thy comon wealth now tossed through the vnskylfulnes of one that ruleth the helme O how are thy faythfull Christians induced to playe the dissemblinge ypocrites in communicatinge at vnlawfull seruices and blasphemous ydolatries by the instigation of a fewe vnlearned Papistes ij Tim. ij Wher hast thou learned in the time of a storme to abandon the helme Math. x. in the tyme of warre to contracte amyte with the enemyes i. Pet. iij. of thy Captayne and in the tyme of tryall to cloke and dissemble thy fayth This hath not the worde of God taught thee although thou pretende dyuers excuses for the same but rather the loue of thy selfe of the worlde of thy goodes and ryches thy landes and possessiōs thy wyfe and chyldren thy fylthy pleasures and fleshly delites the which al thou thinking by thy dissimulate ypocrisie to saue and preserue thou shalte most certaynly lose and forgo as witnesseth the verytie saying Whosoeuer goeth about by any fraudulent meanes to Math. x. saue his lyfe Mar. viij he shall most certaynly lose thesame yea Luke ix euen this transitory lyfe besyde the perpetual damnation of soule and body in the lyfe to come For the Lord wyl reteyn no such souldiers in his Campe as shall beare a flattering face towardes his enemies and associate them selues with his aduersaries he wyl haue no such seruing men in his Court iij. Re. 18 as shall halt on both sydes Apoc. iij. beyng neyther whote nor cold sekinge to please two cōtrary maysters Math. vi God and Mammon yea he accoumpteth all those pretensed frendes for vtter enemyes that wyl vysite the table of deuylles i. Corin. x ij Cor. vi and his also that seke to couple Christ with Beliall lighte with darkenes righteousnes with vnrighteousnes the beleuer with an infydell and the Temple of god with Images In al these thinges thou art coulpable O Inglande through thy dissimulate ypocrisie in declining from the trueth notwithstāding thine earnest promyse vowe and consente to continue a faythfull Souldiour a trew seruaunt and an vnfayned frend for who is he in thee at this present a few only excepted that ether for feare of men or loue of the worlde doeth not abandon the persecuted imprisoned and exyled congregation of God his faythful seruauntes and ioyne himselfe with the company of Idolaters and masmongers hys enemyes who is he that is not now contented to abandon the table of the Lord the holy communion and Sacrament of Christes body and bloud and to vnyte himself vnto that sacrifycing bloudye aultar of the blasphemous breddē God the romishe Idol who is he that doeth not now with all diligence instede of the lyuely water of Gods holy worde truely preached repayre vnto the fylthy puddels of mennes superstitious doctrines therwith to satisfye theyr thyrste yea who is he now in thee that notwithstāding before tyme he condempned with knowledge of consciēce all maner of Images and Idols that doth not now dayly repayre vnto the Temples of Idolaters in whose cōpany and that before theyr Idolles they praye they knele they are bare-headed they lifte vp theyr handes they receyue holy water and holy bread with dyuers other exteriour iestures of the bodye And yet that worst is thei affirme they do not offend in as muche as they saye they do it not with the consente of theyr harte but onely with the outward iesture of the body and therefore no sinne in as much as the Lord onely requyreth the harte Roma x. the whiche they geue vnto hym as though there myghte be made a seperation of the soule and the body in dedicatinge the one vnto the seruice of God and the other to Idolatrie as though the Lord had not created thē Gene. ij both in vnyting and knytting them together making but one man reseruing them bothe to immortalitie Deu. 6. 11 as though the Lorde God dyd not earnestly requyre in his lawe of euery one Mat. 22. of vs Mark 12 our whole soule harte mynde strength power and outward man Luke x. and yet they contrarye to this knowledge do make a separation whereas the Lord hath made so perfyte a coniunction But I feare me this theyr separation tendeth to none other ende but to deuyde thēselues wholy from God both in soule and body for he wyl not haue the one without the other neyther is he pleased with halfe of hys creatures Wherefore yf he that detesteth whoredom fleeth the stewes and cōpany of whoremongers yf he that hateth swering auoydeth the felowship of blasphemers and yf he that loueth quietnesse refrayneth the companye of ruffians quarellers How much more oughtest thou O dearly beloued yf thou dydest in dede hate Idolatrye as thou pretendeste in word to auoyde and flee the companye of all Idolatres in the committing of theyr Idolatrye how much more I saye oughtest thou to auoyde theyr brothell houses stewes theyr sinke and puddel of fylthy Idolatrye that not onely with the hart minde but also with the body and outward iesture For the Lorde doeth not onely requyre as wytnesseth saynte Paul Roma x. the confydence and belefe of the harte vnto iustifycation but also the outwarde confession of the mouth and exteriour conuersatiō vnto saluation Num. xi Let not the greasy fleshpottes of Egipte I meane the pleasures of this lyfe so muche sincke into thy mynde as for the enioyinge thereof thou be contented to abandon the church of God in the desert ij Petr. ij and retourne to thy fylthye puddel agayne Set rather before thyne eyes the examples of the holye Patriarkes Prophetes Apostles and all other godly men from the beginning who all as necessytie requyred haue abandoned wyllingly theyr pleasures Ebre xi forsaken theyr commodites relinquished theyr natyue countrye hasarded theyr lyues shedde theyr bloud and paciently indured the moste greuous tormentes of tyrauntes for the testimony of the truth rather then they would ether in body or in mynd cōmunicate with the vngodlye in any vntrueth Why rather doest thou not practyse in this raging storme of temptacion the worthy examples of Daniel Tobias Eliezar Sidrach Misech and Abednego with dyuers others Dani. vi contayned in the holy scriptures Tobie i. ij mac vi who all woulde geue no place as touchinge theyr religion in the trew worshipping of God vnto the cōtrary cōmaūdemēts of wicked Princes Dani. iij. Then the examples of Nicodemus Ioh. iij. Ioseph of Aramathia and Naaman the Syrian Ioh. xix which seme to you to couler your ypocrisy withall 4. Reg. ◠But they beyng rightfully wayed and truely vnderstanded measured with the lyne of God his holy word shal lyttle defend your wicked attēptes but rather dyrectly cōfute the same The which thing to accomplishe because I of my selfe am vtterly insufficient and vnable and for the tender loue that I beare vnto my natiue country whose saluation in Christ Iesu I
¶ The Temporysour that is to saye the obseruer of tyme or he that chaungeth with the tyme. Compyled in Latyn by the excellent Clarke Wolfangus Musculus and trāslated into Frenche by M. Vallerain Pullain And out of Frenche into Inglishe by R. P. 1555. iij. Regum xviij ☞ How long will ye hault on both sydes yf the Lord be God folowe him But if Baal be he then go after him ☞ ☞ IMPRINTED ☞ ☞ Anno Domini 1555. In the Moneth of Iulij †Grace mercye and peace from God oure euerlastinge father in the bloude of Iesus Christ by the communication of his holy spyryte be multiplied vnto the O Ingland into the imbrafinge of the trew honour of God in his word and the forsakinge of al Idolatrye and Ypocresie IN calling to my remembraunce O Ingland thou coūtrye of my natiuitie thy miserable present state ouerwhelmed with iniquitie wherin veritie is exiled godlynes secluded vertue defaced fidelitie suppressed and trueth imprisoned And on the other syde Falshod retayned lyes imbrased impiete cherished vyce auaunced Infidelitie extolled and vntrueth set at lybertie wherein trew relygion is altered into supersticion the worde of God into mens traditions the holy Sacraments into blasphemous sacrifices and supersticious Ceremonies and the trew worshipping of god into execrable ydolatrie wherin thy faythful naturall natyf Kyng is chaunged into a supersticious vnnaturall forreyne Prince Thy worthye Maiestrates Nobilitie and Rulers into faynt harted tymerous persons ruled of other theyr inferiours Thy vygelant Bishoppes and faythfull Ministers into greuous wolues and bloudthurstye murtherers And thy infinite numbre of Gospellers and faythful Christians into dissembling ypocrites and hollow harted Papistes I cōsydered with my selfe what mighte be the vndoupted cause of this so miserable an alteration Psa c. vij for the certaynte whereof I repayred vnto the worde of God Num. 16 ij esd ix the onelye discloser of all trueth in doutfull matters wheras notably I found prou 28. Sinne to be the vndoupted cause of all these alterations Esa 3. 13. plagues and mutacions For Sinne was the cause of Adams expulsion out Ier. 5. 30 of Paradyse Ezec. 23. of the ouerflowinge drowning of the worlde Amo. ix of the consuming of Sodome Gomor with brunstone and fyre Dani. ix of the often captyuitie and slaughter of the people of god Iudi. 5. 8. sometyme by the Egiptians Gene. iij. sometyme by the Madianites Gene. vij Moabites Amorites Philistians Assyrians Ge. 13. 19 Caldians and Babilonians the finall subuersion of Ierusalem by the Romaynes Iudi. 3. 4 6. 11. 13. iiij Reg. xvij xxv Euen so is Sinne now the cause that God taketh awaye the light of his word from vs and geueth vs ouer to errour darkenes Sinne is the cause that he hath takē away our Mat. 24. vertuous Kinges and Princes Lu. 19. 21 and in stede of them hath geuen vs ypocrites to raygne ouer Amos. 8. vs. Ioh. xij Sinne is the cause that he hath taken away the hartes of our Nobilitie Iob. 18. xxxviij Counsayl Captaynes in makinge them fayntharted weakelinges Iob. 34. being contented to submit theyr neckes vnder the yocke of straungers Dani. iiij Sinne is the cause that God hath taken away from his people Esay iij. his trew Preachers Leui. 26. vertuous Ministers and faythfull Shepeherdes Deut. 28. in geuinge them ouer into the mouthes of most cruell wolues Iere. iiij rauening thefes fugitiue hyrelinges 1. Reg. 28 Sinne is the cause that God hath sent a dasinge into Esay lix the heartes of his people Iob. xij to beleue lyes not to credyte the truth but to grope after vanite Iere. vij thinking by playing the ypocrites Eze. xiij to kepe the thinge that they shall moste certaynely forgo Naū iij. ij Tess ij Finally to conclude Sinne is the vndoubted cause as testifieth the scriptures of al plages Amos. ix misfortunes Leui. 26. ruynes mutacions captiuities and destructions Deut. 28. And vnles thou repente in tyme O Inglād it wylbe the cause of thy finall desolation and vtter confusion For thou doest euen now norishe within thee those that shal consume thee Esai vij The Lord hath whisled for them out of a farre countrye and they are spedelye come euen those that shall ruynate thine honour adnichelat thyne auncient worthines and bring thy prayseworthy fame to ignominy and shame Oh Sinne how odible art thou in the sight of the most highest that bringest such confusion vpon them that hath so frendly imbrased thee O Ingland thou receyuedst an yl gest to herborowe whē thou waste contented that synne should lodge with thee whose loue and frēdship is the wrath and enmite of God whose payment and recompence is captiuitie destruction and desolation for now thy pryde shal be rewarded with pouertie Esay iij. thyne abundaunce with scarcitie thy gredye purchasinge with dispossessing Esay v. Thy sumptuouse buylding with rasing downe and thyne ambytion with desolation yea the gorgiousnes of thine apparell shal be tourned into ragges and sackcloth thyne abundant delicate fare into famyne and honger Esay iij. and the cherished beautye of thy Ladyes and dayntie Mistresses into wytherednes and sunne burninge Theyr fayre layde out yelowe lockes into baldnesse for the tyme approcheth that of force they muste forgo theyr trinkettes of pryde the which at the admonicion of Gods word they would not abandon as are theyr abyllements of gold tawdrye laces bongraces fardingals tablettes ringes with theyr garded and brodered raymente of sundrye fashions counterfeyting all nations and because theyr husbandes haue vaynly supported them in the same Theyr bloud shal be shed in the stretes sayth the Lord. Esaye iij. This shal be the reward of Sinne thy gest O Ingland besydes the greuous Idolatry wherin thou now lyuest to the vtter woundinge of thy conscientie agaynst thy knowledge by ypocrisye the onely meane to accellerat bring spedye damnation vpon thy head Exod. 32. iij. Re. 13. For this Sinne of ydolatry is so odious in Gods sight that at no tyme as testifieth the scriptures Num. 25 hath the Lord lefte the same vnpunished wherfore be thou most certaynly assured of his intollerable wrath and indignation that after the committing of so manye sinnes in stede of repentaunce doest ende in Idolatrye yea it is a playne argument that thou art forsakē of god and geuen ouer into reprobation Ier. xliiij for this is the sinne as witnesseth the Prophetes that comonly Ezec. vi goeth before captiuitie slaughter pestilence famyne desolation and vtter destruction Oh consyder Luke xv I pray thee O Ingland how farre thou art alreadye strayed from the shepefold of Christ by one lytle storme of tēptacion Oh how cleane art thou blowen awaye from the port of health by one blustring blast of a busie Bishop Oh how is the shippe of
continually wyshe for as myne owne I haue taken vpoÌ„ me to reduce into our natyue tounge according to my promyse in my former translated Boke a worthye worke that latelye happened into my handes no les necessarye then profytable and no les profytable then Godly for this present tyme. The which doeth most dyrectly and inuincyble aunswere to all maner of obiections and wronge alleged examples that may be produced for any dissimularion in religion Compiled iu. iiij Dialoges by the faythful seruauÌ„t of Iesus Christ and excellent learned deuine Wolfangus Musculus for the comfort edifycation and instruction of his contryemen theâ— Germaynes then oppressed by the tyrannye of Antechrist in his fylthy meÌ„bres And nowe I dedicate the same vnto the O InglaÌ„d with thesame mynde for thy singuler premonition consolation in these thy dayes of aduersytie myserye oppressed with the lyfe or rather greater Antechristian crueltye and tyrannye In this Boke are .iiij. Collocutors or speakers aptly set forth of the Author The fyrste is named Eusebius who according to the signification of hys name occupieth the place of a faythful ChristiaÌ„ alwayes perseuering in the feare of God voyde of all dissimulation hauing alwayes a trew and lyuelye fayth without declining at any tyme froÌ„ thesame for any thing that the deuyl the world or the fleshe caÌ„ do or ymagine The .ij. is called Irenius who as his name importeth is all together peace able and a louer of vnyte and concorde therfore he perseuereth in his accustomed maner of lyuing without caring for any trouble that ryseth through any alteratioÌ„ of religioÌ„ wherin he differeth from the other two in as much as he doeth not condemne all religion as doth the Mondayne nether yet is he so variable as is the Temporisour but for all that he swarueth from the rules of a trew ChristiaÌ„ in that the peace and tranquilitie of the coÌ„men welth is more deare vnto him then is the glorye of God the florishing of his word and his own saluacion The .iij. is named the Temporisour because of his dissimulation who obserueth more the tyme then the rules of a Christian tendering his owne saluation The last is called Mondayn that is to saye a worldly man or an infydell who hath neyther God nor any religion in any reputacion These .iiij. persons thou shalt heare speake in these Dialoges and that so aptlye and decentlye that yf they had the lyke grace in the Inglishe as they haue in the Frenche thou wouldest rather iudge them the lyuely voyces of men then otherwyse As it is take it in good worth as a testimonye of my good wyll and earnest zeale vnto my natiue countrye Trusting gentle Reader that after thou hast diligently perused thesame and examined it with the touchstone of Gods word and thyne owne conscience thou wilt searche no more excuses to couer thy dissimulatioÌ„ and impiete withall For truely suche inuented excuses are manifest argumentes of the vtter coÌ„tempt of the sonne of God and his Kingdom as the Parable of those that were inuitated to the mariage doeth notably testifye Mat. 22. wherfore flee all excuses Luk. xiiij and come vnto the banket now whyle thou art called leaste thou with thyne excuses be for euer excluded and peraduentur neuer after called agayn Mat. xix Wo worth those oxeÌ„ that farme Luk. xiiij that wyfe or anye other earthlye pleasure that shall staye vs from comming to that celestiall supper whereas thou shalte behold the sonne of god frendly imbrasing thee sayinge Come thou blessed of my father and possesse the lyfe euerlasting mate merye and reioyce the Lord grauÌ„t you to be found in the noumbre of those his gestes in that daye Mat. xxij xxv hauing on the wedding garment not amongst the folishe slepinge vyrgins who hauinge no respect vnto the comming of the brydegrome Mat. 24. were shut out from the mariage Mar. xiij whose triumphant coming I assure you is not farre of Luk. xix xxi for the signes goyng before thesame haue already appeared ij Tess ij The sonne of perdition is reueled Iniquitie hath alreadye the vpperhande i. Tim. 4. The loue of many is abated What a noumbre is there that depart from the fayth in geuing hede vnto spyrytes of errour and deuylish doctrines of them that speake lyes through ypocrysye Howe are men nowe become louers of them selues ij Tim. iij Couetous boasters proude cursed speakers disobedient vnthankful vngodly vnkynde trucebreakers false accusers traytours highmynded despysers of them which are good gready vpon voluptuousnesse more then the louers of God hauing a similitude of godlines but haue denyed the power thereof whose madnes is now made apparant vnto al menne These are the tokens as wytnesseth the scriptures that shall immediatly go before his coming as the blossome leaues of the fygtree before the SoÌ„mer The which tokeÌ„s yf they haue lately appeared or no I appeale to all mens conscieÌ„ces Wherfore ye holy ones of the lord reioyce for the day of your redemption draweth nyghe And in the meane tyme the Lorde Iesus the onely Sauiour of our soules grauÌ„t vnto euery one of vs his holy spyrite to thend â—hat we vnderstandinge these thinges maye â—yefullye beare in oure bodyes the mortification of the LORDE Iesus to th end that the lyfe of Iesus Christ maye appeare in vs his grace and peace be with you all AMEN ¶ R. P. ¶ The Temporisour that is to saye the obseruer of tyme or he that chaungeth with the tyme. Compyled in Latyn by the excellent Clarke Wolfangus Musculus and traÌ„slated into Frenche by M. Vallerain Pullain And out of Frenche in to Inglishe by R. P. 1555. ¶ The fyrst Dialoge ¶ The persones or Colocutours are Eusebius the Temporisour and Mondayne ☞ Eusebius I Cannot sufficieÌ„tly coniecture what wyl be the fynall ende of this so peruerse corrupted world Which is so strauÌ„ge so wicked and troublesome that a Christian man can fynde no place no not amonge those that haue or seme to haue the knowledge of God to rest in Manye yeares hath it bene argued and debated how to knowe the veryte from the errour the truth from the lye and the light from darkenes aswell in the doctryne as in the Ceremonies of longe tyme vsed in the Christian church And this contencioÌ„ hath not bene sinal but hath cost much christian bloud The which thing finally could none otherwise be resolued and brought to passe theÌ„ by onely cleauing vnto the holy Scriptures in searching therin the veryte taught vnto the world by Christe and his Apostles and that beynge ones found out not only reuereÌ„tly to imbrace the same but also to forsake all erronious and supersticious doctrynes were they neuer so olde and so often confirmed by the vniuersall authoritie of the Church The which thing to bring to passe dyuers excellent personages haue not onely imployed theyr pryuate studye and labour but also publikely without al feare haue
the symbole of the Apostles and the ignoraunte auÌ„sweres of the witnesses or god fathers there present in the behalf of the chylde beynge all together done in a foreyne language not vnderstanded of the assystaunces As tonchinge the Masse the masse they saye that they maye go there vnto without synne for although it be replenished with diuerse supersticious ceremonies inuented by the bishops yet notwithstaÌ„dinge it doth styl retayne the principall effecte of the institucion of Christ to wyte the Sacrament of the bodye and bloude of the Lord. As concerning Idols they auÌ„swere Of ydols that they passe not of the Images of wood of stone of golde nor of siluer The which they knowe well ynough by the worde of God ought not to be worshipped neyther are they set vp to be serued honoured but onely to helpe the memorie to the ende that the laye and ignoraunt people maye be prouoked by the remeÌ„brauÌ„ce of the sayntes to imitate theyr liues Of singinge As touching their chauÌ„ting and singing they lytle passe and regarde wherfore or to what end the papistes do sing for they in the meane tyme do pray vnto God according to theyr fayth in commending themselues vnto him This is almost the effect of al that euer thy alledge for theyr excuse ¶ Eusebius Yf it were not for the present question that I haue to auÌ„swere I would Ireneus examine these theyr particular excuses and proue manifestly that they in so doyng doe synne more greuously then any other But thou Temporisour knowest thou not that these theyr excuses are most detestable and wicked ☞ Temporisour I confesse I know the same to be most trew ☞ Eusebius Another tyme the lyke occasion beyng mynistred I wyll declare my iudgemente in that behalfe It is necessari for vs to knowe with what churche we do communicate In the meane tyme coÌ„sidre a lytle this one thinge These fooles passe nothinge at alâ— with what Church they do communicate neyâ—ther with what Prelates and Prestes they dâ— associate them selues at theyr deuyne seruicesâ— They thinke it sufficieÌ„t to reteyne the substauÌ„câ— thereof although the appendaunces annexed thereunto be manifestly wicked For whereto serueth all theyr ceremonies in theyr Temple but onelye to seduce theyr auditore in makinge them lyke vnto themselfes to wytte simoniacques fornicatours ydle bellies â—koffers and slaughtermeÌ„ of the poore shepe of Christ beyng condemned by theyr owne decrees that whosoeuer heareth the masse of such a one he committeth most abhominable and greuous ydolatrie nether do they passe any thing at all of that which is spoken by the mouth of the prophete I haue hated the congregation of the vngodly Neyther wyll I sytte downe with the wycked But let vs leaue them there and retourne to our matter I praye thee now Temporisour tell me is this example of Nicodemus Ioseph sufficiently examined or desirest thou yet to know any other thing therein ¶ Temporisour Nomore for this present ¶ Eusebius Lette vs come nowe then to the example of Naaman the Syrian Naaman ¶ Temporisour We thinke our selues to haue herein a great staye ¶ Eusebius Let vs consydre now whether it serueth any thing for your purpose or no. Let vs se the storye which is in the .iiij. boke of the Kinges the .v. Chapter This example is also partelye commendable partely excusable and partelye reprehensible it is coÌ„mendable in that he doth not attribute the power of his myraculous healing of his leprosye nether vnto the water nether vnto Eliseus but vnto the onelye God of Israel And furthermore he dyd immediatlye acknowledge and coÌ„fesse that there was none other God but the God of Israel by this confession reprouing all other Goddes as vayne and false And thyrdly in that he protested and purposed to do no more sacrifice vnto none other Goddes but onely vnto the Lorde in vtterly renouncing the supersticious seruyces of al strauÌ„ge goddes the which he had serued in tyme past in asmuch as he was theÌ„ fully perswaded that they were no Goddes but the workes of mens haÌ„des These are his doynges where in he is to be coÌ„mended praysed besyde that he dyd not showe him selfe ingrate vnthaÌ„kefull towardes the Prophete This is excusable in his fact in that he requyreth to haue the burthen of two moylles of the earth of Israel for to make an aulter vpoÌ„ the which he mighte sacrifice vnto the god of Israel God truly hath no regarde vnto those thinges But in asmuch as in that tyme the people serued God by outwarde sacrifyces thys good man knewe not howe to showe forth hys fayth and newe religion of hys harte then by doyng so as he saw it requysyte amongeste the Israelytes But thys is reprehensible VnderstaÌ„de this so farre as that he could not dwel and serue him ther with out offending of the Lorde that he hauing acknowledged and confessed one onely trewe GOD dyd not forthwith withdrawe hym selfe from the courte and seruyce of hys King and mayster but remayning styl in hys estate dyd his accustomed seruyce towardes the Kyng yea and that namelye in the Temple where as strauÌ„ge Goddes were worshypped the which aboue all other thinge he oughte to haue detested and abhorred consyderinge hys former protestacion and promyse This faulte also he hym selfe acknowledged and confessed in hys facte For marke what he sayd vnto the Prophete There is one thing for the which I desyre thee to praye the LORDE for thy seruaunte that when my mayster goeth into the Temple of Remmon for to worshippe and he leaninge vpon myne arme yf I doe worshyppe also that the LORDE wyll be mercyfull vnto his seruaunt because of this thing These wordes declare euydentlye that he dyd knowe that he coulde not wythoute offence from thence forthe bowe hys knee in the Temple of Remmon no not for the seruyce of the Kynge hys mayster in asmuche as he had protested before to worshyppe none other but the one onely trew GOD of Israel and therefore he desyred the Prophete that he woulde praye to God for him He did not as then thorowly purpose and determyne wyth him selfe to doe so Nota. that is to worshyppe in the Temple but fearinge leaste he shoulde not be suffered to exempte hym selfe from hys offyce he sayd not I wyll worshyppe but yf I doe worshyppe in the Temple of Remmon that is to saye yf I cannot relinquisshe and forsake myne offyce Also I vnderstande thys seruice of hys to bee an inclynacion and submission that he vsed towardes the Kinge and not a seruyce that he purposed to doe vnto straunge Goddes which thing is easye to be vnderstanded by the circumstaunce of the text for he did not saye absolutely yf I do worship in the TeÌ„ple of Remmon but when that my Lorde the Kyng doeth entre for to worship etc. The Ebrew worde which we call worshippe signifyeth properlye to inclyne and bowe the knee This good faythful man had now no desyre to worship any
auoyde the daunger thereof thou doeste not only dissemble and hyd thy fayth but that worst is thou doest by dissimulation contrary to thy fayth and knowledge in communicating at vnlawful seruiceâ— If this meanâ—s 〈◊〉 escape were lawful then should we haue no martyrs in the Church of God neyther yet any publike confession of the veritie of the Gospel so often coÌ„maunded and practysed by Christe and hyâ— Apostles ¶ Temporisour What is there then to be done ¶ Eusebius What That which thouse est me do I abhore detest as a most stinking carrion their present established religion beyng wholy corrupted by the vngodly Bishops through oure demerites and sumes I abstaâ—e froÌ„ thesame both in body and mynd withall my famylie at home I instructe my housholde in the pure doctryne of Christe and in his trew religion established by his worde And to this ende we dayly reade at table the holye scriptures the better to confyrme and augment out fayth we singe certayne Psalines holy songes Euery day we do resyte amongest vs the ten coÌ„maundementes of almightye God the Crede of the Apostles without forgettinge the mayer that the Lord taught vs to geue him thankes for al his benefytes This doe I dayly in my house And yet I go not through myne owne mocron vnto the Maiestrate to declare vnto hym my fayth nor yet wittingly to cast before dogges and swyne the holy thinges of God but yf â— caninduce any one into the waye of the truth or els reduce anye that is steayed out of the same I do it as dyligently as safely as I can And furthermore I am alwayes readye to geue an aunswere of my fayth to eueryman chefely to the Maiestrate wheÌ„ I shal be required ther vnto being wel contented to suffre indure al that the Lord hath ordeined for me in that behalf This is a moste simple christian maner of lyuing not only to obey christ in his worde but also to kepe the conscience pure to geue an aunswere reason of the hope that is in vs. ¶ Ireneus I condemne nor blame not thy purpose and doynges Eusebie seyng thy fayth is such and truely I would doe lykewyse yf I dyd beleue as thou doest For although I do not agree 〈◊〉 you in opinion yet I cannot coÌ„mend and alow any of those that through feare doe dissemble in theyr religion thereby not onely wounding theyr owne conscience but also leadinge other by theyr example into extreame daunger the which thinge myghte be easelyer remedied yf they dydde proceade therein more gentlye and humblye ¶ Temporisour I knowe well ynough Irenie thy modeste and peaceable mynde and therefore I was the more desyreous to bringe thee with me to this collation ☞ Eusebius Thou haste nowe Temporisour myâ—e example â—owe I doe vse my selfe and my famylye in these troublesome dayes the whiche is not onely myne but also the example of the Apostles of al those that feare God by whose conuersacion thou mayest easelye know what thou oughtest to do and whether thou cannest defende thy facte by the wordes of Christ ¶ Temporisour I heare it and vnderstande it I do also allowe this constancye of thy mynde the which I would gladly imitate and folowâ— yf I were not letted for I declared vnto theem our fyrst collation what thinges impeached hindered me in the attempting thereof And I supposed verely that I dyd not synne in communicating with the body onely at the papistical seruices seyng that I dyd retayne alwayes in my harte the veritie and trueth Thou hast as touchinge this matter alledged dyuers probable argumentes so that I see no way to replye agaynst the same And chefely amongest other thinges thou obiectest against me that I do vse a great dissimulacioÌ„ the which truely as yet I do not fele in my self such as therby my doynges deserue to be condeÌ„ned For I do not coÌ„municate at the papistical seruices to th ende that I would seme to other to approue alowe thesame or that I sefe prayse therby or to abuse or disceyue any maÌ„ by my presence but only because that in obeying the coÌ„maundemeÌ„t of the Maiestrates I may auoyde al danÌ„ger He truely semeth vnto me properly a disseÌ„bler that through his dissimulatioÌ„ seketh to abuse al those that ether behold him or heare him in seking his own comodite with the detrement domage of other But as for me I do none of al these thiÌ„ges to any such end I do not desire to be reputed a papist 〈◊〉 coÌ„tented also that all people do know that Iowe no good wyll vnto theyr relygion so that the Maiestrate gather no matter agaynste me of rebellion that is my onely care ¶ Eusebius Hetherto thou hast diligently laboured to excuse thy selfe to th ende thou wouldeste not be iudged a dissembler or abuser of other ineÌ„ but for all that thou caÌ„nest not escape but that thy outwarde facte is iudged of all meâ— for a mere dissimulation For although thou doeste not seke to abuse any man by thy dissuâ—â—latioÌ„ yet for all that thy outwarde facre beying disagreable from thy hart in causing outwardly to appeare vnto the communicantes another thing of thee then the trueth is inwardlye can not nor ought not to be reputed suche as it semeth to be outwardly And furthermore thou art not certayne whether thou doest abuse any maÌ„ or no with thi outward presence for those that are assembled there with the euen as they be simple and rude people so do they thinke that thy comming thither is to the same iudâ— purpose that theyaâ— is Thinkest thou that thyne opinioÌ„ which thou hidest so secretly is 〈◊〉 to euery one so that thou doest abuse no maner of person in assistinge at the papisticall seruyces with the lyke iesturâ— and countenaunce as they doe ¶ Temporisour How can I abuse any one of all my neyghbours seyng that it is euydently knowen vnto them al what fayth and zeale I haue had vnto the Gospell of God in detesting 〈…〉 for the space of â—x yeares paste ¶ Eusebius Yea marye yf dyuers of late had not onely chaunged theyr outward maner of lyfe but also they harte opinion and are fallen so farre that now they doe not onely condemne but also sharpelye persecute that which latelye they dyd extoll vnto the heauens I coulde redelye name dyuers such examples ¶ Temporisour I cannot denye it I knowe some suche But I am of another opinion and mynde ¶ Eusebius I beleue the same but tell me withoute fayuing doest thou thinke that al men do certaynly know this thy mynde and opinion ☞ Temporisour I coulde be contented it were knowen but whether it be or no I am not sure ☞ Ireneus I am sure thou cannest not tell my mynde geueth me that Eusebius sayth wel For what iudgement can I haue of any man but only by his present facâ— To iudge after thinges paste is no sure iudgement touching the doynges of men
for that beyng so vtterly abashed afraid at the threateninges of a miserable corruptible man do agaynst theyr owne coÌ„sciences coÌ„municate at vnlawfull seruyces but that also wheÌ„ the deuyl shal assault them more greuously and cruelly they must nedes be ouerthroweÌ„ blynded and brought into extreme desperacion Thou knowest that fall of the * Hofmaister the munke in germany Frauncis Spera in Italy Mayster Hayles in InglaÌ„d are the terrible exaÌ„ples of Goddes iustice vnto althose that do any thinge agaynst the testimoni of theyr coÌ„scieÌ„ces MoÌ„cke Hofmayster in this land of Germanie of FrauÌ„cis Spera in Italie who are the greate admonicions of God to those nacions to be vygilant in the worke of the Lord coÌ„stant in fayth pacient in afflictioÌ„ and by no meanes agaynst theyr consciences to denye the truth Happy is he that can be warned by other mennes daungers ¶ Temporisour I geue thee hartie thankes of this thy great diligence vsed towardes me In that thou hast vouchsaued to preserue with draw froÌ„ the mouth of the wolf a poore strayed shepe ¶ Ireneus For asmuch as thy coÌ„science is such TeÌ„porisour I caÌ„not geue the beter coÌ„sayl theÌ„ vtterly to deuide with draw thy self froÌ„ our assembles tyl such tyme as thou wayst vnderstand more playnly that therein is nothinge contayned that may hindre thy saluacioÌ„ eueÌ„ as I do couÌ„sayl thee so would I do my self yf I were so perswaded as thou art ☞ Eusebius Thou doest Irenie as a maÌ„ of a modeste mylde nature I would to the lord that thou didst thorowly vnderstaÌ„d this coÌ„trouersie in religioÌ„ I wil not refuse at any tyme wheÌ„ it shal please the to coÌ„farre with the in this behalf to thy further edificacion ☞ Ireneus I thaÌ„ke the Eusebie as yet I do not greatly fantasye the matter but yf hereafter at any time my hart be inclined thereunto I wyll not forget thy great modestie fidelite but so muche the rather desyre thy coÌ„pany ¶ TeÌ„porisour My frende Eusebie for asmuche as by the prouideÌ„ce of God I am by thy meanes induced to relinquishe forsake al papâ—stry I pray thee do not leaue ofteÌ„ to come visite me at my house coÌ„tinually to assist myne infirmite with some comfortable Scripture of the grace of Christ ☞ Eusebius I wyll doe it gladly The Lorde confyrme thee ☞ Ireneus His peace make an ende of all this controuersye that so much troubleth the church ☞ Eusebius AmeÌ„ euen so be it AmeÌ„ The peace of christ is not of this worlde she is not voyde of the verytie of GOD she defendeth no errours supersticions false seruyces nor any other execrable synnes nor yet the Tyrannye of false Christians but contrarywyse she doeth pacifye the consciences of the faythfull towardes GOD and then amongest them selues The same peace my frende Irenie make theâ— a trew and perfect Irenie that is to say peaceable and a louer of peace ☞ Ireneus I desyre it withall my harte ¶ Temporisour I thanke ye both that it hath pleased you to assemble here at myne instance I offer you my seruyce and commende my selfe vnto your prayers ¶ Eusebius Let vs praye God one for another I wyll go home to my house you maye folow when it shall please you ☞ The ende of the fowrth and last Dialoge ☞ Psalm xxvi I haue not dwelt with vayne persons neyther wil I haue felowship with the disceytful I haue hated the congregacion of the wicked and wyll not syt among the vngodly ¶ An excellent admonicion and resolucion of the godlye and famous learned man Celius secundus Curio Dedicated vnto all faythful Christians to the ende they beyng warned may auoyde al supersticious and erronious papisticall seruices Translated out of Frenche into English By R. P. ☞ Psalm xvi ¶ Al my delyte is vpon the sainctes that are in â—he earth vpon such as excell in vertue But â—hey that runne after another God shall haue â—reat trouble Theyr drinke offering of bloud wil not I ofâ—er nether make mencion of their names withâ—n my lippes The Lorde him self is the porâ—ion of mine inheritaunce and of my cuppe he â—hall maynteyne my lotte ¶ Iob. viij ¶ May a rushe be grene without moystnes or maye the grasse growe withoute water noâ—â—ut or euer it be shot forthe or euer it be gaâ—hered it wythereth before anye other herbe Euen so goeth it withal them that forget god and euen thus also shall the ypocrites hope â—ome to nought His coÌ„fideÌ„ce shal be destroied and his trust shal be a spyders web He shall leane vpon his house but it shal not stand He shal hold him fast by it yet shal it not endure ¶ An excellent â—dmonicion and resolucion of the godlye and â—amous learned man Celius secundus Curio â—edicated vnto all faythful Christians to the ende they beyng warned may auoyde al supersticious and erronious papisticall seruices Translated out of Frenche into English By R. P. THe brethren beyng as yet in Babilon doe aske oure aduyse to wytte yf it be not lawefull and consonnant wyth the worde of God in a pure conscience to be corporally present to assiste communicate at the Babilonicall papisticall seruiâ—es the harte beyng absent and alienated from all supersticion and vayne religion To whom fyrst of al I aunswere that it is harde to geue couÌ„sail to those that are oppressed with so horrible tyrannie In asmuche as on the one syde theyr great calamitie doth inclyne the harte to pytie and compassion and on the other syde â—eritie doeth reuoke the same to himselfe So that in determining the mynde is led hyther thyther into dyuerse ambigioâ—s and doubtful cogitacions For I my selfe 〈◊〉 heâ—â— to fore experimented the lyke payne 〈…〉 haue learned for the loue of those that are as yet deteyned in the same to leade my lyfe in 〈◊〉 sorowe and heauihes Albeit notwithstandinge that the harâ—e cannot refrayne it self from such affections yet neuerthelesse it behoueth vs to trauayl that this our counsayl aduyse be vtterly exeÌ„pted froÌ„ al harted amitie angre pitie and from al such affectioÌ„ as customably doth reuoke the mynde from the veritie and trueth Wherfore I beseche these my most deare brethren to pardon me yf in geuinge counsayle I shal speake any thing that shal seme ouer harde vnto them not hauing accommodated my self sufficientelye to theyr infirmitie but rather to perswade them selfes that not onely by counsayl but also by ayde and fact we would most gladly in all possyble maner support theyr calamities Wherefore theÌ„ in this deliberat determinacioÌ„ we wyl propone and set forth two endes to the which all oure doynges are to be refarâ—ed The one is the glory of the kingdoÌ„ of christ â–ª and the righteousnes of the same The other is the saluacion of oure brethren that is to sayeâ— the Church Where vpon fyrst of all I wil say this much That yf we had perfectely learned Christ i. Corin. i. and had onelye knowen him