further instructed of any thing else by us: as are the declaration of the places that some are accustomed to allege out of the holy scriptures, for the defence of their dissimulation: or else the refuctation of those things that are more ingeniously, then faithfully of divers excogitated & produced. Or else if there be any that (not contented with this my writing) desire farther to be instructed & satisfied: let such read the writings and judgements, of such learned & virtuous brethren, as have most purely and sincerely entreated of those matters: whose writing I do most gladly know & allow: so that there needed not in any thing our advise herein, if we had not been instantly requested there unto by certain brethren, whose earnest & godly desire, we would not, nor durst not refuse. The LORD have mercy upon 〈◊〉, and shortly break Satan's head, and throw down all power, that s●ryueth to hinder the true and pure service of GOD. Amen. ¶ Finis. ☞ ¶ i. Corinthi. vi. ☞ ¶ Set yourselves at large, & bear not ye the yoke with the unbelievers. For what fellowship hath righteousness with unrighteousness? or what company hath light with darkness? or what concord hath Christ with Belial? either what part hath he that believeth with an infidel? or how agreeth the Temple of God with Idols? For ye are the Temple of the living God (as said God: I will dwell amongst them, & walk amongst them: & willbe their God, & they shall be my people: wherefore come out from amongst them, & separate yourselves from them (saith the Lord:) & touch no unclean thing, so will I receive you, & will be a father unto you: & ye shallbe my sons and daughters, saith the almighty Lord. ¶ job. xx. ¶ Knowest thou not this, namely, that from the beginning (ever since the creation of man upon the earth) the gladness of the ungodly hath been short, and that the joy of upon crites, continued but the twinkling of an eye?