The Observer of Time, Dialogues · Dialogue 1
¶The fyrſt Dialoge.
¶The perſones or Colocutours are, Euſebius, the Temporiſour, and Mondayne.
☞Euſebius.
I Cannot ſufficiētly coniecture what wyl be the fynall ende of this ſo peruerſe & corrupted world. Which is ſo ſtraūge, ſo wicked and troubleſome, that a Chriſtian man can fynde no place (no not amonge thoſe that hauehave, or ſeme to hauehave 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 contenciō hath not bene ſinal, but hath coſt much chriſtian bloud. The which thing finally could none otherwiſe be reſolued and brought to paſſe, thē by onelyonly cleauing vntounto the holy Scriptures, in ſearching therin the veryte, taught vntounto the world by Chriſte and his Apoſtles, and that beynge ones found out, not only reuerētly 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 hauehave not onelyonly imployed theyr pryuate ſtudye and labour, but alſo publikely without al feare hauehave auaunced theſame, by the ayde and Authoritie of the ordinary Maieſtrates. So that in dyuers places all Papiſticall doctryne and ſuperſticious ſeruices were vtterly aboliſhed, withal theyr falſe conſtitucions, which rather ſemed an apyſhe maſkinge, then a holy eccleſiaſticall miniſtratiō. The land of Almayn was alſo repleniſhed with plentye of good Bokes, compyled by ſundrye excellente Clarkes, both learnedly and godly. Yea the noumbre of Bybles of the olde and newe Teſtamentes were infynite: which not onelyonly the learned but alſo the vulgare people dyd diligently reade. EueryEvery where and in eueryevery Temple was contynual preachinges and ſermons agreing in one vnite of doctryne. There was no place in the lande but ye ſhould hauehave heard ſonge the pſalmes of Dauid: yea, the wyſdome of God dyd crye in the ſtretes. And to conclude it ſeemed that in theſe laſt dayes, the trew religion and the ſimplicitie of the auncient Church (ſo longe tyme defaced) was perfectly reſtabliſhed and reſtored agayne. But nowe for one lytle myſte and ſtorme of temptacion, which is ſodenlye hapned after ſo longe a caulme and fayre wether, dyuers are become ſo afrayde that they are vtterly declyned and fallen backe to thoſe ſuperſticions before expelled. And of which noumbre ſome are ſo reuoulted, that not onelyonly they do willinglye abandon the verite manifeſtlye knowē, but alſo perſiſt in tearing and renting theſame with theyr abhominable blaſphemes, to thende it mighte not appeare that they are turned from God, but from errour and hereſye, in making theyr reuoultinge to ſeme no reuoulting, but rather a repentaunce and reconſiliation. The other ſorte although they vſe no ſuch blaſphemes agaynſt the truth, but as thei hauehave knowē it, do kepe it ſecretely hyd in theyr hartes: yet neuertheleſſe they do not refrayne to aſſiſte and to preſent at ye execrable maſſe and ſuperſticious ydolatryes, nomore thē the fyrſt. And do not onelyonly diſſemble that which is in theyr hartes, but alſo ye worſte is agaynſt theyr owne knowledge and conſcience, they do outwardlye make a ſhowe of that thinge, that they do not inwardli aproue, but deteſt & hate. And yet neuertheleſſe in doyng hereof they do curiouſlye ſearche the meanes to heale the ſecrete gnawing of theyr wounded conſcience. They wryte to dyuers learned men, to knowe the certayntie, whether it be lawfull for a man that hath knowledge, to communicate and be preſent at the ſuperſticious Ceremonies, or rather Papiſticall blaſphemes of the vngodlye, or no? They make ſemblant to enquire of thoſe thinges as though they dyd not know, what a mā fearing God ought to do, or leaue vndone. But moſt of theſe do it not becauſe thei would learne, but rather to thende they mighte fynde ſome ſtaye and comfort in the abuſing of their conſciences. But what man is that, that is ſo ignoraunt of God, and of all religion, that directly vnderſtandeth not, that this queſtiō no thing apperteyneth vntounto thoſe that truly feare God? neuertheleſſe I wyl more dyligently frō henceforth aduyſe my ſelfe, how I maye directely aunſwere thoſe that ſhal interrogate and queſtion with me hereof.
¶Mondayn.
I cannot tell what deuyliſhe rage hath of late occupyed the myndes of a ſort of fooles. They do complayne of theſe folyes that hath brought all the worlde in trouble, in the which alſo there is ſo lytle certytude, that for ye ſpace of theſe .xxx. yeares they hauehave contended together without any agrement, or certaynte therin. And this euyll is not newe. For what tyme hath there bene, that this ſuperſticious contencion hath not vexed and troubled the world? Through a heape of fooliſh queſtiōs, of God, of the trew ſeruyce of God, of the truth, of the religion, and I cannot tell what other fantaſies. At whom I laughe at pleaſure, withoute bynding my ſelfe to any maner of religion, vnles it be to my commoditie and profyte: and ſo I fynd my ſelfe moſt at reſt and eaſe, vſing all thinges at my pleaſure, in caſting a ſyde al ſolicitude and care, that occurreth and hapneth by the occaſion of religion. But me thinkes I ſee yonder my Coſyn Temporiſour, who is in myne opinion wyſer, then a great manye of other, in that he hath without any greate difficultie abandoned this new found religiō lately introduced. For as I remembre it is not paſt xx. yeares agone, that this fantaſtical newe opinion began to budde forth and reuyue. And then this felow was one of the fyrſt that chaū ged his opinion, accordinge as the tyme then requyred. And hetherto ther hath no euil hapned vntounto him therefore, as it hath done vntounto dyuers others. For he hath in eueryevery condicion ſought to lyue at his eaſe in pleaſure, and hath wittely wounde him ſelfe oute of many troubles, wherwith amongſt the reſt he was afflicted, and that not onelyonly in his outward cōuerſacion, but alſo inwardly in his conſcience. He hath nowe perſiſted and continued in this lybertie that they terme (Chriſtian) as long as it ſerued to his purpoſe and quietnes. But nowe in as much as he cannot perſeuer therein (the tyme ſo altering) without ymmynent daunger both of body and goodes: he loueth rather to folowe the thing that ſerueth to his commoditie, then as abedlem to put him ſelfe in daūger for ſo vncerteyne a hope. And therfore now he beginneth to ſtrike his ſayle, and frameth him ſelfe vntounto the preſent tyme. But herein, he & I do differ. For I do not care of any maner of religion, nor any opinions of theſame, nor do not paſſe a ſtrawe to ſemble or diſſemble in any maner of thinge that is. But he contrarye wyſe (although vponupon euerye mocion he doeth chaunge his opinion, accommodating himſelf vntounto the tyme) cannot refrayne his harte from this conceyued rage, but continually (as a ſort of other fooles do) tormenteth and vexeth him ſelfe therwith. And in this he is more vnfortunate and vnquiet, then I am: in that he cannot all together vnborden him ſelfe of theſe fantaſticall opinions, as I do. And yet neuertheles he is more wiſe and prudent thē the other ſort, the which (I cannot tell for what ſuperſticion ſake) do ſubmit and geue ouer them ſelues to a thouſand maner of myſeries & afflictiōs, leading a difficile and perilous lyfe aſwel for thē ſelues, as theyr frendes: and fynally do fal into dyuers extreame daungers. But now I wyl call hym. Whence comeſt thou Temporiſour?
¶Temporiſour.
I come from the College, and from the ſer…yce of the blowers and organ players.
Mondayne.
What haſt thou done there, ſeyng that thou art not accuſtomed to haunt that place?
¶Temporiſour.
Yf I had the lybertie, that I had in tyme paſt, I would not nowe haunt thoſe ſeruices, that my conſcience ſo muche abhorreth: but I am now conſtrayned to do otherwyſe, then I hauehave bene accuſtomed, yf I wyl auoyde to fal into extreame daungers. And thus hath tyme altered my doynges.
¶Mondayne.
Thou doeſt wyſelye in myne opinion: for what hauehave we to do with thoſe ſtrifes and cō tenciōs, that are ryſen vp in our dayes, amōgſt the wyſe vayne and ydle perſons? Lette vsus obeye thoſe that rule, and hauehave the auctorite to ordre theſe thinges, and can do vntounto vsus good or euyl, wel or wo.
¶Temporiſour.
Euen ſo I do, and ſo lyue in quietneſſe as concerning the world. But for all that, my cō ſcience is wonderfully troubled.
¶Mondayne.
Wherfore I pray thee?
¶Temporiſour.
Aſteſt thou that? Doeſt not thou knowe that thoſe ſinne greuouſly that do any thinge agaynſt theyr conſcience?
¶Mondayne.
That is nothing els but a dreame of ye Theo logians, which I hauehave oftentymes hearde before: but I praye thee, conſider dyrectly what maner of conſcience thou haſt.
¶Temporiſour.
Be it as be maye, I ſinne as often as I do any thing agaynſt the ſame.
¶Mondayne.
I wyl not entre in diſputaciō with the touching the qualitie of the conſcience: but I demaunde of thee, yf thou thinke that the Princes and Maieſtrates that conſtrayne thee to go to the ſeruyces of the Papiſtes, are not moued thereunto by theyr conſciences: to wytte, to reſtabliſhe by theyr power and auctorytie, the olde accuſtomed Religion, that hath bene aboliſhed theſe certayne yeares?
¶Temporiſour.
I wyll not denye, but that it maye be, that ſome of them do it, theyr conſciences mouinge them thereunto: but it cannot be alſo denyed, that dyuers of thē do ſo lyue, that it is not poſſible to iudge whether they hauehave any conſcience, or feare of God, or no.
¶Mondayn.
Thou mayſt not for all that doubt, but that they are conſtituted in auctoritie, and hauehave power ouer theyr ſubiectes.
¶Temporiſour.
I do acknowledge and allowe theyr power and auctoritie.
¶Mondayn.
What maner of conſcience then haſt thou, that refuſeſt to obeye the hygher powers?
¶Temporiſour.
I do not al together refuſe that, but rather thinke that they ought to be obeyed onelye in worldly matters, and ſecular cauſes, and not in religion. I thinke certainly they hauehave auctoritie in temporall regimentes, but not in mens conſciences, which are ſubiect vntounto one onelyonly God.
¶Mondayn.
Thou abuſeſt thy ſelf, wherfore laye a ſyde this thy fooliſhe and ſcrupelous conſcience, & deſiſte from all care and penſyfnes of mynde, which conſumeth thy body without any occaſion or purpoſe. And know this, that the Maieſtrates hauehave receyued auctorytie ouer all thinges: they hauehave in this worlde all maner of power and preeminence. Art thou ignoraunte of this ſaying: (Dimidium imperij cum Ioue Ceſar habet.) Iupiter and Ceſar hauehave the Empire deuyded betwene them. And becauſe thou ſhalte not reiecte this, as the ſaying of a Panym: ſee how the ſcripture confyrmeth it.Pſal. 115. The heauen is the Lordes, but as for the earth he hath geuen it vntounto the chyldren of men. God hath no maner of care of theſe thinges that he hath cō mitted vntounto ye power of thoſe that he hath or…e yned Monarches and Gouernours of the …orld: to thend they may at theyr pleaſure or…eyne the ſtate of religion, as it ſhal ſeme vntounto …hem expedient for the better ordre and regi…ent of theyr ſubiectes, and to them we muſte …beye in all thinges. Furthermore thou haſt a wyfe and childrē, ouer whom by the appoyntmente of God thou haſte eſpeciall charge: by what conſcience then I praye thee (ſeyng thou doeſt ſo often alledge thy conſciēce) canſt thou abandō and forſake them, in withdrawing thy helpe from them, whē they hauehave nede of thee? Furthermore thou haſt thy neyghbours, with whom thou art bound to lyue in peace & tranquilite, as yf thou wart but one bodi with thē: With what conſcience canſt thou then refuſe theyr honeſt requeſt to remayn and dwel with them, and do as they do? See howe thou arte circūuented and incloſed on eueryevery ſyde. Aboue thee is the auctorite of the Maieſtrate, to whō thou knoweſt and cōfeſſeſt we ought to obey. Equal by thy ſyde is thy wyfe, who is ſtraytly commended vntounto thee of God. Vnderneth thee are thy chyldren and familie, who all as right requyreth, cal vponupon thee for thy help. Yf thou then do abandon and withdraw thy helping hand from them, haſt thou not falſifyed thy fayth, as often tymes thy preachers hauehave taught thee? Neare vntounto thee are thy neyghbours, to whom thou oughteſt to be fyrinelye vnited, as one membre with another. I omitte here what thou oweſt of duetye vntounto thy ſelf: wherfore then without any occaſiō doeſt thou ſo much afflicte and diſquyet thy ſelf in a matter ſo apparant, for a lytle folyſhe and ſcrupelous conſcience ſake? Folowe rather my counſayl: frame thy ſelfe vntounto the wyl and pleaſure of the Maieſtrates, not onelyonly by an outwarde ſimulation, as I ſee thou doeſt, but alſo with the inward mociō, of thy harte, and leaue thoſe diſputacions vntounto the learned deuynes & prudēt Maieſtrates: yf thei thinke mete to chaūge olde thinges, wel, obey thou, let it ſuffyſe thee that thou haſte bene of that ſecte and opinion theſe .xx. yeares. Yf they thinke it expedient to reſtabliſhe auncient cuſtomes, and to redyfye agayne that whiche of late hath bene ruyned, content thy ſelfe lykewyſe: yf they make anye inhibicions, beware thou do not tranſgreſſe agaynſt them: yf they commaunde any thinge, obeye the ſame: and by this meanes thou ſhalt pleaſe all men, and ſhalt be reputed prudente, diſcrete and well aduyſed: & ſo thyne affayres and ſubſtaunce ſhall remayne in peace & tranquilitie, and ſhalt poſſeſſe theſame in quietnes: for what follye is it to do that thinge by conſtraynte and compulſion that thou mayeſt do willingly, and although thou would eſt not do it, yet ſhalte thou be compelled.
¶Temporiſour.
Truely thy counſayl is very pleaſaunt and agreable vntounto the fleſhe, but for all that yu haſt not as yet healed the wound of my conſcience. This is a good counſayl to concerue and kepe my goodes, but my conſcience doeth vtterlye reponge agaynſt it. For all that thou haſt alleged of the auctorytie of the Maieſtrates and Princes, and then of my wyfe, chyldren and neyghbours, is not according to the worde of God, as I could ſufficiently proue by dyuers obiections. But I perceyue yonder Euſebius, who is a man truely fearing God, and louing pure religion. I wil ſpeake with him, we muſt make a little haſte, for he goeth apace, he hath ſome boke in his hand, it may be that he commeth forthe to walke abroade to recreate hys mynde in meditating ſome good thing.
¶Mondayn.
What occaſiō moueth thee to go vntounto him, he is a ſimple ſuperſticious Idiote? There is no doubt but the boke that he hath in his hand is a new Teſtament, that is to ſay: the doctrine of ſuperſticion where withall the worlde is troubled.
¶Temporiſour.
For all thy ſayinges: I wyll go to hym.
¶Mondayn.
I wyll go alſo, to heare what theſe fooles ſhal deuyſe together, & learne by what meanes they do thus torment theyr conſcience.
¶Temporiſour.
Heareſt thou Euſebe? Stay a lytle, yf thy buſynes requyre not to much haſt.
¶Euſebius.
Yonder commeth he that I hauehave dyuers tymes deſyred to talke withall,Euſebius ſpeaketh to himſelfe. to proue yf I coulde reduce him into the righte waye: but I feare me it is but loſt laboure, for he is a perfyte Temporiſour as well in name as in facte, ſuche a one as beleueth for a tyme, and when temptaciō cometh, wythereth away. And more ouer me thinke I ſee with him his Coſyn Mō dayn, a man allienated and deuyded from all religion. But for as muche as he calleth me, I wyll ſtaye, and ſee what he would hauehave.
¶Temporiſour.
Whether goeſt thou, Euſebe?
¶Euſebius.
Into the feldes to walke, to recreate my ſpryte. What wilt thou hauehave with me?
¶Temporiſour.
Of longe tyme I hauehave purpoſed to come & vyſite the at thy houſe, to confarre with the of this miſerable ruyne of oure religion, whiche thing troubleth my ſprytes ſo much, that I cā reſt neyther night nor daye.
¶Euſebius.
Yf it pleaſe thee, let vsus retourne then to my houſe together?
¶Temporiſour.
I am right well contente. What wilte thou do Mondayn?
¶Mondayn.
Yf I wiſt I ſhould not offēd you, I would be gladly with you at your communication?
¶Temporiſour.
I ſhalbe contented for my parte.
¶Euſebius.
And I reiecte noman: much leſſe then wyll I refuſe a neyghbour. And as the trueth is cō pared vntounto light, euen ſo is ſhe not afrayde to ſhyne and appeare before al maner of perſons. God wylleth, that we do aſſemble together in his name, & hath promyſed to be in the middes of vsus, I wyll go in before, folowye both.
¶Temporiſour.
Peace be vntounto this houſe.
¶Euſebius.
And to all thoſe that entre in. Come let vsus go in yonder.
¶Mondayn.
How manye bokes,Frō hēceforth Mō dayn ſpeaketh as it were to him ſelf, for the other do not aunſwere hī, as nothīg paſſinge on his ſay inges. Euen ſo we maye not caſt pearles before ſwyne. &c and how litle houſhold ſtuffe? Is there a more foole then this man?
¶Euſebius.
Sitte downe at this Table.
¶Temporiſour.
We wyll, ſeyng thou biddeſt vsus. Sit thou downe alſo.
¶Mondayn.
I hadde leuer ſit at a table furniſhed with wyne, then with bokes. I ſee nothing here but papers, I would to God the rattes and myce had eaten them all: for and theſe bokes were not, we ſhould lyue in more peace in the world then we now do.
¶Euſebius.
Graunt O Lord Ieſus Chriſt, that we may profite in ſome thing to the glory of thy name. Now Temporiſour ſaye what thou wilt, and we wyl heare thee, and communicate together frely eueryevery one according to his conſcience.
¶Mondayn.
Yet agayne this conſcience, what deuyl inuented that name?
¶Temporiſour.
Thou knoweſt verye well Euſebius, what my ſubſtaunce is.
¶Euſebius.
I know it to be very great, the Lord graūt that thou vſe it wel, and that thou mayeſt poſſeſſe it, and it not thee.
¶Temporiſour.
Thou knoweſt alſo what a noumbre of children I hauehave.
¶Euſebius.
The Lord increaſe them, and kepe them to his glory.
¶Mondayn.
O foole what haſt thou to do with the glory of God? Thinke of thyne owne.
¶Temporiſour.
I deſyre euē theſame withal my hart. Thou knoweſt furthermore in what reputaciō I am in, with the Burgeſes and Maieſtrates.
¶Mondayn.
Thou doeſt wel to thinke of theſe thinges, beware that thou doeſte not haſarde them to much.
¶Euſebius.
I knowe all thoſe thinges, my frend Temporiſour.
¶Temporiſour.
Now am I come to this yſſewe, eyther to haſard and forſake all together, or els to ioyne my ſelf with other men, in being preſent at the papiſticall ſeruices and ſuperſticions by diſſimulation. Wherefore I beſeche thee in the name of God, that thou wilt tell me thyne aduyſe, yf it be lawefull without offence of conſcience to him that knoweth the veritie of the holy ſcriptures, to be preſent at the papiſticall ſuperſticious ſeruices through the compulſiō of his ſuperiours?
¶Mondayn.
What a fooliſhe queſtion is this to enquire (yf it be lawfull) when that neceſſite and conſtraynt teacheth him, what he ought to do?
☞Euſebius.
Thou mayeſt eaſelye gather myne aduyſe herein, by that which thou ſeeſt me do, for I do that, that I thinke to be the beſt, yf I had here in a better iudgement, truely I woulde put it in practyſe.
☞Mondayn.
Yf thou wart in his place thou wouldeſt do otherwyſe.
☞Temporiſour.
I ſee wel what thou doeſt. Thou doeſt kepe thy ſelfe from coming to any of the papiſticall ſeruyces. But that notwithſtanding I deſyre to know yf I may not be there without finne?
☞Euſebius.
Yf thou mighteſt ſo be there, euē ſo would I, and alſo all other that nowe abſtayne them ſelues thence: for I thinke it nomore lawefull for thee to be there, thē for me. But fyrſt let me vnderſtand how thou doeſt behaue thy ſelf in this poynt.
☞Temporiſour.
How that I do behaue my ſelf? I do obeye the ordinaunces of the Maieſtrates, & I come to theyr ſeruices according as they hauehave commaunded.
☞Mondayn.
Therein thou doeſt not fooliſhly.
☞Euſebius.
Is it trew? Doeſt thou fyrſt of al the thing that they commaunde thee: and then aſke yf it be well done? Why dyddeſt thou not rather fyrſt aſke, what had bene the duetye of a man fearing God, and after thou hadſt knowē theſame, to hauehave putte it in practyce? Doeſt thou not remembre this olde ſentence: fyrſte determyne, and then put in executiō? But thou haſt done cleane contrarye.
☞Mondayn.
He hath done both wyſely and aduyſedly, according to the preſente neceſſitie: but in the other thinge he hath done fooliſhly.
¶Temporiſour.
You hauehave ſayd wel, but I was forced to do as I dyd.
☞Euſebius.
Wherto then ſerueth it to aſke counſayl, yf it be lawefull, or no, ſeyng thou art reſolued to do the thing that they compell thee? Conſultacion belongeth vntounto thoſe that are about to determyne a thing, the thing beyng as yet nether done, nor begon: beyng in theyr facultie either to do, or vndo: thoſe (I ſaye) may receyue profyte by conſulting and inquiring thereof. But ſeyng that thou haſt loſt this libertie, by thine owne folye, I cannot perceyue to what ende & purpoſe thou moueſt this queſtion, after it is done.
☞Mondayn.
It is without all ordre.
☞Temporiſour.
I am not putte from this lybertie, but as I ſayd before, I am forced to do that the Maieſtrates commaundeth.
☞Euſebius.
Yf thou be a chriſtian man, thou canſt not be compelled to do an vnlawfull thing.
☞Mondayn.
This felow is out of his wyt: yf he cannot be compelled, no man would compell him: but they do conſtrayne him, ergo he maye be conſtrayned.
☞Temporiſour.
What can I not be compelled?
☞Euſebius.
All theyr commaundementes hauehave a condition annexed thereunto, to wytte, yf anye man wyll not obeye, that he be puniſhed.
☞Temporiſour.
It is ſo.
☞Euſebius.
Thē mayſt thou chuſe, ether to do that they commaunde, or els to endure and ſuffre that which the condicion annexed thereunto doeth threaten. Thou mayſt chuſe then, one or other.
☞Temporiſour.
I knowe all this to be trew.
☞Euſebius.
Seyng thē that thou mayſt chuſe according to thy pleaſure, how canſt thou ſaye then, that thou art conſtrained: There can be no compulſion, whereas there is election.
☞Temporiſour.
I cannot denye it: but it is daungerous to fall into the handes of thoſe that may oppreſſe and ſubdue me. For feare whereof, I do that they commaunde me.
☞Mondayn.
Wyſely done.
☞Euſebius.
But it is a greater matter to fal into the hā des of the lyuing god, that is of power not only to kyll the body, but alſo to caſt the ſoule into hell fyre.
☞Mondayn.
Theſe felowes are afrayde of ſhadowes. They prate of a fyre, yt nomā as yet euer ſawe, and in the meane tyme they fall into burninge flammes that apparantly conſumeth them.
☞Temporiſour.
Thou ſayeſt well. But I am ſo feble that I am not able to endure the puniſhmēt that they threaten me withall, yf I do not obeye them.
☞Euſebius.
I knowe that the ſpyryte is readye, but the fleſhe is weake. But for all that we are not to be excuſed, yf through infyrmitie we do anye thing yt greatly offendeth the Maieſtie of god: we ought rather to cōplaine of this infirmitie, thē to ſeeke meanes to excuſe & couer the ſame. Let vsus purely confeſſe our ſynne, and not ſeke to hyde it, praying the Lord continually to increaſe and confyrme our fayth. But let vsus proceade further: I demaūd ſecūdarely my frend Temporiſour, what thou thinkeſt in thy harte whē thou art preſent with the papiſtes at their ſeruices? Thou dydſt aſke of me euē now, yf it be lawfull for thee to be there. But what aunſwereth thy conſcience to my queſtion? Thou canneſt not be ignoraunt therof.
☞Temporiſour.
Seynge thou aſkeſte me of my conſcience Euſebie, I cannot denye but fyrſt of al before I wente vntounto the papiſticall ſeruices my conſcience dyd inceſſantlye admoniſhe me that I ſhould not go thyther. She ſayde that this acceſſe and coniunction with the vngodlye, was nothinge els but a manifeſt renouncinge of the veritie knowen, and a confyrmation of all ſuperſticion. She threatened me alſo with the greate indignation and wrathe of almightye GOD, yf I dyd ſo. And that I ſhoulde fall thereby into execrable blyndneſſe, and other horryble euylles. And after I had bene there, ſhe accuſed me of my facte, and that at the firſt tyme verye ſharpely: but after that eueryevery tyme that I went, leſſe then other: ſo that nowe in a maner I fele in my conſcience no repugnaunce of my goyng thether.
☞Euſebius.
O Temporiſour, yf thou ſayeſt truely, then arte thou in the waye of reprobation, oute of the which thou ſhalte not be able to eſcape, yf thou doeſt not forthwith withdraw thy ſelfe: for it is a heauy burthen, the condemnation of oure owne conſcience: and it is verye daungerous to expreſſe and expell the fyrſte mocions and pryckinges thereof, euen the nexte waye to make the harte all together incenſyble and withoute all vnderſtandinge. And what requyreſte thou nowe Temporiſour, but that I woulde take awaye theſe gnawinges and prickinges of thy conſcience, by affyrminge that thou mayeſt ſurelye and lawefullye go vntounto theyr ſuperſtycious ſeruyces, to thende that thou mayeſt nowe doe the ſame wyth a quyet conſcience, that before thou dyddeſte wyth a ſorowefull harte. Yf thou deſyre to knowe nothinge but thys, thou neadeſte not to enquyre of me, for thou haſte a teacher in thyne owne boſome, that is ſufficientlye able to inſtructe thee in that behalfe. For by thine owne proper iudgemente thou doeſte the thing that perteyneth not vntounto a Chriſtian man to doe: and yet thou aſkeſte whether thou doeſt well or euyll.
☞Mondayn.
In all my lyfe I neuer ſawe more greater fooles, peſtring and troublinge themſelues ſo vnadúyſedly about vanitie and follie. Were it not better all together to withdraw our ſelues from all opinion of God and of religion, then to wrap our ſelfes in theſe troubles?
☞Temporiſour.
Thou killeſt me Euſebie, thou doubleſt my grefe. Before I moſt myſerably tormented my ſelfe with myne owne iudgement, and now in ſeking helpe, I fynd preſent death.
☞Euſebius.
I am moued to pytye, to behold thy myſerable ſtate, and not onelyonly thyne, but all other our poore brethren, that are oppreſſed with ſuche anguiſhes, by the wickednes of ſome mē, or by theyr ſuperſticions.
☞Mondayn.
Youre myſerye proceadeth not from the ſuperſticion of other, but of yourſelues.
☞Temporiſour.
Leaue, I pray thee theſe thinges, and come to the yſſewe: what knoweſt thou yf the Lord wyll extende his mercye hereafter towardes me: Do not repute me amongeſt the noumbre of thoſe that hauehave nomore hope of ſaluation, I cannot yet diſpayre of the grace of God. But now (I pray thee) aunſwere directely vntounto my queſtion: and as touching that, that bordeneth my conſcience, let vsus omitte it for a whyle.
☞Mondayn.
Hitherto I hauehave heard the purpoſe of your communication together: but for aſmuch as I am come hyther, nether to diſpute, nor to iudge but onelyonly to heare, I wyll leaue you in youre diſputacion. OnelyOnly there is one thing wherof I wyll admoniſhe you. Remembre alwayes yt neceſſitie is a heauy burthen. And now I leaue you, for I hauehave other more greater affayres.
☞Euſebius.
My frend, we wyll not kepe thee frō thyne affayres. But thou Temporiſour, what wylt thou do?
☞Temporiſour.
Seyng that this my neyghbour wil depart I cannot with myne honeſty ſuffre him to returne home alone, but wyl go with him, and afterward wyll returne agayne.
☞Euſebius.
I wyll tarye thy comming. But I pray thee (yf it be poſſible) bring with thee thy frend Irenius, for he is a gentyll perſon, and is not altogether alienated from religion: and alſo the noumbre of three is more perfecte, and more mete for ſuch a collation.
☞Temporiſour.
I wyll bringe hym, yf I can.
☞Mondayn.
Pardon me Euſebie in that I do departe, and breake the purpoſe of youre communication. Yf I can do you any pleaſure towardes the Maieſtrates of the cytie, lette me knowe it, and ye ſhall commaunde me, I wyll not fayle. I am yours.
☞Euſebius.
I moſt hartely thanke you. Thou Temporiſour, come agayne quickely: leaſt ſupper tu… approching we be conſtrayned to leaue our diſputacion.
¶Temporiſour.
I wyll come agayne ſtrayghtway.
☞The ende of the Dialoge.