I Cannot sufficiently coniecture what wyl be the fynall ende of this so peruerse & corrupted world . Which is so straunge , 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 contencion hath not bene sinal , but hath cost much christian bloud . The which thing finally could none otherwise be resolued and brought to passe , them 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 reuerently 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 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 ministration . The land of Almayn was also replenished with plentye of good Bokes , compyled by sundrye excellente Clarkes , both learnedly and godly . Yea the noumbre of Bybles of the olde and newe Testamentes were infynite : which not onely the learned but also the vulgare people dyd diligently reade . Euery where and in euery Temple was contynual preachinges and sermons agreing in one vnite of doctryne . There was no place in the lande but ye should haue heard songe the psalmes of Dauid : yea , the wysdome of God dyd crye in the stretes . And to conclude it seemed that in these last dayes , the trew religion and the simplicitie of the auncient Church ( so longe tyme defaced ) was perfectly restablished and restored agayne . But nowe for one lytle myste and storme of temptacion , which is sodenlye hapned after so longe a caulme and fayre wether , dyuers are become so afrayde that they are vtterly declyned and fallen backe to those supersticions before expelled . And of which noumbre some are so reuoulted , that not onely they do willinglye abandon the verite manifestlye knowen , but also persist in tearing and renting thesame with theyr abhominable blasphemes , to th ende it mighte not appeare that they are turned from God , but from errour and heresye , in making theyr reuoultinge to seme no reuoulting , but rather a repentaunce and reconsiliation . The other sorte although they vse no such blasphemes agaynst the truth , but as thei haue knowen it , do kepe it secretely hyd in theyr hartes : yet neuerthelesse they do not refrayne to assiste and to present at the execrable masse and supersticious ydolatryes , nomore than the fyrst . And do not onely dissemble that which is in theyr hartes , but also the worste is agaynst theyr owne knowledge and conscience , they do outwardlye make a showe of that thinge , that they do not inwardli aproue , but detest & hate . And yet neuerthelesse in doyng hereof they do curiouslye searche the meanes to heale the secrete gnawing of theyr wounded conscience . They wryte to dyuers learned men , to knowe the certayntie , whether it be lawfull for a man that hath knowledge , to communicate and be present at the supersticious Ceremonies , or rather Papisticall blasphemes of the vngodlye , or no ? They make semblant to enquire of those thinges as though they dyd not know , what a man fearing God ought to do , or leaue vndone . But most of these do it not because thei would learne , but rather to th ende they mighte fynde some staye and comfort in the abusing of their consciences . But what man is that , that is so ignoraunt of God , and of all religion , that directly vnderstandeth not , that this question no thing apperteyneth vnto those that truly feare God ? neuerthelesse I wyl more dyligently from henceforth aduyse my selfe , how I maye directely aunswere those that shal interrogate and question with me hereof .

I cannot tell what deuylishe rage hath of late occupyed the myndes of a sort of fooles . They do complayne of these folyes that hath brought all the worlde in trouble , in the which also there is so lytle certytude , that for the space of these .xxx. yeares they haue contended together without any agrement , or certaynte therin . And this euyll is not newe . For what tyme hath there bene , that this supersticious contencion hath not vexed and troubled the world ? Through a heape of foolish questions , 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 religion 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 chaunged his opinion , accordinge as the tyme then requyred . And hetherto ther hath no euil hapned vnto him therefore , as it hath done vnto dyuers others . For he hath in euery condicion sought to lyue at his ease in pleasure , and hath wittely wounde him selfe oute of many troubles , wherwith amongst the rest he was afflicted , and that not onely in his outward conuersacion , 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 daunger for so vncerteyne a hope . And therfore now he beginneth to strike his sayle , and frameth him selfe vnto the present tyme . But herein , he & I do differ . For I do not care of any maner of religion , nor any opinions of thesame , nor do not passe a strawe to semble or dissemble in any maner of thinge that is . But he contrarye wyse ( although vpon euerye mocion he doeth chaunge his opinion , accommodating himself vnto the tyme ) cannot refrayne his harte from this conceyued rage , but continually ( as a sort of other fooles do ) tormenteth and vexeth him selfe therwith . And in this he is more vnfortunate and vnquiet , then I am : in that he cannot all together vnborden him selfe of these fantasticall opinions , as I do . And yet neuertheles he is more wise and prudent than 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 & afflictions , leading a difficile and perilous lyfe aswel for them selues , as theyr frendes : and fynally do fal into dyuers extreame daungers . But now I wyl call hym . Whence comest thou Temporisour ?

I come from the College , and from the ser●yce of the blowers and organ players .

What hast thou done there , seyng that thou art not accustomed to haunt that place ?

Yf I had the lybertie , that I had in tyme past , I would not nowe haunt those seruices , that my conscience so muche abhorreth : but I am now constrayned to do otherwyse , then I haue bene accustomed , yf I wyl auoyde to fal into extreame daungers . And thus hath tyme altered my doynges .

Thou doest wyselye in myne opinion : for what haue we to do with those strifes and contencions , that are rysen vp in our dayes , amongst the wyse vayne and ydle persons ? Lette vs obeye those that rule , and haue the auctorite to ordre these thinges , and can do vnto vs good or euyl , wel or wo.

Euen so I do , and so lyue in quietnesse as concerning the world . But for all that , my conscience is wonderfully troubled .

Wherfore I pray thee ?

Astest thou that ? Doest not thou knowe that those sinne greuously that do any thinge agaynst theyr conscience ?

That is nothing els but a dreame of the Theo logians , which I haue oftentymes hearde before : but I praye thee , consider dyrectly what maner of conscience thou hast .

Be it as be maye , I sinne as often as I do any thing agaynst the same .

I wyl not entre in disputacion 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 ?

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 them do so lyue , that it is not possible to iudge whether they haue any conscience , or feare of God , or no.

I do acknowledge and allowe theyr power and auctoritie .

What maner of conscience then hast thou , that refusest to obeye the hygher powers ?

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 haue auctoritie in temporall regimentes , but not in mens consciences , which are subiect vnto one onely God .

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 haue receyued auctorytie ouer all thinges : they haue in this worlde all maner of power and preeminence . Art thou ignoraunte of this saying : ( Dimidium imperij cum Ioue Cesar habet . ) Iupiter and Cesar haue 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 vnto the chyldren of men . God hath no maner of care of these thinges that he hath committed vnto the power of those that he hath or●eyned Monarches and Gouernours of the ●orld : to th end they may at theyr pleasure or●eyne the state of religion , as it shal seme vnto ●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 children , 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 conscience ) canst thou abandon and forsake them , in withdrawing thy helpe from them , when they haue 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 them : 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 circumuented and inclosed on euery syde . Aboue thee is the auctorite of the Maiestrate , to whom thou knowest and confessest we ought to obey . Equal by thy syde is thy wyfe , who is straytly commended vnto thee of God . Vnderneth thee are thy chyldren and familie , who all as right requyreth , cal vpon 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 haue taught thee ? Neare vnto 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 vnto thy self : wherfore then without any occasion 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 vnto the wyl and pleasure of the Maiestrates , not onely by an outwarde simulation , as I see thou doest , but also with the inward mocion , of thy harte , and leaue those disputacions vnto the learned deuynes & prudent Maiestrates : yf thei thinke mete to chaunge 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 .

Truely thy counsayl is very pleasaunt and agreable vnto the fleshe , but for all that thou 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 .

What occasion moueth thee to go vnto 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 .

For all thy sayinges : I wyll go to hym .

I wyll go also , to heare what these fooles shal deuyse together , & learne by what meanes they do thus torment theyr conscience .

Hearest thou Eusebe ? Stay a lytle , yf thy busynes requyre not to much hast .

Yonder commeth he that I haue 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 temptacion cometh , wythereth away . And more ouer me thinke I see with him his Cosyn Mondayn , a man allienated and deuyded from all religion . But for as muche as he calleth me , I wyll staye , and see what he would haue .

Whether goest thou , Eusebe ?

Into the feldes to walke , to recreate my spryte . What wilt thou haue with me ?

Of longe tyme I haue 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 cārest neyther night nor daye .

Yf it please thee , let vs retourne then to my house together ?

I am right well contente . What wilte thou do Mondayn ?

Yf I wist I should not offend you , I would be gladly with you at your communication ?

I shal be contented for my parte .

And I reiecte noman : much lesse then wyll I refuse a neyghbour . And as the trueth is compared vnto 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 vs , I wyll go in before , folowye both .

Peace be vnto this house .

And to all those that entre in . Come let vs go in yonder .

How manye bokes , From henceforth Mondayn speaketh as it were to him self , for the other do not aunswere him , as nothing passinge on his sayinges . Euen so we maye not cast pearles before swyne . &c and how litle houshold stuffe ? Is there a more foole then this man ?

Sitte downe at this Table .

We wyll , seyng thou biddest vs . Sit thou downe also .

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 .

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 euery one according to his conscience .

Yet agayne this conscience , what deuyl inuented that name ?

Thou knowest verye well Eusebius , what my substaunce is .

I know it to be very great , the Lord graunt that thou vse it wel , and that thou mayest possesse it , and it not thee .

Thou knowest also what a noumbre of children I haue .

The Lord increase them , and kepe them to his glory .

O foole what hast thou to do with the glory of God ? Thinke of thyne owne .

I desyre euen thesame withal my hart . Thou knowest furthermore in what reputacion I am in , with the Burgeses and Maiestrates .