An excellent new Commedie, Intituled: The Conflict of Conſcience. CONTAYNINGE, A moſt lamentable example, of the dolefull deſperation of a miſerable worldlinge, termed, by the name of PHILOLOGVS, who forſooke the trueth of Gods Goſpel, for feare of the loſſe of lyfe, & worldly goods.
Compiled, by Nathaniell Woodes. Miniſter, in Norwich.
¶ The Actors names, deuided into ſix partes, moſt conuenient for ſuch as be diſpoſed, either to ſhow this Comedie in priuate houſes, or otherwiſe.
| Prologue. |
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Sathan. |
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Auarice. |
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| Mathetes. |
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Tyrranye. |
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Suggeſtion. |
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| Conſcience. |
for one.
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Spirit. |
for one.
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Gisbertus. |
for one.
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| Paphinitius. |
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Horror. |
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Nuntius. |
|
| |
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Euſebius. |
|
|
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| Hypocriſie. |
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Cardinal. |
|
|
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| Theologus. |
for one.
|
Cacon. |
for one.
|
Philologus |
for one.
|
AT LONDON Printed, by Richarde Bradocke dwelling in Aldermanburic, a little aboue the Conduict. Anno 1581.
The Prologue.
VVHen whirling windes which blowe with bl
•
ſt
•…
ng blaſt,
Shall ceaſe their courſe, and not the Ayre
•…
ooue.
But ſtill vnſtirred it doth ſtand, it chaunceth at the laſt,
To be infect, the trueth hereof euen day by day we prooue,
For deepe within the Caues of earth, of force it doth beho
•
e,
Sith that no windes do come thereto, the Ayre out to beate,
By ſtanding ſtil the cloſed ayre, doth breede infections great.
¶ The ſtreame or flood, which runneth vp and downe,
Is far more ſweete, then is the ſtanding brooke.
If long vnworne, you leaue a Cloake or Gowne,
Moathes will it marre, vnleſſe you thereto looke:
Againe, if that vppon a ſhelfe, you place, or ſet a booke▪
And ſuffer it there ſtill to ſtand, the wormes will ſoone it eate:
A Knife likewiſe, in ſheath layde vp, the ruſt will marre and freat.
¶ The good road horſſe, if ſtill at racke he ſtand,
To reſty
•
ade will ſoone tranſformed be,
If long vn
•…
ld, you leaue a fertile lande,
From ſtrecke, and weede, no place wilbe left free:
By theſe examples, and ſuch like, approoue then well may wee,
That idlenes more euills doth bring, into the minde of man,
Then labour great in longer tyme, againe expell out can.
¶ Which thing our Author marking well, when weried was his minde,
From reading graue and auncient workes, yet loth his time to looſe,
Bethought himſelfe, to eaſe his heart, ſome recreance to fynde
And as he muſed in his minde, immediately aroſe,
A ſtraunge example done of late, which might as he ſuppoſe,
Stirre vp their mindes to godlines, which ſhoulde it ſee or heare,
And therefore humbly doth you pray, to geue attentiue care.
¶ The argument or ground wheron our Author chefely ſtayed,
Is (ſure) a Hyſtory ſtraunge and true, to many men well knowne,
Of one through loue of worldly wealth, and feare of death diſmaide,
Becauſe he would his lyfe and goods, haue kept ſtill as his owne,
From ſtate of grace wherein he ſtoode, was almoſt ouerthrowne:
So that he had no power at all, in heart firme fayth to haue,
Tyll at the laſt, God chaungd his mynde his mercies for to craue.
¶ And here, our Author, thought it meete, the true name to omit,
And at this time▪ imagine him PHILOLOGVS to be,
Firſt, for becauſe▪ a Comedie, will hardly him permit,
The vices of one priuate man, to touch particulerly,
Againe, nowe ſhall it ſtirre them more, who ſhall it heare or ſee,
For if this worldling had ben namde, we wold ſtraight deeme in minde,
That all by him then ſpoken were, our ſelues we would not finde.
¶ But ſyth PHILOLOGVS is nought elſe, but one that loues to talke,
And common of the worde of God, but hath no further care,
According as it teacheth them, in Gods feare for to walke,
If that we practiſe this in deede, PHILOLOGI we are,
And ſo by his deſerued fault, we may in time beware,
Nowe, if as Author firſt it meant, you heare it with this gayne,
In good behalfe he will eſteeme, that he beſtowed his payne.
¶ And for becauſe we ſee by proofe, that men do ſoone forget,
Thoſe thinges for which to call them by, no name at all they knowe,
Our Author for to helpe ſhort wittes, did thinke it very meete,
Some name for this his Comedy, in preface for to ſhowe,
Nowe names to natures muſt agree, as euery man do knowe,
A fitter name he could in mynde, no where excogitate,
Then, THE CONFLICT OF CONSCIENCE, the ſame to nominate.
A cruell Conflict certainly, where Conſcience takes the foyle,
And is conſtrained by the fleſh, to yelde to deadly ſinne,
Whereby the grace and loue of God, from him, his ſinne doeth ſpoyle,
Then (wretch accurſt) ſmall power hath, repentance to beginne,
This Hyſtorie here, example ſhowes, of one faſt wrapt therein,
As in diſcourſe before your eyes, ſhall plainely prooued be,
Yet (at the laſt) God him reſtoarde, euen of his mercie free.
¶ And though the Hiſtorie of it ſelfe, be too too, dolorus,
And would conſtraine a man with teares of blood, his cheekes to wett,
Yet to refreſh the myndes of them that be the Auditors,
Our Author intermixed hath, in places fitt and meete,
Some honeſt mirth, yet alwaies ware, DECORVM, to exceede:
But liſt, I heare the players preſt, in preſence foorth to come,
I therefore ceaſe, and take my leaue, my Meſſage I haue done. Exit.
FINIS.
The Conflict of Conſcience.
Acte firſt.
Sceane 1.
SATHAN.
HIgh time it is for mée to ſtirre about,
And doo my beſt, my kingdom to maintaine,
For why? I ſée of enemies a rought:
Which all my lawes, and Statutes doo diſdaine:
Againſt my ſtate, d
••
fight and▪ ſtriue amaine.
Whome, in time if I doo not diſſipate,
I ſhall repent it, when it is to late.
My mortall foe, the Carpenters poore ſonne,
Againſt my Children, the Phariſes I meane,
Vpbraiding them, did vſe this compariſon,
As in the ſtorie of his lyfe, may be ſéene,
There was a man, which had a vinyard greene:
Who letting it to huſbandmen vnkinde,
In ſteade of fruite, vnthankfulneſſe did finde.
So that his Seruantes, firſtly they did beate,
His Sonne lykewiſe, they afterward did kill,
And héere vpon that man in furie great:
Did ſouldiers ſend, theſe Huſbandmen to ſpill,
Their Towue to burne, he did them alſo will.
But out alas, alas, for woe I crie,
To vſe the ſame, farre iuſter cauſe haue I,
For where the kingdome, of this worlde is myne,
And his, on whom I will the ſame beſtow,
As Prince héereof, I did my ſelfe aſſigne:
My darling deare, whoſe faithfull liue I know,
Shall neuer faile from mée, but daylie flow:
But who that is: perhaps ſome man may doubt.
I will therfore in bréefe; purtraict and paint him out.
The mortall man by natures rule is bound
That Child to fauour, more then all the reſt,
Which to himſelfe in face, is lykeſt found:
So that he ſhall with all his goodes be bleſt:
Euen ſo doo I eſtéeme and lyke him beſt,
Which doeth moſt neare my dealyngs imitate,
And doth purſue Gods lawes, with deadly hate.
As therefore I, when once in Angels ſtate,
I was, did thinke my ſelfe, with God as mate to bée,
So doeth my ſonne himſelfe, now eleuate,
Aboue mans nature, in rule and dignitie.
So that in terris Deus ſum, ſaith he:
In earth I am a God, with ſinnes for to diſpence,
And for rewardes, I will forgiue eche manet of offence.
I ſaide to Eue, tuſh, tuſh, thou ſhalt not die,
But rather ſhalt as God, know euerie thing:
My ſonne likewiſe, to maintaine Idolatrie,
Saith tuſh what hurt can carued Idols bring?
Diſpiſe this law of God, the heauenly King:
And ſet them in the Churche, for men thereon to looke,
An Idoll doth much good, it is a laymans booke.
Nemb
•
oth that Tyrant, fearing Gods hande,
By mee was perſwaded to builde vp high Babell:
Whereby he preſumed, Gods wrath to withſtande:
So hath my Boy, deuiſed very well,
Many prety toyes, to kéepe mens ſoule from hell:
Liue they neuer ſo euill héere, and wickedly,
As Maſſes, trentalles, Pardons, and Scala coeli.
I egged on Pharao of Eg
•
pt the King,
The Iſraelites to kill, ſo ſoone as they were borne:
My darling likewiſe, doeth the ſelfe ſame thing:
And therefore cauſe Kinges, and Princes to be ſworne,
That with might and maine, they ſhal kéepe vs his horn.
And ſhall deſtroy with fire, Are and ſworde,
Such as againſt him, ſhall ſpeake but one worde.
And euen as I was ſome what to ſlow,
So that not withſtanding, the Iſralites did augment:
So for lack of murthering Gods people doo grow,
And dayly increaſe, at this time preſent:
Which my ſonne ſhall feele incontinent.
Yet an other practiſe, this euill to withſtand,
He learned of
〈◊〉
, which now he takes in hand.
For when as Moſes, I might not deſtroy,
Becauſe that he was of the Lord appointed,
To bring the people from thraldome to ioy:
I did not ceaſe, whilſt I had inuented,
An other meanes to haue him preuented:
By accompting himſelfe the ſonne of Pharao,
To make him loth Egipt to forgoe.
The ſame aduiſe I alſo attempted,
Againſt the ſonne of God, when he was incarnate,
Hoping there by, to haue him relented:
And for promotion ſake, himſelfe to proſtrate,
Before my féete when I did demonſtrate,
The whole worlde vnto him, and all the glory,
As it is recorded in Matheus Hiſtorye.
So hath the Pope, who is my darlyng deare,
My eldeſt boy, in whom I doo delight:
Leaſt he ſhould fall, which thing he greatly feare,
Out of his Seat, of honor pompe and might,
Hath got to him, on his behalfe to fight:
Two Champions ſtout, of which the one is Auarice,
The other is called Tyrrannicall practiſe.
For as I ſaide, although I claime by right,
The kingdome of this earthly world ſo rounde:
And in my ſtead to rule with force and might,
I haue aſſigned the Pope, whoſe match I no wher found,
His hart with loue, to mée, ſo much abounde:
Yet diuers men of late, of mallice moſt vnkinde,
Do ſtudy to diſplace my ſon, ſome way warde meanes to find
Wherfore I maruell much, what cauſe of let there is,
That hetherto, they haue not their office put in vre,
I will go ſée, for why, I feare that ſomwhat is amis▪
If not, to raunge abroad, the worlde, I will them ſtraight procure,
But néedes they muſt, haue one to help, mens harts for to allure:
Vnto their traine, who that ſhould bée, I cannot yet eſpie,
No méeter match I can finde out, then is Hypocriſie.
Who can full well in time and place, diſſemble eithers parte,
No man ſhall eaſely perceiue, with which ſide he tooth beare.
But when once fauour he hath got, and credit in mans hart:
He will not ſlack in mine
〈◊〉
, I do
•
〈◊〉
nothing feare:
But time doth runne, too faſt away, for me to
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arie h
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re,
For none will be enamoured, of my ſhape I do
•
know,
I will therfore, myne impes
〈◊〉
out, from hell their ſhapes to ſhow.
Exit.
Acte. fyrſt. Sceane. 2:
- MATHETES.
- PHILOLOGVS.
MY mynde doeth thirſt deare friende Philologus,
Of former talke to make a finall ende:
And where before we
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n for to diſcus,
The cauſe why God doth ſuch affli
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ns ſende,
Into his Church, you would ſome more time ſpende.
In the ſame cauſe, that thereby you might learne,
Betwixt the wrath and ioue of God, a right for to diſcerne.
Philologus.
With right good will, to your requeſt
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rin I doo conſent,
As well becauſe, as I perceiue,
〈◊〉
take therein delight,
As alſo for becauſe, it is moſt chiefely pertinent,
Vnto mine office, to inſtruct, and teache e
•
che Chriſtian wight,
True godlyneſſe, and ſhew to them, the path that leadeth right,
Vnto Gods kingdome, where we ſhall, inherite our ſaluation,
Geuen vnto vs from God, by Chriſt our true propitiation.
But that a better ordered courſe, he
•
r
•…
n we may obſerue,
And may directly to the firſt, apply that which inſue,
To ſpeake that hath bene ſaide, before, I wel a time reſerue:
And ſo procéede, from whence we left, by courſe and order due,
Vnto the ende: At firſt therfore, you did lament and rue,
The miſerie of theſe our daies, and great calamytie,
Which thoſe ſuſtaine, who dare ga
•
nſay, the Romiſh Hypocriſie.
Mathetes.
I haue iuſt cauſe, as hath eche Chriſtian hart,
To waile and weepe, to ſhed out teares of bloud:
When as I call to minde, the torments and the ſmart,
Which thoſe haue borne, who honeſt be and good,
For nought els, but becauſe, their errors they withſtood:
Yet ioyed I much, to ſee how paciently,
They boare the croſe of Chriſt, with conſtancie.
Philologus.
So many of vs, as into one bodye bée,
Incorporate, wherof Chriſt is the liuely heade,
As members of our bodies which wée ſée:
With ioyntes of loue together bee conioyned:
And muſt néedes ſuffer, vnleſſe that they be dead:
Some part of griefe in mynde which other féele,
In bodie though not ſo much by a great deale.
Wherfore by this it is moſt apparent,
That thoſe two into one bodie are not vnyted,
Of the which, the one doth ſuffer, the other doth forment:
And in the woundes of his Brother is delighted:
Now which is Chriſtes bodie, may eaſely be decided:
For the Lambe is deuonred of the Wolfe alway,
Not the Wolfe of the Lambe as Chriſoſtom doth ſay.
Agayne of vnrighteous Cayne murthered was Abell,
By whom the Church of God was figured:
Iſaac lykewiſe was perſecuted of Iſmaell,?
As in the Booke of Geneſis is mencioned:
Iſraell of Pharao was alſo terrifyed,
Dauid the Sainct, was afflicted by his Sonne,
And put from his kingdome I meane by Abſolon.
Elias the Theſbit, for feare of Iezabell,
Did fly to Horeb, and hid him in a Caue:
Micheas the Prophet, as the Story dooth tell,
Did hardly his lyfe from Baalles Prieſts ſaue:
Ieremy of that ſawce taſted haue:
So did Eſay, Daniell, and the Children thrée,
And thouſandes more, which in ſtories we may ſée.
Mathetes.
In the new Teſtament, we may alſo réede,
That our Sauiour Chriſt, euen in his Infancy,
Of Herod the King might ſtand in great dread:
Who ſought to deſtroy him, ſuch was his inſolency:
Afterward of the Phariſes, he did with conſtancy,
Suffer ſhamefull death, his Apoſtles alſo,
For teſtimonie of the trueth, did their croſſes vnder go.
Philologus.
Iames vnder Herod, was headed with the Sworde,
The reſt of the Apoſtles, did ſuffer much turmoyle:
Good Paul was murthered by Nero his worde:
Domitian deuiſed a Barrell full of Oyle,
The body of Iohn the Euangeliſt to boile:
The Pope at this inſtant ſondrie tormentes procure,
For ſuch as by Gods holy word will indure.
By theſe former ſtories, two thinges we may learne,
And profytably recorde in our remembraunce:
The fyrſt is Gods Church from the Diuels to diſcerne:
The ſecond to marke, what manyfeſt reſiſtaunce,
The Trueth of God hath, and what incombraunce:
It bringeth vpon them that will it profeſſe,
Wherfore, they muſt arme them ſelues, to ſuffer diſtreſſe.
Mathetes.
It is no new thing, I doo now perceiue,
That Chriſtes Church doo ſuffer tribulation,
But that the ſame croſſe I might better receiue:
I requeſt you to ſhew me for my conſolation:
What is the cauſe, by your eſtimation:
That God doth ſuffer, his people be in thrall▪
Yet helpe them ſo ſoone as they to him call.
Philologus.
The chiefeſt thing, which might vs cauſe or moue,
With conſtant mindes, Chriſtes croſſe for to ſuſtaine:
Is to conceiue of Heauen, a faithfull loue:
Wherto we may not come, as Paul doth proue it plaine:
Vnleſſe with Chriſt we ſuffer, that with him we may raine:
Againe ſith that it is our heauenly Fathers will,
By worldly woes our carnall luſts to kill.
Moreouer, we do vſe to loath that thing we alway haue,
And doo delight the more in that which moſtly we doe want,
Affliction vrgeth vs alſo, more earneſtly to craue:
And when we once reléeued be, true faith in vs it plant,
So that to call in eche diſtreſſe on God we will not faint:
For trouble bring forth pacience, from pacience dooth inſue
Experience, from experience Hope, of health the ankor true.
Againe, oftimes, God doth prouide, affliction for our gaine,
As Iob who after loſſe of goodes, had twice ſo much therefore:
Sometime affliction is a meanes, to honor to attaine:
As you may ſée, if Ioſephes lyfe, you ſet your eyes before:
Continually it doth vs warne, from ſinning any more:
When as we ſée the iudgements iuſt, which God our heauenly king,
Vpon offenders héere in earth, for their offences bringe.
Sometime God doth it vs to proue, if conſtant we will be.
As he did vnto Abraham: ſomtime his whole intent,
Is to declare his heauenly might, as in Iohn we may ſée:
When the Diſciples did aſke Chriſt, why God the blindneſſe ſent
Vnto that man that was borne blinde? to whom incontinent,
Chriſt ſaide: neither for Parentes ſinnes, nor for his owne offence,
Was he borne blinde, but that God might ſhew his magnificence.
Mathetes.
This is the ſumme of all your talke, if that I geſſe a right,
That God doth punniſh his electt to kéepe their faith in vre,
Or leaſt that if continuall eaſe, and reſt enioy they might:
God to forget through hautineſſe, fraile nature ſhould procure:
Or els by feeling puniſhment, our ſinnes for to abiure:
Or els to proue our conſtancy, or laſtly that we may,
Be inſtruments in whom his might, God may abroad diſplay.
Now muſt I néedes confeſſe, to you my former ignoraunce,
Which knew no cauſe at all, why God ſhould trouble his elect,
But thought afflictions all, to be rewardes for our offence:
And to procéede from wrathfull Iudge, did alway it ſuſped:
As doe the common ſort of men, who will ſtraightway direct
And point their fingers at ſuch men, as God doth chaſtice héere,
Eſtéeming them by iuſt deſert, their puniſhment to beare.
Philologus.
Such is the nature of mankind, himſelfe to iuſtifye,
And to condemne all other men, wheras we ought of right:
Accuſe our ſelues eſpeciall, and God to magnfie:
Who in his mercy doth vs ſpare, whereas he alſo might,
Sith that we doo the ſelfe ſame things, with like plagues vs requight
Which thing our Sauiour Chriſt doth teach, as teſtifyeth Luke,
The thirtéenth Chapter, where he dooth vaine glorious men rebuke:
But for this time let this ſuffice, now lets homeward goe,
And further talke in priuat place, if néede be, we will haue:
Mathetes.
With right good will, I will attend on you, your houſe vnto:
Or els goe you with mée to mine, the longer iourney ſaue:
For it is now high dinner time, my ſtomack meat do
•
th craue:
Philologus.
I am ſoone bidden to my friende, come on let vs departe,
Mathetes.
Goe you before, and I will come behinde with all my harte.
Acte ſecond.
Sceane fyrſt.
HYPOCRISIE.
GOD ſpéede you all, that be of Gods beléefe,
The mightie Iehouah protect you from ill:
I beſéeche the lyuing God, that he would giue,
To ech of you preſent, a harty good will,
With fleſh to contende, your luſt for to kyll:
That by the aide of ſpyrituall aſſiſtance,
You may ſubdue your carnall concupiſence.
God graunt you all for his mercyes ſake,
The lyght of his word to your hartes ioy:
I humbly beſéeche him a confuſion to make
Of erronious ſectes, whiche might you annoy:
Earneſtly requiring eche one to imploye,
His whole indeuour Gods word to maintaine,
And from ſtraunge doctrine your hartes to refraine.
Graunt Lord I pray thée, ſuch preachers to bée,
In thy congregation, thy people to learne:
As may for Conſcience ſake, and of méere ſinceritie,
Being able twixt Corne and Cockle to diſcerne.
Apply their ſtudie to repleniſh the Berne.
That is thy Church, by their doctrines increaſe,
And make many heires of thine eternall peace. Amen▪ Amen.
But ſoft let mée ſée, who doth mée aſpect,
Firſt ſluggiſh Saturn of nature ſo colde:
Being placed in Tauro, my beames doo reiect,
And Luna in C
•
ncro in ſextile he behould:
I will the effect héereafter vnfoulde.
Now Iupiter the gentil▪ of temperature meane,
Poore Mercury the turn
••
te, hée forſ
••
ke cleane.
Now murthering Mars retrogarde in Libra,
With amiable tryne, apply to my beame,
And ſplendant Sol the ruler of the day:
After his Eclips to Iupiter will leane,
The Goddeſſe of pleaſure, Dame Venus I meane,
To me her poore ſeruaunt ſeme friendly to be,
So alſo doth Luna otherwiſe called Phebe.
But now I ſpeake miſcheuouſly, I would ſay, in a miſtery
Wherfore to interpret it, I holde it beſt done,
For heere be a good ſort I beléeue in this company:
That know not my meanyng, as this man for one,
What? bluſh not at it, you are not alone:
Héere is an other that know not my mynde,
Nor hée in my wordes, great ſauour can fynd.
The Planet Mercurius, is neither whot nor colde,
Neither good nor yet verie bad of his owne nature,
But doth alter his qualytie, with them which doo holde:
Any friendly aſpect to him, euen ſo I aſſure:
We Mercurialiſts I meane Hypocrits cannot long endure
In one condicion, but doo alter our mynde,
To theirs that talke with vs, thereby friendſhip to fynde.
The litle Camelyon by Nature can chaunge
Her ſelfe, to that colour, the which ſhe beholde:
Why ſhould it then to any ſéeme ſtraunge?
That we d
••
thus alter, why are we controulde?
Sith onely the rule of nature we holde:
We ſéeke to pleaſe all men, yet moſt doo vs hate,
And we are rewarded for friendſhip debate.
Saturnus is enuious, how then can hée leue?
Adulation or Hipocriſie to him moſt contrarie,
The Iouiſts being good d
••
looke high aboue:
And doo not regard the reſt of the companye:
Now Mars being retrogard, foretelleth miſerie:
To tyrannicall practiſe, to happen eftſoone,
As ſhalbe apparant before all be done.
Which Tirannie with flatterie is eaſely pacifyed,
Wheras Tom tell troth ſhall féele of his Sword,
So that with ſuch men is fully verifyed,
That olde ſaid ſaw, and common by word:
Obſequium amicos, by flateries friends are prepared:
But veritas ôdium parit, as commonly is ſéene,
For ſpeaking the trueth, many hated haue béene.
By Sol vnderſtand, Popiſh principalytie,
With whom full highly I am entertained,
But being eclipſed ſhall ſhew forth his qualytie:
Then ſhall Hipocriſie be vtterly diſdained:
Whoſe wretched exile though greatly complayned:
And wept for of many, ſhalbe without hope,
That in ſuch pompe ſhall euer be Pope.
By Venns the riotus, by Luna the variable,
Betwixt whom and Mercury no variance can fall,
For they which in wordes be moſt vnſtable:
Would be thought faithfull, and the riotous liberall:
So that Hipocriſie their doings cloake ſhall:
But whiſt not a word, for yonder come ſome, ſtep aſide.
While I know what they are, I will be dombe.
Acte ſecond. Sceane. 2.
- TIRANNY.
- AVARICE.
PVt mée before for I wyll ſhift for one, puſh Auarice backwarde
So long as ſtrength remaineth in this Arme,
And pluck vp thy hart thou faint harted mome,
As long as I lyue, thou ſhalt take no harme:
Such as controll vs, I will their tongues charme,
By Fire or ſword or other like torment,
So that euer they did it they ſhall it repent.
Haſt thou forgotten what ſathan did ſaye,
That the K. Hipocriſy our doings ſhould hide, HYP. Ambo
So that vnder his Cloake our partes we ſhould playe,
And of the rude people ſhould neuer be ſpide,
Or if the worſt ſhould happ or betide,
That I by Tiranny ſhould both you defend.
Agaynſt ſuch as miſchife to you ſhould pretend.
Auarice.
Indéed ſuch woords our Belſire did ſpeake, HYP. tut Father Iotſam.
Which being remembred doth make my heart glad,
But yet one thing my courage doth breake,
And when I thinke of it, it makes me full ſad,
I meane the euil lucke which Hipocriſy had,
When he was expelled out of this land
For then with me the matter euill did ſtand.
For I by him ſo ſhadowed was from light, HYP. a litle
〈◊〉
to hide ſo great a lubber.
That almoſt no man could me out eſpye,
But he being gon to euery mans ſight,
I was apparent ech man did deſcrye,
My pilling and poling ſo that glad was I,
From my nature to ceaſe a thing moſt merueilous,
And liue in ſecret the tyme was ſo daungerous.
Tyranny.
Tuſh Auarice thou feareſt a thing that is vayne, HYP. he fear eth nothīg he thinketh the hangman is dead. HYP. he can play too parts the foole and the K.
For by me alone both you ſhalbe ſtayed,
And if thou marke well thou ſhalt perceiue playne,
That if I Tyranny my parte had well played,
And from killing of Heretikes my hand had not ſtayed,
They had neuer growen to ſuch a great rowt,
Neither ſhould haue bene able to haue baniſht him out:
But ſero ſapiunt Phriges, at length I will take héede,
And with bloud enough this euill will preuent, HIP. a popiſh policye.
For if I here of any that in word or in déed,
Yea if it be poſſible to knowe their intent,
If I can proue that in thought they it ment:
To impaire our eſtates, no prayer ſhall ſerue, HYP. Antichirſtian charitie.
But will paie them their hire, as eche one deſerue.
Auarice.
The Fiſh once taken, and ſcaped from baight,
Will euer heareafter, be ware of the hooke,
Such as vſe hunting will ſpie the Hare ſtraight,
Though other diſcerne her not, yet on her ſhall looke:
Againe, the learned can read in a Booke,
Though the vnſkilfull
•
eeing equall with them,
Cannot diſcerne an F from an M.
So thoſe which haue taſted, the fruite that we beare
And finde it ſo ſower, will not vs implant:
Tyrannye.
Tuſh Auarice, I warrant thée thou née
•
ſt not feare, Vtilitas facit eſſe Deos
In the cleargy I know, no friends we ſhal want:
Which for hope of gaine, the trueth will recant:
And giue them ſelues wholy to ſet out Hypocriſie,
Being egd on with Auarice, and defended by Tiranny.
Auarice.
Wel may the Clergie on our ſide holde,
For they by vs no ſmall gaine did reape,
But all the temporaltie, I dare be boulde,
To venture in wager of Golde a good heape,
At our prefermentes will mourne waile and wéepe,
Tyranny.
Though indéede no iuſt cauſe of ioy they can finde,
Yet for feare of my ſword, they will alter their minde. HYP. This is ſharp argumentes.
But I maruell much, where Hypocriſie is,
Mée think it is long ſince, from vs he did goe,
Auarice.
I doubt that of his purpoſe he miſſe:
And therefore hath hanged him ſelfe for woe. HYP. Praye for your ſelfe.
How ſayſt thou Tyranny doeſt not thinke ſo
In faith if I thought that he might bée ſpared, HYP. your kind hart ſhal
•…
ſt me a couple of ruſſhes.
And we haue our purpoſe beſhrew mée if I cared.
Tyranny.
Saw you euer the lyke of this doubting doult? HYP. Not I the lyke of ſuch a cut
•
hrote Coult.
It gréeues mée to heare how faint harted he is,
A litle would cauſe me to kill thee, thou Aſcoulte:
See, ſee, for woe he is lyke for to piſſe:
To giue an attempt, what a fellow were this?
But this is the good that commeth of Couetouſneſſe
He liueth alway in feare to looſe his riches.
Againe, marke how he regardeth the death of his friend
So he hath his purpoſe, he cares for no moe,
A perfect patterne of a couetous mynd,
Which neither eſtéemeth his friend nor his foe,
But rather Auarice might I haue ſaideſ
•
:
Who if he were gone, my ſelfe could defende,
Where thou by his abſence wert ſoone at an eude.
Acte ſecond. Sceane. 3.
- HYPOCRISIS.
- TIRANNY.
- AVARICE.
O Louing Father and mercifull God,
We through our ſinnes thy puniſhment deſerue,
And haue prouoked to beat with thy rod:
We ſtubborne Children, which from thée doo ſwerue:
We loathed thy worde, but now we ſhall ſterue:
For Hypocriſie is placed againe in this lande,
And thy true Goſpell as exile doth ſtande.
This is thy iuſt iudgement for our offence,
Who hauyng the light, in darkneſſe did ſtraie,
But now if thou wouldeſt of thy fatherly ben
•
uolence:
Thy purpoſed iudgements in wrath for to ſtay:
The part of the prodigall Sonne we would play:
And with bitter teares before thée would fall,
And in true repentaunce for mercy would call.
In our proſperitie we woulde not regard,
The wordes of the Preachers, who threatned the ſame,
But flattering our ſelues, thought yu wouldeſt haue ſpared
Vs in thy mercy, and neuer vs blame:
But ſo much prouoked thée, by blaſphemynge thy name:
Indeeds to deny, that in words we may
•…
e,
That from thy Iuſtice thou couldſt not reſtraine.
So that Romiſh Pharao a Tirant moſt cruell,
Hath brought vs againe into captiuytie,
And inſtead of the pure
〈◊〉
of thy Goſpell:
Hath poyſoned our ſoules with
•
iueliſh Hypocriſie:
Vnable to maintaine it, but by murthering Tiranny:
Séeking rather the
〈◊〉
, then the health of the Shéepe,
Which are appointed for him for to kéepe.
Tyranny.
Loe Auarice, harke what a T
•…
is héere,
Againſt our holy Father this
〈…〉
to vſe: HYP. he ſpeketh to you
••
ra.
I might haue harde more if I would him forbeare:
But for gréefe my ea
•…
〈◊〉
to heare him abuſe
His tongue in this maner: wherfore no excuſe,
Shall purchaſe fauour but that with all ſpeede,
By Sword I will render, to him his due méede.
Wherfore, thou
•…
ant, wh
••
thou haſt th
•
e,
Pray to the Saintes, thy ſpokeſmen to bée,
That at Gods hand, from this
〈◊〉
great
〈◊〉
:
By their interceſſion, thou may be
•
et frée:
Auarice.
Nay heareſt thou
〈◊〉
be
〈◊〉
by
〈◊〉
:
Firſt cut of his head, and then let him pray,
So ſhall he be ſure, vs not to
•…
ray.
Hypocriſie.
O wicked Tyranny, thou
〈◊〉
of the Deuill,
Too ioyfyll tidinges to thee haue I brought,
For now thou are
〈…〉
, to pra
•…
e all euill:
Tiranny.
Marry thou ſhalt not geue
〈◊〉
thy ſeruice for nought:
But for thy paines to pleaſe thée I thought.
Hypocriſie.
Thou art nothing ſo ready to doo any good,
As thou art to ſhe
•
poore
•…
ents bloud.
Auarice.
Nay Tyranny ſuffer this raſkall to pra
•
e, HYP. on your face ſyr.
Till ſome man come by, and then he is gone▪
Then wilt thou repent it, when it is to late▪
Diſpatch him therfore, while we are alone▪
Hypocriſie.
Well may the Couetous be lykened to a dro
•…
,
Which of the Bées labours will ſp
•…
e and
•
aſt make▪
And yet to get hony, no labour will
•
ake.
The Coueitous lykewiſe from poore men e
•…
rf,
Their gaines to encreaſe, they onely doo ſéeke:
And ſo they may haue it of them a great ſorte:
What meanes they vſe for
〈◊〉
, they rare not
〈◊〉
ſéeke:
Yet will theſe myſers ſcarce once a wéeke:
Haue one good meale, at their owne table.
So by Auarice, to help them ſelues they are vnable.
Auarice to a Fire may well compared
•
ée,
To the which the more you adde,
•
he more ſtill it cra
•
e▪
So lykewiſe the Couetous minde the doo ſée:
Though riches abound, doo wi
•
h ſtill more to haue▪
And to be ſhort, your re
•
erences to ſaue:
To a filthy Swyne, ſuch myſers are comparable,
Which while they be dead are nothing profy
•
able.
Auarice.
Nay farewell Tyranny, I came hither too ſoone,
I perceiue already, I am to well knowne:
I were not beſt in their
•
lawes for
•
o come:
Vnleſſe I were willing to be cleane ouerthrowne:
Tyranny.
By the preaching of Gods word, at this miſchife is grow
•
n:
Which if Hypocriſie might happely expell,
All we in ſafetie and pleaſure might dwell.
Stay therefore, while from Hypocriſie we beare,
Auarice.
Diſpatch then this Marchant, leaſt our counſell he tell,
Hypocriſie.
I am content for Gods cauſe, this croſſe for to beare.
Tyranny.
It is beſt killyng him, now his mynde is ſet well.
Hypocriſie.
Your ſcoffing and mocking God ſéeth eche deal:
Tyranny.
Yea, doeſt thou perſiſt, vs ſtill thus to check,
Thy ſpeach I will hinder, by cutting of thy neck.
Hypocriſie.
Nay, holde thy hand Cadby, thou haſt kild mée enough
What neuer the ſooner for a mery worde?
I meant not good earneſt, to your maſhip I vow:
I dyd but ieſt, and ſpake but in boord:
Therfore of friendſhip, put vp agayne thy ſword:
Tyranny.
Nay caytiffe preſume not, that thou ſhalt goe ſcotfrée,
Therfore hold ſtill and I will ſoone diſpatch thée.
Hypocriſie.
What? I pray thée Tyranny know fyrſt who I am,
Ye purblinded fooles, doo your lyps blinde your eyes?
Why, I was in place long before you came:
But you could not ſée the wood for the trées:
But in faith father Auarice I will pay you your fées:
For the great goodwill which you to mee beare, HYP. fighteth.
And in time wyll requight it againe doo not feare.
Auarice.
Content your ſelfe, good maſter Hypocriſie.
The wordes which I ſpake I ſpake vnaware.
Tyranny.
Holde thy hand Hypocriſie, I pray thee hartely:
So lyke a mad man with thy friendes doo not fare.
Hypocriſie.
For nether of you both, a pin doo I care:
Goe ſhake your eares both, like ſlaues as you bee,
And looke not in your neede to be holpen of mee.
Tyranny.
What Maſter Hypocriſie, will you take ſnuffe ſo ſoone?
Marry then you had néeede to be kept very warme,
Auarice.
I ſweare to your maiſterſhip, by the men in the Moone,
That to your perſon I entended no harme:
Hypocriſie.
But that I am wearie, I would both your tongs charme
See how to my face they do
•
mée deride,
I will not therfore in your companies abide.
Auarice.
Why maſter Hipocriſie, what would you that I doo?
For my offence, of mercie I you praye.
Hypocriſie.
With thée I am at one, but of that Marchant to,
I looke for ſome amendes, or els I will away:
Tyrannye.
The preſumptuous fooles parte héerein thou doeſt play,
What? of thy Maſter, dooeſt thou looke for obayſance,
I will not once intreate thée, if thou wilt get thée hence.
Hypocriſie.
Nimia familiaritas parit contemptum,
The olde prouerbe by mée is verefied,
By too much famyliaritie contemned be ſome:
Euen ſo at this preſent to mée it betide:
For of long time Hypocriſie hath ruled as guide:
While now of later daies, through Heretikes reſiſtaunce
I retained Tyranny to yéeld mée aſiſtaunce.
But through ouer much lenytie, he thinks himſelf check mate
With mée his good patron, Maſter Hypocriſie.
Tyranny.
Lyſt I pray thée Auarice, how this raſcall can prate:
And with mée Tyranny doth chalenge equalytie:
Where hee of himſelfe hath neither ſtrength nor hability
But thou to him riches, and I ſtrength doo giue,
So that I muſt be his maſter, though it both him gréeue.
Auarice.
Two Dogges oftentimes one bone would faine catch,
But yet the thirde doo both them deceiue,
Euen ſo Hypocriſie for the preheminence dooth ſnatch:
Which Tiranny gapes for, ye may, perceiue:
But I muſt obtaine it, for of mée they retaine
All kinde of riches, their ſtates to mayntaine,
To yeelde to mee therfore they muſt be both faine.
Hypocriſie.
Was Iudas Chriſtes maſter, becauſe he ba
••
the purs
Nay rather of all, he was leaſt regarded,
Haue not men of honor, Stewards to diſburſe:
All ſuch ſummes of mony, wherwith they be charged:
Yet aboue their maiſter their honor is not enlarged:
Euen ſo, thee Auarice, my Steward I account,
To pay that whereto my charges amount.
And to thee Tirranny, this one word I obiect,
Whether was Ioab or Dauid the King?
When Ioab was glad his eaſe to reiect:
The Ammonyts in Rabah, to confuſion to bring:
When Dauid with Bethſeba at home was ſleeping:
Was not Ioab his ſeruant, in warfare to fight,
And ſo art thou mine, mine enimies to quight.
Tiranny.
Nay then at the hole god giue you good night:
Shall Tiranny to Hypocriſie in any point yéelde?
Hypoctiſie.
With this one word I will vanquiſh thée quight:
That thou ſhalt be glad to giue mée the feelde:
The ende to be preferred all learned men wild:
Sith therfore Hypocriſie of Tiranny is ende,
I muſt haue the preferment, for which I contende.
Tiranny.
I will make you both graunt that I am the chiefe, AVA. indede you ſay troth▪
Or els with my ſword your ſides I will pearce,
Hypocriſie.
That were ſharp reaſonyng indéede, with a miſchiefe:
Auarice.
I wyll yéelde him my right if that hée be ſo fearce,
Hypocryſie.
The nature of Hypocrites, héerein we rehearce:
Which being conuinced by the text of Gods worde,
The ende of their ſp
•
wting is Fyre and Sword.
But if you wil néeds be chiefe, God ſpéed wel ye plough
I will be none that ſhall follow your traine,
For if I ſhould, I know well inough:
That to fly the Countrie, we all ſhould be faine,
Then were my labour done but in vaine,
You know not ſo much as I doo Tiranny,
Therfore I aduiſe you be ruled by mee.
Tiranny.
Inter amicos omnia ſunt communia they ſay,
Among friendes there is reconed no properti
•
▪
But what the one hath of his owne, thother, ma
•…
Haue the vſe of the ſame,
〈◊〉
his owne lybertie:
Euen ſo among vs it is of a ſuretie:
For what the one hath of his owne proper right,
It is thine to vſe by day or by night.
Auarice.
Indéede you ſay trueth▪ the ende is worth all, HYP. he hath learned loge
•
s▪
Such thinges as to get the ende are referred,
And by this reaſon to you I proue ſhall:
That I before Hypocriſie muſt be preferred:
The concluſion of my reaſon is this inſerred:
Sith Hypocriſie was inuented to augment priuat gau
•
e,
I am the end of Hypocriſie, this is plaine.
Hypoc
•
iſie.
Actum eſt de Amicitia, the bargen is diſpatched,
And we two in friendſhip, are vnited as one.
Auarice.
In the ſame knot, with you let mée alſo be matched▪
And of mony I warrant you, you ſhall want none:
Hypocriſie.
I agrée, what ſay you? ſhall he be one?
Tyran. I iudge him needefull in our company to bee: HYP frienſhip for ga
•…
And therfore, for my part, he is welcome to mee.
Let vs now ſpéedely on our buſineſſe attende,
And labour eche one to bring it about.
Hypocriſie.
That is already by mée brought to ende:
So that of your preferment you néede not to doubt:
And my comming hether was to finde you out:
That at my elbow you might be in readineſſe,
To help if néede were in this waightie buſineſſe.
To tell you the Storie it were but to tedious,
How the Pope and I together haue deuiſed,
Firſtly to inuegle the people relygious:
For gréedineſſe of gaine, who will be soo
•
e prezed:
And for feare leaſt héereaſter they ſhould be diſpiſed:
Of their owne frée will, will maintaine Hypocriſie
So that Auarice alone, ſhall conquere the Cleargie.
Now of the chiefeſt of his carnall Cardinals,
He doth appoint certaine, and giue them authoritie,
To ride abrode in their pontificalles:
To ſée if with Auarice, they may winne the Layitie:
If not, then to threaten them with open Tyranny:
Whereby doubt not but many will forſake,
The trueth of the Goſpell, and our parties take.
Tyranny.
This deuice is praiſe worthy, how ſaiſt thou Auarice?
Auarice.
I lyke it well if it were put in bre,
Yet litle gaine to mée, ſhall this whole practiſe:
More then I had before time procure:
Hypocriſie.
The Legates are ready to ride I am ſure:
Wherfore we had néede to make no ſmall delaye,
They ſtay for my comming alone, I dare ſay,
Howbeit the Layitie would greatly miſlike,
If they ſhould know all our purpoſe and intent,
Yea and perhaps ſome meanes they would ſéeke:
Our forſaide buſineſſe in time to preuent:
Tyranny.
Will you then be ruled by my arbiterment?
Leaſt the people ſhould ſodenly diſſolue franquyllytie,
For the Legates defence, let hym vſe me Tyranny.
Hypocriſie.
Herein your counſell is not muche vnwiſe,
Saue that in one thing, we had néede to beware,
Leaſt you be knowen, we wyll you diſguiſe,
And ſome graue Apparell for you wyll prepare,
But your name Tyranny, I feare all wyll marre:
Let me alone, and I wyll inuent,
A name to your nature, whiche ſhalbe conuenient:
Zeale ſhall your name be, how lyke you by that?
And therfore, in office, you muſt deale zealouſly:
Tyranny.
Let me alone, I wyll pay them home pat:
Though they call me Zeale, they ſhall
〈◊〉
me Tyrranny
Hypocriſie.
Loe, here is a Garment, come dreſſe you handſomly:
I mary (quoth he) I lyke this very well:
Now, to the Deuyls Grace, you may ſéeme to geue coūſell
Now muſt I apply al my Inuention,
That I may deuice Auarice to hide:
Thy name ſhalbe called Carefull prouiſion
And euery man for his Ho
••
hold may lawfully prouide,
Thus ſhalt thou go cloaked, and neuer be ſpide:
Auarice.
Thy counſell Hipocriſie, I very well allow,
And will recompence thée, if euer I know how.
Tirranny.
Now, on a boon voyage, let vs depart,
For I well lothe any time to delaye,
Hypocriſie.
Nay, yet in ſigne of a mery hart,
Let vs ſinge before we go awaye.
Auarice.
I am content, begyn I you pray,
But to ſinge the Treble, we muſt néedes haue one.
Hypocriſie.
If you ſay ſo, let it euen alone.
Exeunt.
Acte thyrde.
Sceane. 1.
PHILOLOGVS.
TOO true (alas) too true I ſay, was our Diuination,
The whiche Mathaetes did foreſée, when laſt we were in place,
For now (in deede) we féele the ſmart and horrible veration,
Whiche Romyſh power vnto vs did threaten and manace:
Wherfore, great néede we haue, to call to God alway for grace:
For féeble fleſh is farre too weake, thoſe paynes to vndergo:
The whiche all they that feare the Lord, are now appoin
•
ted too.
The Legate from the Pope of Roome, is come into our Coaſtes,
Who doth the Sainctes of God eche where, with Tiranny oppreſſe,
And in the ſame moſt gloryouſly himſelfe he vawnt and boaſt,
The more one mourneth vnto him, he pittieth the leſſe,
Out of his cruell Tyranny, the Lorde of Heauen me bleſſe:
For hitherto, in bleſſed ſtate, my whole lyfe I haue ſpent:
With health of body, wealth in Goddes, and minde alway content.
Beſides, of friendes, I haue great ſtore, who do me firmely loue,
A faithfull wife and children fayre, of wooddes and paſture ſtore,
And diuers other thinges, whiche I haue got for my behoofe,
Whiche nowe to be depraued off, would grieue my hart full ſore:
And if I come once in their clawes, I ſhall get out no more.
Vnleſſe I wyll renounce my fayth, and ſo their minde fulfyll,
Whiche if I do, without all doubt, my ſoule for ay I ſpyll.
For ſith I haue receiued once the firſt fruictes of my faith,
And haue begon to ronne the courſe, that leadeth to ſaluation,
If in the midſt therof, I ſtay or ceaſe, the Scripture ſayth,
It booteth not that I began with ſo good preparation,
But rather, maketh muche the more, vnto my condempnation:
For he alone ſhall haue the Palme, whiche to the ende doth ronne,
And he which plucks his hand frō Plough, in Heauē ſhal neuer com.
Thoſe Labourers which hyred were in Vineard for to moyle,
And had their Peny for their payne, they taried all whyle night,
For if they ceaſſed had, when Sunne their fleſh with h
•…
did droyſe,
And had departed from their worke, they ſhould haue loſt by right,
Their wages Peny: I like wiſe, ſhalbe depriued qaight
Of that ſame Crowne, the whiche I haue in fayth longe looked for,
But for this time, I wyll depart, I dare here ſay no more.
Exit.
Acte thyrde. Sceane. 2.
HYPOCRISIE.
HA, ha, ha, mary now the Game beginne,
Hypocriſie throughout this Realwe is had in admiration,
And by my meanes, both Auarice and Tirranny crept in,
Who in ſhort ſpace, wyll make men tonne the way to deſolation,
What did I ſay? my tongue dyd tryp, I ſhould ſay, conſol ation.
For now (forſooth) the Clergie muſt into my boſome créepe,
Or els, they know not, by what meanes, them ſelues alyue to kéepe.
On the other ſide, the Laietie, be they eyther riche or poore,
If riche then Auarice ſtrangle them, becauſe they wyll
〈◊〉
looſe
The worldly wealth▪ or els we haue one ſubtile practiſe more,
That is, that ſenſuall Suggeſtion, their outwarde man ſhall poſe,
Who can full finely in eche cauſe, his minde to them diſcloſe,
But if that neither of theſe twayne, can to my trayne them wynde,
Then, at his Cue (to play his parte, doth Tiranny begynne.
As for the poore knaues, ſuche a one as this is,
We do not eſteeme hym, but make ſhort adoo,
If he, wyll not come on, we doo hym not myſſe,
But to the Pot, he is ſure to goe:
Tirranny deales with hym and no moe.
But I meruayle, what doth hym from hence ſo longe ſtay?
Sooner named, ſooner cūme, as cōmon Prouerbes ſay. Sep aſide.
Acte. thyrde. Sceane. 3:
- TYRRANNY,
- AVARICE.
- HYPOCRYSIE.
BY his woundes, I feare nott, but it is cocke ſure now, H
•…
•
e hath
〈◊〉
goodly grace in ſwearyng.
Vnder the Legates Seale, in Office I am placed:
Therefore who ſo reſiſt me I will make him to bow, HIP. he is graceleſſe alredy.
Who can make Tyranny now
•
e diſgraced?
With a head of braſſe I will not be out faced,
But will execute mine office with extréeme crueltie,
So that all men ſhall knowe me to be playne Tyranny.
Auarice.
Nay Maſter Zeale be ruled by me,
To ſuch as reſiſt, ſuch rigor you may ſhow,
Tyranny.
Zeale nay, no Zeale, my name is Tyranny,
Neither am I aſhamed who doth my name knowe, HIP. he is Kit careleſſe.
For in my dealings the ſame I will ſhowe,
None dare reproue me of that I am ſure,
So long as Authority on my ſide endure,
But to thy wordes a while I will liſt,
Therefore in briefe ſaye on what you will.
Auarice.
I would haue
•
ou ſhow rigor to ſuch as reſiſte.
And ſuch as be
•
bſtinate ſpare not to kill,
But thoſe that be willing your heſtes to fulfill,
If they offend and not of obſtinacie,
For money e
•
cuſe them though they vſe villanie, HIP. hatke the practis of ſpiteful Sumners.
Thus ſhall you performe your office aright,
For fauour or money to ſpare the offendent.
Tyranny.
So maye I alſo of mallice or ſpight,
Or ranckor of myne punniſh the innocent,
But I wilbe ruled by thine arbitrament,
And will fauour ſuch as will my hand greaze,
The de
••
is a good fellow if one can him pleaſe, HIP. and you are one of his ſonnes mee think by your head.
But to ſollow our buſines great paynes we do take,
On an haſtie meſſage we were fit to be ſent.
Hypocriſie.
When I lye a dying I will you meſſengers make,
You plye you ſo faſt you are too to dilligent,
Hoope how, Maſter Zeale whether are yée bent?
Auarice.
Harke me thought one hallowed & called you by name.
Tyranny.
I would it were Hypocriſy. Aua. It is the very ſame,
What Maſter Hyprcriſie for you I haue ſought,
This howre or two but could you not finde.
Hypocriſie.
That is no meruaile it is not for nought,
For I am but litle and you two are blinde,
Neither haue you eyes to ſée with behinde,
Yet may the learned note herein a myſtery,
That neither Tyran, nor Auar. can finde out Hypôcriſie.
But what earneſt buſines haue you in charge,
That with ſo great ſpéede muſt preſently be finiſhed.
Tyranny.
Mary ſée here. Hip. what is it? Tyran. a commiſſion large
From my Lord Legate him ſelfe au
•
thorized,
The effect whereof muſt preſently be practiſed.
Hypocriſie.
What is the tenure I pray you let me know.
Tyrannye.
Auarice hath red it, not I, let him ſhowe.
Auarice.
He hath firſtly in charge to make inquiſition,
Whether Aulters be reedified whether chalice and booke,
Veſ
•
ments for Maſſe, ſacraments and proſeſſion,
Be prepared againe: if not he muſt looke,
And finde out ſuch fellowes as theſe cannot brooke:
And to my Lord Legate ſuch Marchants preſent,
That for their offence they may haue condign puniſhmēt.
If any we take tardy Tyranny them threat,
That for their neglygence he will them preſent,
And I deſirous ſome money to get,
If ought they will giue me, their euill will preuent,
Yea ſomtime, of purpoſe, ſuch ſhifts we inuent.
Hypocriſie.
Peace, yonder coms one (me thinke) it is a préeſt,
By his gowne cap and tippet, made of a liſt.
Acte. third, Sceane 4.
- CACONOS.
- HYP.
- TIRANNY.
- AVARICE.
IN gude ſeth ſir, this newis de gar me lope,
Ay is as light as ay me wend, gif that yo wol me troth,
Far new ayen within awer lond inſtalled is the Pope,
Wheſe Legat wt authoritie tharawawt awr cūtry goth,
And charge befare him far te com, vs Préeſts end lemen bath,
Far te ſpay awt gif that he mea, theſe new ſprang Arataykes,
Whilk de diſturb awr hally Kirke, laik a ſart of ſayſmataykes.
Awr gilden Gods ar brought ayen intea awr Kirks ilk whare,
That vnte tham awr Pariſhioner, ma affer thar gudewill,
Far hally Maſſe in ilke place, new thea auters de prepare,
Hally watter, Pax, Croſſe, Banner, Cenſour and Candill,
Cream, Criſmatory, hally Bred, the reſt omit ay will,
Whilt hally Fathers did inuent
•
e awd Antiquitie,
Be new receued inte awr Kirks, with great ſolemnit
•
e.
Bay theſe thaugh lemen bene appreſt, the Clargy ſall het gean,
Far te awr Sents theis affer yifts all whilk we ſall receyue,
Awr hally Maſſe, thaw thea bay dere, thea de it but in vayne,
Far thaw ther frends frea Purgatory, te help thea dea beleue,
Yet af ther hope, gif nede rewhayre it wawd theam all deceue,
Sea wawde awr Pilgrimage, Reliques, Trentals and Pardons,
Whilk far awr geyn inte awr Kirk ar braught in far the nones.
Far well a nere what war awr tenths & taythes that gro in fild,
What gif we han of glebed lond ene plawwark bay the yeare,
Awr affring deas de vara laytell ar nething te vs yeld,
Awr Beadroll geanes, awr chriſom clethes de laytle mend awr fare
Gif awt af this we pea far vale, we laytle mare can ſpare,
Sawl Maſſes, Diriges, Monethmayndes and Buryinges,
Alſow
•
nday, Kirkings, Baneaſking and weddings.
The Sacraments, gif we mowt ſell, war better then thea all,
Far gif the Iewes gaue thratty pence, te hang Chrayſt on a trée,
Gude chriſtiā folk thrayſe thratty pence wawd coūt a price but ſmal
Sea that te ete him with ther téeth delayuered he mawght be,
New of this thing delayuerance, ne man can mak but we,
Se that the market in this punt, we Préeſts ſawd han at will,
And with the money we ſowd yet, awr pooches we ſowd fill.
Hypocriſie.
I will goe and ſalowt him, good morrow ſir Iohn,
Cacon.
Naw bay may Préeſt hade God giue ye ten far ene,
Hypocriſie.
Do you Maſter Parſon in this Pariſh ſinge?
Cacon.
Yai ſir that ay de, gif yowll giue me troothing,
Tyranny.
I haue a comiſſion your houſe and Church to ſéeke,
To ſearch if you any ſeditious Bookes do kéepe.
Cacon.
Whe ay? well a neare ay ſwer bay the Sacrament,
Ay had rather han a cup af nale then a Teſtament.
Hypocriſie.
How can you without it your office diſcharge?
Cacon.
It is the leaſt thing ay car far bay may charge,
Far ſe lang as thea han Images wharon te luke,
What nede thea be diſtructed awt af a Buke.
Hypocriſie.
Tuſh that will nodiſie them all well enowe,
As well a dead Image as a dumb Idole I make God avowe,
Cacon.
Yai, ay my ſen, bay experience thot con ſhowe,
Far in may Portace the tongue ay de nat knowe,
Yet when ay ſee the great gilded letter,
Ay ken it ſea well, as nea man ken better:
As far Example, on the day of Chra
•
ſtes Natyuitie,
Ay ſée a Bab in a Manger, and two Beaſtes ſtanding by
The Seruice whilk to Newyeares day is aſſaygnd,
Bay the Paicture of the Circumciſion ay faynd.
The Seruice, whilk on Twalfth day mun be don,
Ay ſéeke
•
ay the marke of the thrée kynges of Colon.
Bay the Deuill tentyng Chraiſt, ay faind whadrageſima,
Bay Chraiſt on the Croſſe, ay ſerch out gude frayday:
Paſch for his marke, hath the Reſurrection,
Ayenſt Hally Thurſday, is pented Chraiſtes Aſſention,
Thus in mayn owne buke, ay is a gude Clarke,
But gyf the Sents war gone, the Cat had eate my mark
Se the ſandry mairacles, whi
••
ilk Sent haue done,
Bay the Picttures on the walles ſal appéere to them ſoone
Bay the whilk thea ar lerned in euery diſtreſſe,
What Sent thea mun prea te far ſuccour doubtles:
Sea that all Lepers te Sylueſter muſt prea,
That he wawd frée tham, ther diſeaſe take away.
Layk wais, thea that han the fallyng ſaicknes,
Te be eaſed therfre, thea m
•
n prea to St. Cornelis:
In contagious aier, as in plague or peſtilence,
Te hally Sent Ruke, thea mun call far aſſiſtance.
Fra parill of drawning, Sent Carp kéepe the Maryners
Fra dayng in warfare, Sent George gard the Soldiers,
Sent Iob heale the Poxe, the Agew, Sent Germayne,
Far te eaſe the toothache, call te Sent Appollyne,
Gif that a woman be barren and childles,
Te helpe her herein, ſhe muſt prea t
•
Sent Nicolas.
Far women in trauayle, call to Sent Magdalene
Far lawlynes of minde, call te Sent Katheryne,
Sent Loy ſaue your Horſe, Sent Anthony your Swyne.
Tyranny,
What? this Parſon, ſéemeth connyng to be,
And as farre as I ſée, in a good vniformytie:
Yea, he is well red, in that golden Legend.
Cacon.
Bay may trooth, in readyng any other, ne taym do I ſpend
Far that ay ken, bay gene
•
al caūſell, is canonized
And bay the hely Pope hymſelfe is authorized:
That Buke farther, is wholly permytted,
Wharas, the Bayble in part is prohibited.
And therfore, gif it be lawfull to vtter my conſcience,
Before the new Teſtament ays giue it credence.
Hypocriſie.
I allow his Iudgemnet before Ambroſe & Auſtin,
And for Hypocriſie, a more conuenient Chapleyn,
Auarice.
It gréeueth me much that no fault we can ſpye,
For now of ſome bribe diſappoynted am I,
Yet happily he may tell vs of ſome Heretykes.
Tiranny.
Is there M. Parſon in your pariſh no Sciſmatikes?
Cacon.
Yai mara is ther a vara buſy bodye,
Whe will ieſt with me and call me fule and noddye,
And ſets his Lads te ſpowt latin ayenſt me,
But ay ſpoſe then with Deparfundis Clam aui,
And oftentimes▪ he wil reſon with me of the Sacarment,
And ſay he can prooue bay the new Taſtament,
That Chrayſtss body is in Heauen placed,
But ays not beleue him, ay woll not be awt faced,
He ſays beſayd that the Pope is Anticraiſt,
Fugered of Iohn bay the ſeuen hedded beaſt,
And all awre religion is but mons inuention,
And with Gods ward is at vtter diſſention,
And a plaguy déel mare af ſayk layk talke,
That ay dar not far may nars bay his yate walke,
But ay wawd he wer brunt that ay mawght be whaiet,
Tiranny.
He muſt. haue a cooler his tongue runnes at riat.
Auarice.
What is his name ſir Iohn, canſt thou tell vs?
Cacon.
Yai ſir that ay ken he is
•
léped Phailelegoos.
Tyranny.
Wilt thou go ſhow his houſe where he dwell?
Cacon.
Yai or els ay wawd may ſawl war in Hell,
Te de him a pleſure ay wawd gang a whole yeare,
Gif it war but te make him a Fadocke te beare.
Tyranny.
Go with vs Auarice and beare vs company.
Auarice.
Nay, if you go hence I will not here tary.
Hypocriſie.
Away ſirs in your buſines in a corner do not lu
•
ke,
That my Lord Legate when he coms may haue worke.
Tyranny.
Come on let vs go together ſir Iohn.
Cacon.
Ay ſall follow after, God boy you good Gentleman.
Hypocriſie.
Farewell, thrée falſe knaues, as betwéene this and London.
Tyranny.
What ſayſt thou? Hip. As honeſt men as ye thrée Kings of Colon.
This geare goes round if that we had a fiddle: Exeunt Tyr. Auar. Cacon.
Nay, I muſt ſing too, heigh dery dery dery,
I can do but laugh my hart is ſo merry,
I wilbe minſtrel my ſelfe heigh didle didle didle,
But lay there a ſtrawe I began to be wery:
But harke I héere a tramplyng of féete,
It is my Lord Legate I will him go méete.
Acte fourth.
Sceane. 1.
- CAR.
- HYPO.
- AVA.
- TYR▪
- PHILO.
GO to Maſter Zeale, bring forth that Heretike,
Which doth thus diſturb our religion Catholicke.
Hypocriſie.
Rowm for my Lords grate: what? no maner reuerence,
But Cap on head Hodge, and that in a Lords preſence.
Cardinall.
What? Maſter Hypocriſie I haue ſtayed for you long.
Hypocriſie.
You were beſt
•
rowd in and play vs amonge.
Cardinall.
Where haue you ben from me ſo long abſent,
I appoynted to haue ben here thrée howres ago,
In my conſiſtory to haue ſet in Iudgement,
Of that wretched Sciſmatike that doth trouble vs ſo.
Hypocriſie.
What haue you caught but one and no moe?
In fayth father Auarice, you haue plied your chaps well.
Auarice.
I muſt néeds confeſſe that I am payd for my trauell.
Tyranny.
Rowme for the priſoner, what? rowme on ech hand,
Or I ſhall make ſome out of the way for to ſtand.
Lo héere (my Lord) is that ſeditious Sciſmatike,
That we haue layd waite for, an arrant Heretike.
Cardinall.
Sit downe Maſter Hypocriſie to yéeld me aſſiſtance.
Hypocriſie.
I thank your Lordſhip for your courteous beneuolence,
I wilbe the Noddy, I ſhould ſay the Notary,
To wright before my Lord Legate which is Comiſſary.
Cardinall.
Ah ſirra, be you he that doeth thus diſturb,
The whole eſtate of our fayth Catholike?
Art thou ſo expert in Gods lawes and word,
That no man may learne thée? thou arrant Heretike:
But this is the nature of euery Sciſmatike:
Be his errors neuer ſo falſe Doctrine,
He will ſay, by Gods word, he dare it examine.
Philologus.
With humble ſubmiſſion to your authoritie,
I pardon craue if ought
〈◊〉
I ſaye,
For being thus fet in perill and extreamitie,
To me vnaquainted, my tongue ſoone trip maye,
Wherefore excuſe me, I do your Lordſhip praye,
And I will anſweare to euery demaund,
According to my conſcience, Goddes worde being my warrand.
Cardinall.
To begin therfore orderly, how ſaiſt thou Philologus?
Haue I authoritie to call the me before?
Or to be ſhort, I will obiect it thus:
Whether hath the Pope which is Peters ſucceſſor:
Then all other Biſh
••
s preheminence more?
If not, then it follow that neither he,
Nor I which am his Legate, to accompts may call thee.
Philologus.
The queſtion is perillous for me to determine,
Chéefely when the party is Iudge in the cauſe,
Yet if the wholl courſe of Scripture ye examine,
And wilbe tryed by Gods holy lawes,
Small help ſhall you finde to defend the ſame cauſe,
But the contrary may be proued manifeſtly:
As I in ſhort wordes will proue to you breefely.
The ſureſt ground wheron your Pope doth ſtand:
Is of Peters being at Roome a ſtrong imagination,
And the ſame Peter▪
you do vnderſtand,
Of all the Diſciples had the gubernation,
Surmiſing both without good approbation:
Vnleſſe you will by the name of Babylon,
From whence Peter wrote is vnderſtanded Roome:
As indéed diuers of your writers haue affirmed,
Reciting Ieromy, Auſtine, Primaſius and Ambroſe,
Who by their ſeuerall writinges haue confirmed:
That Rome is new Babylon I may it not gloſe,
But it were better for you they were dumbe I ſuppoſe,
For they labour to proue Roome by that acception:
The whore of Babilon ſpoke of in the Reuelation,
But graunt that Peter in Roome ſetled was,
Yet that he was cheefe, it remayns you to proue:
For in my Iudgement it is a playne caſe,
That if any amongſt them to rule it did behooue,
He ſhould be chéefe whom Chriſt moſt did loue:
To whom he bequethed his mother moſt déere,
To whom in reuelation Chriſt did alſo appéere.
I meane Iohn Euangeliſt (by birth) Cooſin germaine,
To our Sauiour Chriſt as ſtoryes do vs tell,
From whoſe ſucceſſion if that you ſhould clayme
Superioritie, you ſhould mend your cauſe well,
For then of ſome likelyhood of truth it ſhould ſmell,
Where none ſo often as Peeter was reproued,
Nor from ſtedfaſt fayth ſo often tymes remooued,
But graunt all were true herein you do fayne,
Marke one proper leſſon of a Greeke Oratour:
As a good childe of his fathers welth is inheritour,
So of his fathers vertues he muſt be poſſeſſour,
Now Peter folows Chriſt and al worldly goods forſakes
But the Pope leaueth Chriſt, & himſelfe to glory takes:
And to be ſhort Chriſt himſelfe refuſed to be a Kinge,
And the ſeruant aboue the Maſter may not be,
Which being both true it is a ſtrange thing,
How the Pope can receiue this pompe and dignitie,
And yet profeſſe himſelfe Chriſtes ſeruant to be,
Chriſt wilbe no King, the Pope wilbe more,
The Pope is Chriſtes Maſter not his ſeruant therefore.
Cardinall.
Ah thou arrant Heretike I will thée remember,
I am glad I know ſo much as I doo,
I haue wayed thy reſons and haue found them ſo ſlender
That I thinke them not worthy to be anſweared:
How ſay you Maſter Hipocriſy? HIP. I alſo thinke ſo,
But let him go forwarde and vtter his conſcience,
And we will awhile longer here him with patience.
Cardinall.
Say on thou Heretike of the holy Sacrament,
Of the body and bloud of Chriſt, what is thine opinion?
Philologus.
I haue not yet finiſhed my former argument.
Cardinall.
Say on as I bid thée, thou art a ſtoute Minion:
Philologus.
I ſhall then gladly: it is a ſigne of vnion,
The which ſhould remaine vs Chriſtians among,
That one ſhould loue another all our life long:
For as the bread is of many Cornells compounded,
And the Wine from the Iuce of many Graps do diſcend,
So we which into Chriſt our Rocke are ingrounded:
As into one Temple, ſhould ceaſe to contend:
Leaſt by our conte
•
tion the Church we offend,
This was not the leaſt cauſe among many more,
Which are now omitted that this Sacrament was geuen for,
The chéefeſt cauſe why this Sacrament was ordained,
Was the infirmitie of our outwarde man:
Whereas Saluation to all men was proclaymed.
That with true fayth apprehend the ſame can,
By the death of Ieſus Chriſt that immaculate Lambe,
That the ſame might the rather of all men be beleued,
To the word to ad a Sacramēt, it Chriſt nothing greue▪
And as we the ſooner beléeue that thing true,
For the tryall whereof more witneſſes we finde,
So by the meanes of the Sacrament many grue
Beléeuing creatures, where before they were blynde,
For our ſences ſome ſauour of our fayth now do finde,
Becauſe in the Sacrament there is this Analogy:
That Chriſt féedes our ſoules as the bread doth our body
Cardinall.
Ah thou foul Heretike, is there bread in the Sacrament
Where is Chriſtes body then which he did vs giue?
Philologus.
I know to the faythfull receiuer it is there preſent:
But yet the bread remaineth ſtil I ſtedfaſtly beléeue.
Cardinall.
To here theſe his errors it doth me greatly gréeue:
But that we may ſhortly to ſome iſſue come,
In what ſence ſayd Chriſt, Hoc eſt Corpus meum?
Philologus.
Euen in the ſame ſence that he ſayd before:
Vos eſtis ſall terrae, vos eſtis Lux mundi:
Ego ſum oſtium: and a hundreth ſuch more,
If tyme would permit to alleadge them ſeuerally,
But that I may the ſimple ſorte edifie,
You aſke me in what ſence theſe wordes I verifye,
Where Chriſt of the bread ſayd: this is my body:
For anſwere herein, I aſke you this queſtion,
Were Chriſtes diſciples into ſalt tranſformed?
When he ſayd: ye are the ſalt of the earth euery one,
Or when the light of the world he them affirmed?
Or himſelfe to be a dore when he confirmed,
Or to be a Vine did his body then change?
If not then, why now? this to me ſéemeth ſtrange.
Cardinall.
Why doeſt thou doubt of Chriſt his omnipotencye?
But what ſo he willeth doth ſo come to paſſe?
Philologus.
God kéepe me and all men from ſuch a frencye,
As to thinke any thing Chriſtes power to ſurpaſſe,
When his will to his power ioyned was,
But where his will wanteth his power is vneffectuall:
As Chriſt can be no lyer, God cannot be mortall:
Set downe therefore ſome proofe of his will,
That he would be made bread, and then I recant.
Cardinall.
This C
•
ytif, myne eares with winde he doth fill:
His wordes both trueth and reaſon doth want:
Chriſtes word is his will, this muſt thou néedes graunt.
Philologus.
He ſpake the word likewiſe, when he ſaid: I am the dore,
Was his body tranſformed into tymber therefere?
Cardinall.
Nay if thou béeſt obſtinate I will ſay no more.
Haue him hence to priſon and kéepe him full ſure:
I will make him ſet by my friendſhip more ſtore:
But hereſt thou Zeale, go firſt and procure,
Some kinde of new torment which he may not indure.
Tiranny.
I am here in redines to do your commaundement,
And will returne hither agayne incontinent.
Hypocriſie.
At thy returne, bryng hether Senſuall Suggeſtion.
That if néede be, he may vs aſſiſt,
Leaſt that both I, and Carefull prouiſion,
The zeale of Philologus, may not fully reſiſt.
But he in his obſtinacie doth ſtyll perſiſt,
To put him to death, would accuſe vs of Tirranny:
But if we could win him, he ſhould do vs much honeſty.
Tyranny.
I heare you, and wyll fulfill your wordes ſpedely.
Hypocryſie.
Exit Tyrran.
Good Maiſter Philologus, I pittie your caſe,
To ſée you ſo foolyſh, your ſelfe to vndoo:
I durſt yet promys to purchaſe you grace,
If you would (at length) your errours forgoe:
Therfore, I pray you, be not your owne foe.
Philologus.
Call you thoſe Errours, whiche the Goſpell defends,
I know not then, whence true D
•
rine deſcends.
Cardinall.
Nay, Mayſter Hypocriſie, you ſpend tyme in vaine.
To reaſon with him, he will not be remooued,
Auarice.
Had I ſo much to liue by as he hath certayne,
I would not looſe that which I ſo well loued.
Cardinall.
He ſtands in his reputation, he will not be reproued:
And that is the cauſe that he is co obſtinate?
But I ſhall well enough thy corage abate.
Philologus.
I humbly beſéeche you of Chriſtian charitie,
You ſéeke not of purpoſe my bloud for to ſpill:
For if I haue diſpleaſed your authoritie,
In reaſonable cauſes redreſſe it I will,
But in this reſpect I feare I ſhould kill
My ſoull for euer: if againſt my conſcience
I ſhould to the Popes lawes acknowledge Obedience.
Hypocryſie.
Ceace from thoſe wordes, if your ſafetie you loue:
As though no man had a ſoule more then you:
Suche nips (perchance) my Lords patience wyll mooue:
Then would you pleaſe him, if that you wiſt how:
But, if you wyll be ruled, (by my honeſtie) I vow,
I will do the beſt herein that I can:
Becauſe you ſéeme to be a good Gentleman.
Auarice.
Were it not better for you to lyue at eaſe?
And ſpend that merely, whiche earſt you haue got,
Then by your owne
•
ol
•
e, your ſelfe to diſeaſe?
And bring you to trouble, whiche other men ſéeke not.
Hypocriſie.
In faith, Philologus, your zeale is too hote,
Whiche wyll not be quenched, but with your hart blood,
If I were ſo zealous, I would thinke my ſelfe wood.
Cardinall.
Tuſh, it wyll not be, he thinkes we do but ieſt,
Wherfore, that ſome tryall of my minde, he may haue,
That Carefull Prouiſion, ſhould goe, I thinke beſt,
Into the towne, and there, aſſiſtance craue,
His Houſe for to enter, and his Goods for me ſaue:
Leaſt, when his wife know, that they be confiſcate,
Into other mens keepyng, the ſame ſhe doth diſſipate.
Hypocriſie.
You ſpeake very wiſely, in my ſimple Iudgement,
Therfore, you were beſt to ſende him away.
Cardinall.
Go too, Carefull Prouiſion, depart incontinent,
And fulfill the wordes, whiche I to you ſay,
Auarice.
Of pardon herein, I do your Lordſhyp pray,
You doubt not I truſt, of my wyllyng minde,
Whiche herein moſt redy, you alway ſhall finde.
For who is more redy, by frawde to put loy
•
e,
Other mens goodes then I am eche where?
But leaſt ſome man at mée ſhoulde chaunce to faine,
And kill mée at once I greatly doo feare,
I had rather perſwade him his folly to forbeare.
Cardinall.
Proue then if thou canſt doo him any good,
He ſhall not ſay that we ſéeke his bloud.
Auarice.
Ah maiſter Philologus, you ſée your owne caſe,
That both life and goodes are in my Lords will,
Therefore you were beſt to ſue for ſome grace,
And be content his wordes to fulfi
•…
:
If you neglect this, hence ſtraight way I wyll,
And all your goodes I will ſure confiſcate,
Then will you repent, it when it is to late.
Philologus.
My caſe indéede I ſée moſt miſerable,
As was Suſanna betwixt two euyls placed,
Either to conſent to ſinne moſt abhominable:
Or els in the worldes ſight to be vtterly diſgraced:
But as ſhe her chaſtitie at that tune imbraced,
So will I now ſpirituall who
•
dom reſiſt,
And kéepe mee a true Virgin to my louing ſpouſe Chriſt.
Auarice.
Wilt thou then neglect the prouiſion of thy houſhold?
Thou art therfore worſ
•
e then an Infydell is.
Philologus.
That you abuſe Gods word, to ſay I dare be bolde:
And the ſaying of Paule you interpret a
•…
iſſe
Cardinall.
I neuer ſaw the like heretick that this is:
Away Carefull Prouiſion, about your buſineſſe,
Auarice.
Sith there is no remedie, I am héere in redineſſe.
Philologus.
Exit A
•
a.
I beſéeche your Lordſhip euen from the hart roote,
That you would vouchſafe for my contentation,
To approue vnto mée by Gods holy booke,
Some one of the queſtions of our diſputation:
For I will heere you with hartes delectation:
Becauſe I would gladly▪ to your doctrine conſent,
If that I could ſo my conſcience content.
But my Conſcience crieth out and bids me take hée
••
To loue my lord God aboue all earthly gaine,
Wherby all this while, I ſtande in great drea
•
,
That if I ſhould Gods ſtatutes diſdaine,
In wretched ſtate then, I ſhould remaine:
Thus cryeth my Conſcience, to mée continually,
which if you can ſtay, I will yéelde to you gladly.
Cardinall.
I can ſay nomore, then I haue done already,
Thou heardeſt that I called the heretick and foole:
If thou wilt not conſent to mée and that ſpéedily:
With a new maiſter, thou ſhalt goe to ſchole,
Hypocriſie.
Thou haſt no more wit, I ſée then this ſtoole,
Farre vnfit to diſpute, or reaſon with my Lorde,
He can ſubdue thée, with fire & ſword, quight wt one word
Tyranny.
Come,
•
ollow apàce, ſenſuall Suggeſtion,
Or els I will leaue you to come all alone:
Suggeſtion.
You go in haſt, you make expedition,
Nay, if you runne ſo faſt I wil none:
This litle iournay, will make mée to grone:
I vſe not to trouble my ſelfe in this wiſe,
And now to beginne, I doo not aduiſe:
Tiranny.
Haue not I plyed mée, which am come againe ſo ſoone,
And yet haue finiſhed ſuch ſundry buſineſſe:
I haue cauſed many pretie toyes to be done:
So that now I haue eche thing in readineſſe.
Cardinall.
What maiſter Zeale, you are praiſe worthy doubtleſſe,
Art thoou prepared this gentleman to receiue?
He will reſte a Fagot, or els he me deceiue.
Tyranny.
In ſimple manner I will him entertaine,
Yet muſt he take it all in good parte:
And though his diet be ſmall, he may not diſdaine,
Nor yet contemne the kindenes of my heart,
For though I lacke inſtruments, to put him to ſmart,
Yet ſhall he abide in a helliſh blacke dungeon:
As for blocks, ſtocks & irons, I warrant him want none.
Hypocriſie.
Well, farewel Philologus, you heare of your lodging,
I would yet do you good, if that I wiſt howe.
Cardinall.
Let him go Hypocriſie, ſtand not all day dodging,
You haue don to much for him, I make God avowe.
Hypocriſie.
Staye, for Suggeſtion doth come yonder nowe,
Come on laſy Lubber, you make but ſmall haſte,
Had you ſtaied awhile lōger, your cōming had ben waſte.
Suggeſtion.
You know of my ſelfe, I am not very quicke,
Becauſe that my body I do ſo much tender,
For Senſuall Suggeſtion, will quickely be ſicke
If that his owne eaſe he ſhould not remember:
Thus one cauſe of my tariaunce to you I do render,
Another I had, as I came by the waye:
Which did me the longer from your company ſtaye.
Hypocriſie.
What was that Suggeſtion, I praye thée to vs vtter,
For I am with child, till that I do it heare.
Suggeſtion.
A certaine gentle woman, did murmur, and mutter,
And for greefe of minde, her hayre ſhe did teare:
Shee will at laſt kill her ſelfe, I greatly do feare.
Hypocriſie.
What is the cauſe why this gréefe ſhe did take?
Suggeſtion.
Becauſe her Huſband her company did forſake:
Her children alſo about her did ſtand,
Sobbing, and ſighing, and made lamentation:
Knocking their breſtes, and wringing their hand:
Saying, they are brought to vtter deſſolation,
By the meanes of their fathers wilfull proteſtation,
Whoſe goodes they ſaye, are already confiſcate,
Becauſe he doth the Popes lawes violate,
And indeed I ſawe Auarice ſtanding at the doore,
And a company of Ruffians aſſiſting him there.
Philologus.
Alas alas, this pincheth my heart full ſore,
Myne euills he doth declare, myne owne wo, I do heare,
Wherefore from teares, I cannot forbeare.
Hypocriſie.
Ha ha, doth this touch you, Maſter Philologus,
You neede not haue had it, being rulde by vs.
Suggeſtion.
Why? what is he, thus, Maſter Hypocriſie,
That taketh ſuch ſorrow at the wordes which I ſpake.
Hypocriſie.
One that is taken, and conuinced of Hereſie,
And I feare me much, will burne at a ſtake,
Yet to reclayme him, much paynes would I take,
And haue don already, howbeit in vayne,
I would craue thine aſſiſtance, were it not to thy payne,
Suggeſtion.
I will do the beſt herein that I can,
Yet go thou with me, to helpe at a neede,
With all my heart, God ſaue you, good gentleman,
To ſée your great ſorrow, my heart doeth welnigh bleede:
But what is the cauſe of your trouble and dréede?
Diſdaine not to me your ſecrets to tell:
A wiſe man ſometime, of a fool may take counſell.
Philologus.
Myne eſtate (alas) is now moſt lamentable,
For I am but deade, which euer ſide I take,
Neither to determine heerein am I able,
With good aduice mine election to make:
The worſe to refuſe, and the beſt for to take,
My Spirit couites theone, but alas ſince your preſence,
My fleſh leades my ſpirit therfroe by violence.
For at this time, I being in great extremitie,
Either my Lord God in hart to reiect,
Or els to be oppreſſed by the Legates authorytie:
And in this world to be counted an abiect:
My Landes, wife and Children alſo to neglect:
This later part to take, my Spirit is in readineſſe,
But my Fleſh doth ſubdue, my Spirit doubtleſſe.
Suggeſtion.
Your eſtate perhaps, ſeemeth io you dangerous,
The rather becauſe you haue not bene vſed:
To incurre before time, ſuch troubles perilous:
But to your power ſuch euils haue refuſed,
Howbeit of two euils, the leaſt muſt be chuſed:
Now which is the leaſt euill, wee will ſhortlye examine,
That which part to take, your ſelfe may determine.
On ye right hand you ſay, you ſée gods iuſt iudgment,
His wrath and diſpleaſure, on you for to fall,
And in ſteede of the ioyes of Heauen, euer permanent,
You ſee for your ſtipend, the tormentes infernall:
Philologus.
That is it indéede, which I feare moſt of all:
For Chriſt ſaid, feare not them, which the body can ānoy,
But feare him, which the body and ſoule can deſtroy:
Suggeſtion.
Well, let that ley aſide, awhile as it is,
And on the other ſide make the lyke inquiſition,
If on the left ſide you fall, then ſhall you not miſſe,
But to bring your body, to vtter perdition:
For at mans hand, you know there is no remiſſion:
Beſide your Children fatherleſſe, your wife deſolate,
Your goodes and poſſeſſions, to other men conſiſcate.
Philologus.
Saint Paul to the Romanes, hath this worthy ſentence
I accompt the afflictions of this world tranſitorie,
Be they neuer ſo many, in full equiuolence:
Cannot counteruaile thoſe heauenly glorie:
Which we ſhal haue through Chriſt his propitiatorie:
I alſo accompt the rebukes of our Sauiour,
Greater gaines to mée, then this houſe full of treaſure.
Suggeſtion.
You haue ſpoken reaſonably, but yet as they ſay,
One Birde in the hande, is worth two in the buſh,
So you now inioying, theſe worldly ioyes may,
Eſteeme the other, as light as a ruſh:
Thus may you ſcape this perrillous puſhe:
Philologus.
Yea, but my ſaluation to mee is moſt certaine,
Neither doubt I, that I ſhall ſuffer this in vaine.
Suggeſtion.
Is your death meritorious, then in Gods ſight?
That you are ſo ſure, to attaine to ſaluation,
Philologus.
I doo not think ſo, but my faith is full pight:
In the mercies of God, by Chriſts mediation:
By whom I am ſure of my preſeruation.
Suggeſtion.
Then to the faithfull, no hurt can accrew,
But what ſo he worketh, good end ſhall inſue.
Philologus.
Our Sauiour Chriſt, did ſay to the tempter,
When he did perſwade him, from the Pinacle to fall,
And ſaide, he might ſafely, that danger aduenture:
Becauſe that Gods Angels, from hurt him ſaue ſhall:
See that thy Lord God, thou tempt not at all:
So I, though perſwaded, of my ſinnes free remiſſion,
May not commit ſin, vpon this preſumption.
Cardinall.
What haue you not yet done, your foolyſh tatteling?
With that frowarde heretick, I will then away,
If you will tarie to heare all his prattelyng:
He would ſurely keepe you moſt part of the day:
It is now high dinner time my ſtomack doth ſay:
And I will not loſe one meale of my diet,
Though thereon did hang an hundred mens quiet.
Suggeſtion.
By your Lordſhips pacience, one word with him more,
And then if he will not, I geue him to Tyrrany.
Hypocriſie.
I neuer ſaw my Lord ſo pacient before,
To ſuffe one to ſpeake for himſelfe ſo quietly,
But you were not beſt to truſt to his curteſie:
It is euill waking of a Dog that doth ſleepe,
While you haue his friendſhip, you were beſt it to kéepe.
Cardinall.
I promiſe thee Philologus, by my vowed chaſtitie,
If thou wilt be ruled by thy friendes that be héere,
Thou ſhalt abound in wealth and proſperitie:
And in the Countrie chiefe rule thou ſhalt beare,
And a hundred pounds more thou ſhalt haue in the yéere:
If thou will this curteſie refuſe,
Thou ſhalt die incontinent, the one of theſe chuſe.
Suggeſtion.
Well ſith it is no time, for vs to debate,
In former maner what is in my minde:
I will at once to thée ſtraight demonſtrate,
Thoſe worldly ioyes, which heere thou ſhalt finde:
And for becauſe thou art partly blinde,
In this reſpect looke through this mirrour,
And thou ſhalt behold an vnſpeakeable pleaſure.
Philologus.
Oh péereleſſe pleaſures, oh ioyes vnſpeakable,
Oh worldly wealth, oh pallaces gorgious,
Oh faire Children, oh wife moſt amyable:
Oh pleaſant paſtime, oh pompe ſo glorious,
Oh delicate diet, oh lyfe laſciuious:
Oh dolourous death which would mée betray,
And my felycitie from mée take away,
I am fully reſolued without further demeanour,
In theſe delightes to take my whole ſolace,
And what paine ſo euer hereby I incurre:
Whether heauen or hell, whether Gods wrath or grace,
This glaſſe of delight I will euer imbrace:
But one thing moſt chieſly doth trouble mée héere,
My Neighbors vnconſtant will compt mée I feare.
Hypocriſie.
He that will ſéeke eche man to content.
Shall prooue him ſelfe at laſt moſt vnwiſe,
Your ſelfe to ſaue harmleſſe think it ſufficient:
And waigh not the peoples clamorous outeries,
Yet there mouthes to ſtop I can ſoone deuiſe:
Say that the reading of the workes of S. Selfloue,
And doctor Ambition did your errours remoue.
And harke in myne eare delay no more time,
The ſooner the better in ende you will ſay,
We haue now caught him as Birde is in line.
Tyranny.
Come on ſirs haue yée done, I would faine away.
Hypocriſie.
Goe euen when you w
•
ll, we doo you not ſtaie,
Philologus hath drunk ſuch a draught of Hypocriſie,
That he minds not to die yet, he wil maſter this malady.
Cardinall.
Come on maſter Philologus, are you growne to a ſtay
I am glad to heare that you become tractable.
Philologus.
If it pleaſe your Lordſhip, I ſay euen what you ſay
And con
•
eſſe your relygion, to be moſt allowable,
Neither will I gainſay your cuſtomes lawdable:
My
•
ormer follyes I vtterly
•
enownce,
That my ſelfe was an Heretick I doo héere pronownce.
Cardinall.
Nay Maſter Philologus, goe with mée to my Pallace
And I ſhall ſet downe the forme of recantation,
Which you ſhall reade on Sonday next, in open place:
This done, you ſhall ſatiſfie our expectation,
And ſhall be ſet frée, from all moleſtation:
Into the boſome of the Church, we will you take,
And ſome high officer, therein will you make
Philologus.
I muſt firſt requeſt your Lordſhips fauour,
That I may goe home, my wife for to ſée,
And I will attend on you, within this howre.
Cardinall.
Nay I may not ſuffer, you alone to goe frée,
Vnleſſe one of theſe, your ſuretie wil bée:
Suggeſtion.
I ſenſuall Suggeſtion, for him will vndertake,
Cardinall.
Verie well take him to you, your priſoner I him make.
Goe you maiſter Philologus and beare mée company,
Or els I am ſure no meate I ſhould eate,
And goe before Zeale, to ſée ech thing ready:
That when we once come, we ſtay not for meate:
Hypocriſie.
With ſmall ſute héereto, you ſhall mée intreate.
Cardinall.
Exit Tyr.
Farewell Philologus, and make ſmall delay,
Perhaps of our dinners, for you I will ſtaie,
Exi Car. & Hyp
Suggeſtion.
Had not you bene a wiſe man, your ſelfe to haue loſt,
And brought your whole family to wretched eſtate,
Where now of your bleſſedneſſe, your ſelfe you may boſt:
And of all the countrie, accompt your ſelfe fortunate,
Philologus.
Such was the wit of my fooliſh pate,
But what doo we ſtay, ſo long in this place,
I ſhall not be well, whilſt I am with my Lordes grace.
Acte fourth. Sceane 4.
- SPIRIT.
- PHILO.
- SVGGES.
PHilologus, Philologus, Philologus, I ſay,
In time take héede, goe not to farre, looke well thy ſteps vnto,
Let not Suggeſtion of thy fleſh, thy Conſcience thée betray,
Who doth conduct thée in the path, that leadeth to all woe:
Waigh well this warning giuen from God, before thou further goe:
And ſell not euerlaſting ioyes, for pleaſures temporall,
From which thou ſoone ſhalt goe, or they from thée bereaued ſhall.
Philologus.
Alas, what voice is this I héere, ſo dolefully to ſounde,
Into mine eares, and warneth mée, in time yet to beware,
Why haue not I the pleaſant path, of worldly pleaſures founde,
To walk therein for my delight, no man ſhall me debarre.
Suggeſtion.
Looke in this Glaſſe Philologus, for nought els doo thou care,
What dooſt thou ſee within the ſame? is not the Coaſt all cleare?
Philologus.
Naught els but pleaſure, pompe, and wealth, héerein to mée appeare.
Suggeſtion.
Giue mée thy hande, I will be guide, and leade thée in the way,
What dooſt thou ſhrink Philologus? where I dare goe before?
Spirit.
Yea, ſhrinke ſo ſtill Philologus, no time turne back I ſay,
In ſenſuall Suggeſtions ſteppes, ſee that thou tread no more:
And though the frailtie of the fleſh, hath made the fall full ſore:
And to denye with outward lyps, thy Lord and God moſt deare
The ſame to ſtabliſh with conſent, of Conſcience, ſtand in feare:
Thou art yet frée Philologus, all torments thou maiſt ſcape,
Onely the pleaſures of the world, thou ſhalt awhile forbeare,
Renownce thy crime, and ſue for grace, and do not captiuate
Thy Conſcience vnto mortall ſinne, the yoke of Chriſt doo beare,
Shut vp theſe wordes within thy breſt, which ſound ſo in thine eare:
The outwarde man hath cauſed thee, this enterpriſe to take,
Beware leaſt wickedneſſe of ſpirit, the ſame doo perfect make.
Philologus.
My hart doth tremble for diſtres, my conſcience pricks mée ſore
And bid mee ceaſe that courſe in time, which I would gladly runne
The wrath of God it doth mée tell, doth ſtand my face before:
Wherfore, I hold it beſt to ceaſe that race I haue begun.
Suggeſtion.
Theſe are but fancies certainly, for this way thou ſhalt ſhun
All worldly woes: looke in thy Glaſſe and tell me what it ſhow,
Thou wilt not credit other men, before thy ſelfe I trow.
Philologus.
Oh gladſome Glaſſe, oh mirrour bright, oh criſtall cleare as ſun
The ioyes cannot be vttered, which herein I beholde,
Wherefore I will not thee forſake: what euill ſo euer come.
Spirit.
If néedes thou wilt thy ſelfe vndoo, ſay not, but thou arte tolde:
Philologus.
Hap, what hap wyll I will not looſe theſe pleaſures manyfolde
Wherfore conduct mee once againe, heere take mée by the hande.
Suggeſtion
That ſenſuall Suggeſtion doth leade him vnderſtand.
Acte fourth. Sceane. 3.
- CONSCI.
- PHILO.
- SVGGES.
ALas alas, thou wofull wight, what furie dooth thée moue?
So willingly to caſt thy ſelfe into conſumyng fyre,
What Circes hath bewitched thée, thy worldly wealth to loue
More then the bleſſed ſtate of Soule, this one thing I deſyre:
Waigh wel the cauſe with ſincere hart, thy Cōſcience thee require
And ſell not euerlaſting ioyes, for pleaſures temporall,
Reſiſt Suggeſtion of the fleſh, who ſéekes thée for to ſpoile:
From which thou ſoone ſhalt goe or they from thee b
•
rea
•
ed ſhall:
And take from thee which God elect, true euerlaſting ſoyle.
Sée where confuſion doth attend, to catch thée in his ſnare,
Whoſe handes, if that thou goeſt on ſtill, thou ſhalt no way eſchew
Philologus.
What wight art thou? which for my health, dooſt take ſuch earneſt care?
Conſcience.
Thy craſed Conſcience, which forſée, the plagues & torments due,
Which from iuſt Iudge, whom thou denyeſt ſhal by and by inſue:
Suggeſtion.
Thou haſt good triall of the faith, which I to thée doo beare,
Commit thy ſafetie to my charge, there is no daunger néere.
Conſcience.
Such is the blindneſſe of the fleſh, that it may not deſcrie,
Or ſée the perrils which the Soule, is ready to incurre:
And much the leſſe, our owne eſtates, we can our ſelues eſpie:
Becauſe Suggeſtion in our hartes ſuch fancies often ſtirre:
Wherby to worldly vanities, we cleaue as faſt as burre:
Eſtéeming them with heauenly ioyes, in goodneſſe comparable,
Yet be they moſtly very prickes, to ſinne abhomynable.
For proofe we néede no further goe, then to this preſent man,
Who by the bleſſing of the Lorde, of riches hauing ſtore,
When with his hart to fancy them, this worldlyng once began:
And had this Glaſſe of vanyties eſpied, his eyes before,
He God forſooke, whereas he ought haue loued him the more:
And chooſeth rather with his goodes, to be throwne downe to hell,
Then by refuſing of the ſame, with God in heauen to dwell.
Suggeſtion.
Nay harke Philologus, how thy conſcience can teache,
And would deteyne thée with gloſinges vntrue:
But heareſt thou Conſcience, thou maieſt long inough preache,
Eare wordes, from whence reaſon or trueth none enſue,
Shall make Philologus to bid mée adue.
What ſhall there no rich man dwell in Gods kingdome?
where is then Abraham, Iob, and Dauid become?
Conſcience.
I ſpeake not largelye of all them, which haue this worldly wealth,
For why, I know that riches are the creatures of the Lorde:
Which of themſelues, are good ech one, as Salamon vs telleth,
And are appoynted to do good withall, by Gods owne word,
But when they let vs from the Lord, then ought they be abhord:
Which cauſed Chriſt himſelfe to ſay, that with much leſſer payne,
Should Camel paſſe through néedles ey, thē rich men Heauē obtayn,
Hereby Rich men, Chriſt did not mean, ech one which welth enioy
But thoſe which faſtned haue their loue vpon this worldly duſt,
Wherefore another cryes, and ſayth, oh death, how great anoye
Doeſt thou procure vnto that man, which in his gooddes doth truſt?
That thou doeſt this Philologus, thou néedes acknowledge muſt,
Whereby ech one may eaſly ſée, thou takeſt more delight,
In Mundane ioyes, then thou eſtéemeſt to be with Angels bright.
Philologus.
This toucheth ye quicke, I féele ye wound, which if thou canſt not cure,
As mamed in limmes I muſt retyre, I can no further go.
Suggeſtion.
This is the gréef which Conſcience takes againſt thée I am ſure,
Becauſe thou vſeſt thoſe delights, which Conſcience may not do,
And therefore he perſwadeth thée, to leaue the ſame alſo:
As did the Fore, which caught in ſnare, and ſcapt with loſſe of tayle,
To cut off theirs, as burthenous, did all the reſt counſayll.
Conſcience.
In déede I cannot vſe, thoſe fond and fooliſh vanities
In which the outward part of man doth take ſo great delight,
No, neither would I, though to me were geuen that liberty,
But rather would conſume them all to nought, if that I might,
For if I ſhould delight therein, it were as good a ſyght,
As if a man of perfect age, ſhould ride vpon a ſticke:
Or playe with compters in the ſtreet, which paſtime children lyke.
But all my ioyes in Heauen remaynes, wheras I long to be,
And ſo wouldeſt thou, if that on Chriſt thy fayth full faſtned were,
For that affection, was in Paull the apoſtle, we may ſée,
The firſt to the Philippians doth witnes herein beare,
His words be theſe: oh would to God diſolued that I were,
And were with Chriſt, another place his mynde in thoſe words tell,
We are but ſtraungers all from God, while in this world we dwell:
Now marke, how far from his requeſt, diſſenting is thy mynde,
He wiſht for death, but more then hell, thou doeſt the ſame deteſt.
Suggeſtion.
The cauſe why Paul did loth his lyfe, may eaſely be aſſignde:
Becauſe the Iewes in euerie place, did ſéeke him to moleſt,
But thoſe which in this world, obtaine ſecuritie and reſt:
Do take delight to liue therein, yea nature doth indue,
Ech lyuing creature with a feare, leaſt death ſhould them accrue.
Yea the ſame Paul at Antioche, diſſembled to be dead,
While they were gone who ſought his lyfe, with ſtones for to deſtroy
Elias for to ſaue his lyfe, to Horeb likwiſe fled,
So did king Dauid flee, when Saul did ſéeke him to annoy:
Yea Chriſt himſelfe, whom in our deedes, to follow we may ioy,
Did ſecreatly conuaigh himſelfe, from Iewes ſo full of hate.
When they thought from the top of hil, him to precipitate.
Wherefore, it is no ſinne at all, a man for to defende,
And keepe himſelfe from death, ſo long as nature giues him leaue.
Conſcience.
The ſame whom you recited haue, conceiued a further end:
Then to them ſelues to liue alone, as ech man may perceiue,
For when that Paul had run his courſe, he did at laſt receiue:
with hartes conſent, the ſmal death, which was him put vnto,
So when Chriſt had perfourmed his work, he did death vndergoe:
And would to god, thou wouldeſt do yt, which theſe men were contēt,
For they diſpiſed worldly pomp, their fleſh they did ſubdue,
And brought it vnder, that to ſpirit, it moſtly did conſent:
Whereby they ſéeking God to pleaſe, did bid the world adue:
Wife, Children, and poſſeſſions forſaking, for they knew
That euerlaſting treaſures were, appointed them at laſt,
The which they thi
•
ſting, did from them, al worldly pleaſures caſt.
But thou O wretch doeſt life prolong, not that thou wouldſt gods name
As dutie binds vs all to doo, moſt chiefly gloryfy,
But rather by thy liuing ſtill, wilt Gods renowne defame,
And more and more diſhonor him, this is thy drift I ſpy.
Philologus.
I meane to liue in worldly ioyes, I can it not denye.
Conſcience.
What are thoſe ioyes, which thou dooſt meane, but pleaſures ſtraing frō god?
By vſing of the which, thou ſhalt prouoke his heauy rod:
Suggeſtion.
Tuſh knoweſt thou what Philologus, be wiſe thy ſelſe vnto,
And liſten not to theſe fond wordes which Conſcience to thée tell,
For thy defence I wyll alleadge one worthy leſſon moe:
Vnto the which I am right ſure, he cannot anſwere well:
When Dauid by vaine truſt in men of warre, from God ſore fell,
And was appointed of thrée plagues, the easieſt for to chuſe,
He ſaide Gods mercy eaſier is to get, then mans as I ſuppoſe.
Againe he ſayeth among the Pſalmes, it better is to truſt
In God, then that our confidence we ſetle ſhould in man,
Wherfore, to this which I now ſay of force conſent thou muſt:
That when two euils before vs plaſte, no way avoide we can:
Into the hand of God to fal by choyce is lawfull than,
Becauſe that God is mercyfull, when man no mercy ſhow,
Thus haue I pleaded in this cauſe, ſufficiently I trow.
Conſcience.
How can you ſay, you truſt in God, when as you him forſake,
And of the wicked Mammon heere, doo make your fained frende,
No, no, theſe wordes which you recite againſt you moſtly make:
For thus he thinks in his deſtreſſe, God cannot mée defende,
And therfore by Suggeſtion fraile, to mans helpe he hath leande.
Marke who ſay trueth of him or mée▪ and doo him beſt beléeue.
Philologus.
I lyke thy wordes, but that to loſe theſe ioyes it woulde mée gréeue.
Conſcience.
And where Suggeſtion, telleth thée, that God in mercies flow,
Yet is he iuſt ſinnes to correct, and true in that he ſpeake,
Wherfore he ſayeth, who ſo my name, before men ſhall not know,
I ſhall not know him, when as Iudge I ſhall ſit in my ſeate▪
This if you call to minde, it wil your proude preſumption breake,
Againe he ſayeth, who ſo his lyfe or goodes, will ſéeke to ſaue,
Shal looſe them all: but who for Chriſt wil loſe them, gaine ſhall haue
Suggeſtion.
What did not Peter Chriſt deny, yet mercy did obtaine.
Where if he had not, of the Iewes, he ſhould haue taſted death:
Philologus.
Euen ſo ſhall I in tract of time, with bitter teares complaine.
Suggeſtion.
Yea time inough, though thou defferſt, vntill thy lateſt breath.
Conſcience.
So ſaieth Suggeſtion vnto thée, but Conſcience it denyeth,
And in the ende what ſo I ſay, for trueth thou ſhalt eſpye,
And that moſt falſe, which Conſcience ſhal in ſecreat hart deny.
Philologus.
Ah wretched man, what ſhall I doo? which doo ſo playnly ſée,
My fleſh and Spirit to contende, and that in no ſmall thing,
But as concernyng the euent, of extreame miſerie▪
Which either ſtudie to auoyde, or els vpon mée bring,
And which of them I ſhould beſt truſt, it is a doubtfull thing.
My Conſcience ſpeaketh truth mée think, butyet becauſe I feare,
By his aduice to ſuffer death, I doo his wordes forbeare.
And therfore pacyfy thy ſelfe, and doo not ſo torment,
Thy ſelfe, in vaine I muſt ſéeke ſome meanes for to eſchew,
Theſe griping gréefes, which vnto mée, I ſée now imminent.
And therfore will no longer ſtay, but bid thée now adue.
Conſcience.
Oh ſtay I ſay Philologus, or els thou wilt it rue.
Philologus.
It is loſt labour that thou doeſt, I will be at a point,
And to inioye theſe worldly ioyes, I ieoparde will a iont.
Exit Phil. & Sug.
Conſcience.
Oh curſed creature O fraile fleſh, O meat for wormes, O duſt,
O blather puffed full of winde, O vainer then theſe all,
What cauſe haſt thou in thine owne wit? to haue ſo great a truſt:
Which of thy ſelfe canſt not eſpie, the euils which on thée fall,
The blindneſſe of the outward man, Philologus ſhew ſhall
At his returne, vnleſſe I can at laſt, make him relent,
For why the Lord him to correct, in furious wrath is bent.
Exit Conſciencia.
Acte. fyfth.
Sceane. 3:
HYPOCRISIE.
SVch chopping cheare, as we haue made, the like hath not bin ſéene
And who ſo pleaſant with my Lorde, as is Philologus,
His recantation, he hath made, and is diſpatched cleane,
Of all the griefes which vnto him, did ſéeme ſo dangerous:
Which thing you know, was brought to paſſe eſpecially by vs,
So that Hypocriſie hath done that, which Sathan did intende,
That men
•
or worldly wealth, ſhould ceaſe the Goſpell to defende:
What ſhall become of fooliſh Gooſe, I meane Philologus:
In actuall maner to your eyes, ſhall repreſented bée:
For though as now, he ſeemes to be, in ſtate moſt glorious,
He ſhall not long continue ſo, eche one of you ſhall ſée.
But néedes I muſt be packing hence, my fellowes ſtay for mée,
Shake handes before we do depart, you ſhall ſée mée no more:
And though Hypocriſie goe away, of hypocrits héere is good ſtore.
Exit Hyp.
Acte fyfth. Sceane 4.
- PHILO.
- GISBERT.
- PAPHI.
COme on my Children deare to mée, and let vs talk a while,
Of worldly goodes, which I haue got and of my pleaſant ſtate,
Which fortune hath inſtalled mée, who on mee chéerely ſmyle.
So that into the top of whéele, ſhe doth mée eleuate:
I haue eſcaped all miſhaps, of which my Conſcience did prate,
And where before I ruled was, as is the common
•
orte,
Now as a Iudge within this Land, I beare a Rulers port.
Gisbertus.
Indéede, good father, we haue cauſe, to praiſe your grauitie,
Who did both ſaue your ſelfe from woe, and vs from begging ſtate,
Where if you had perſeuered ſtill, as we did feare greatly:
Your goods from vs, your Children ſhould, to Legate bene confiſcate
Our glorious pompes, then, ſhould we haue bene glad for to abate.
Paphinitius.
But now, not onely that you had for vs, but alſo haue
Such offices, whereby more gaines, you yeare by yeare ſhall ſaue:
Philologus.
I was at point, once, very neare, to haue bene quite forlorne,
Had not Suggeſtion of the fleſh, from folly mee reclaymed,
And ſet this Glaſſe of worldly ioyes, my ſight and eyes beforne:
The ſight wherof did cauſe all thinges, of mée to be diſdained,
I thought I had felycitie, when it I had obtained:
And to ſay trueth, I doo not care, what to my ſoule betide,
So long as this proſperitie, and wealth by mée abide.
But let vs homewarde goe againe, ſome paſtime there to make,
My whole delight in ſport and games, of pleaſure I repoſe:
Horror.
Nay ſtay thy iournay héere awhile, I doo thée priſoner take,
I ſhall abate thy pleaſures ſoone, yea, to ſoone. thou wilt ſuppoſe,
Philologus.
What is thy name? whence commeſt thou? wherfore to me diſcloſe?
Horror.
My name is calde Confuſion and horror of the mynde,
And to correct impenitents, of God I am aſſignde.
And for becauſe thon doſt diſpiſe, Gods mercy and his grace,
And wouldſt no admonytion take, by them that did thée warne,
Neither when Conſcience counſailed thée, thou wouldſt his wordes imbrace
who would haue had thée vnto god, obedience tru to learne:
Nor couldſt betwéene Suggeſtions craft, & Conſcience truth diſcerne
Beholde therfore, thou ſhalt of mée an other leſſon heare,
Which wil thou, nil thou, wt torment of Conſcience, thou ſhalt beare
And where thou haſt extinguiſhed, the holy Spirit of God,
And made him wery with thy ſinnes, which dayly thou haſt done,
He will no lenger in thy ſoule, and ſpirit make abode:
But with the Graces, which he gaue to thée, now is he gone,
So that to Godwarde, by Chriſtes death, reioyſing thou haſt none,
The peace of Conſcience faded is, in ſtead whereof, I brlng
The Spirit of Sathan, blaſphemy, confuſion and curſing.
The Glaſie likewiſe of vanyties, which is thine onely ioy
I will tranſforme into the Glaſſe of deadly deſperation,
By looking in the which, thou ſhalt conceiue a great annoy:
Thus haue I caught thée in thy pride, and brought thée to damnatiō:
So that thou art a patterne true, of Gods iuſt indignation:
Whereby eche man may warned be, the like ſinnes to eſchew,
Leaſt the ſame torments they incurre, which in thée they ſhall view.
Philologus.
O painfull paine of déepe diſdaine, oh griping gréefe of hell,
Oh horror huge, oh ſoule ſuppreſt, and ſlaine with deſperation,
Oh heape of ſinnes, the ſum wherof, no man can number well:
Oh death, oh furious flames of hell, my iuſt recompenſation,
Oh wretched wight, oh creature curſt, oh childe of condempnation.
Oh angrie God, and mercileſſe, moſt fearefull to beholde,
Oh Chriſt thou art no Lambe to mée, but Lion fearce and boulde.
Giſbertus.
Alas deare Father, what doth moue and cauſe you to lament?
Philologus.
My ſinnes (alas) which in this Glaſſe, appeare innumerable,
For which I ſhall no pardon get, for God is fully bent:
In furie for to puniſh me, with paines intollerable:
Neither to call to him for grace, or pardon am I able,
My ſinne is vnto death, I féele Chriſtes death doth me no good,
Neither for my behoofe, did Chriſt ſhed his moſt precious bloud.
Paphinitius.
Alas deare Father (alas I ſay) what ſodaine chaunge is this?
Philologus.
I am condemned into hell, theſe torments to ſuſtaine.
Gisbartus.
Oh ſay not ſo my Father deare, Gods mercy mighty is,
Philologus.
The ſentence of the righteous Iudge, cannot be cald againe,
Who hath already iudged mée to euerlaſting payne:
Oh that my bodie buried were, that it at reſt might bée,
Though ſoule were put in Iudas place, or Caines extremitie.
Gisbertus.
Oh Brother haſt you to the Towne and tel Theologus,
What ſodaine plague and puniſhment, my Father hath befell,
Paphinitius.
I run in haſt, and will requeſt him for to come with vs.
Gisbertus.
Oh Father, reſt your ſelfe in God, and all thing ſhalbe well,
Philologus.
Ah dredfull name, which when I héere, to ſigh it mée compell:
God is againſt mée I perceiue, he is none of my God,
Vnleſſe in this, that he will beat, and plague mée with his rod.
And though his mercy doth ſurpaſſe, the ſinnes of all the worlde,
Yet ſhall it not once profit me, or pardon mine offence,
I am refuſed vtterly, I quite from God am whorld:
My name within the Booke of lyfe, had neuer reſidence,
Chriſt prayed not, Chriſt ſuffered not, my ſinnes to recompence:
But only for the Lordes elect, of which ſort I am none,
I
•
éele his iuſtice towardes mée, his mercy all is gone:
And to be ſhort, within ſhort ſpace, my finall end ſhall bée,
Then ſhall my ſoule incurre the paines, of vtter deſolation,
And I ſhall be a preſident, moſt horrible to ſée:
To Gods elect, that they may ſée, the price of abiuration.
Gisbertus.
To héere my Fathers dolefull plaints, it bringeth preturbation,
Vnto my ſoule, but yonder comes, that good Theologus:
Oh welcome ſir, and welcome you good maſter Euſebius.
Acte. fyfth. Sceane. 2:
- THEO.
- PHI.
- EVSE.
- GIS.
- PAPHI.
GOd ſaue you good Philologus, how doo you by Gods grace,
Philologus.
You welcome are, but I (alas) vile wretch, am héere euill found
Euſebius.
What is the chiefeſt cauſe (tell vs) of this your dolorus caſe?
Philologus.
Oh would my ſoule were ſunke in hell▪ ſo body were in grounde
That angrie God, now hath his will, who ſought mee to confounde.
Theologus.
Oh ſay not ſo Philologus, for God is gracious,
And to forgiue the penitent his mercy is plentious.
Do you not know that all the earth with mercy doth abound,
And though the ſinnes of all the world vppon one man were layde,
If he one only ſparke of grace or mercy once had found,
His wickednes could not him harme: wherefore be not diſmayde,
Chriſtes death alone for all your ſinnes, a perfect raunſome payde:
God doth not couet ſinners death, but rather that he may
By liuing ſtill, bewaill his ſinnes, and ſo them put awaye.
Conſider Peeter who thrée tymes his Maiſter did denye:
Yea, with an oath, and that although Chriſt did him warning giue,
With whome before tyme he had lyued ſo long familiarly,
Of whome ſo many benefits of loue he did receiue,
Yet when once Peeter his owne fault, did at the laſt perceiue,
And did bewaile his former cryme, with
•
alt and bitter teares,
Chriſt by and by did pardon him, the Goſpell witnes beares.
The theefe lykewiſe, and murtherer, which neuer had don good,
But had in miſcheefe ſpent his dayes, yea, during all his lyfe,
With latteſt breth when he his ſinnes and wickednes with ſtoode,
And with iniquityes of fleſh, his ſpirit was at ſtrife,
Thorow that one motion of his heart, and power of true beliefe,
He was receiued into grace, and all his ſinnes defaced,
Chriſt ſaying, ſoone in Paradice with me thou ſhalt be placed.
The hand of God is not abridged, but ſtill he is of myght,
To pardon them that call to him vnfainedly for grace,
Againe, it is Gods propertye, to pardon ſinners quight:
Pray therefore with thy heart to God, here in this open place,
And from the very roote of heart bewaile to him thy caſe:
And I aſſure thée, God will, on thée his mercy ſhow,
Through Ieſus Chriſt, who is with him our aduocate you knowe.
Philologus.
I haue no fayth, the wordes you ſpeake my hart doth not beléeue,
I muſt confeſſe that I for ſinne, am iuſtly throwne to hell.
Euſebius.
His monſtrous incredulitye, my very heart doth gréeue,
Ah dere Philologus, I haue knowne by face and viſage well,
A ſort of men, which haue bene vext, with Diuels and ſpirits fell,
In farre worſe ſtate then you are yet, brought into deſperation.
Yet in the ende haue bene reclaimde, by godly exhortation.
Such are the mercies of the Lorde, he will throw downe to hell:
And yet call backe againe from thence, as holy Dauid wrightes.
What? ſhould then let your truſt in God? I pray you to vs tel,
Sith to forgiue, and doo vs go
•
d, it chiefely him delightes.
What would not you, that of your ſins, he ſhould you cleane acquite?
How can he once denie to you, one thing you doo requeſt?
Which hath already geuen to you, his beſt beloued Chriſt.
Lift vp your hart in hope therefore, awhile be of good cheare,
And make acceſſe, vnto his ſeate of grace, by earneſt prayer,
And God will ſurely you reléeue with grace, ſtand not in feare:
Philologus.
I doo beléeue, that out from God, proceede theſe comfortes faire,
So doo the Diuels, yet of their health, they alway doe diſpaire.
They are not written vnto mée, for I woulde faine attaine,
The mercy, and the loue of God, but he doth me diſdaine.
How would you haue that man to lyue, which hath no mouth to eate
No more can I lyue in my ſoule, which haue no faith at all:
And where you ſay, that Peter did, of Chriſt ſoone pardon get,
who in the ſel
•
e ſame ſinne, with mée, from God did greatly fall,
why? I cannot, obtaine the ſame, to you I open ſhall:
God had reſpect to him alwaies, and did mée firmly leue,
But I alas, am reprobate, God doth my ſoule reproue.
Moreouer, I will ſay with tongue, what ſo you wyll require,
My harte I
•
eele with blaſphemy, and curſing is repleate.
Theologus.
Then pray with vs, as Chriſt vs taught, we do
•
you all deſire.
Philologus.
To pray with lips, vnto your God, you ſhall mée ſcene intreate,
My ſpirit, to Sathan is in thrall, I can it not thence get:
Euſebius.
God ſhall renue your ſpirit againe, pray onely as you can,
And to aſſiſt you in the ſame, we pray ech Chriſtian man.
Philologus.
O God which dwelleſt in the Heauens, and art our father deare.
Thy holy name throwghout the world be ener ſainctified,
The kingdome of thy word and ſpirit, vppon vs rule might beare,
Thy will in earth, as by thy faincts in heauen be ratified,
Our dayly bread, we thee beſeech, O Lord for vs prouide,
Our ſinnes remit (Lord vnto vs) as we ech man forgiue,
Let not tentation vs aſſayle, in all euill vs releeue. Amen.
Theologus.
The Lord be prayſed, who hath at length thy ſpirit mollified,
Theſe are not tokens vnto vs of your reprobation,
You morne with teares, and ſue for grace, wherfore be certified,
That God in mercy giueth care, vnto your ſupplication,
Wherfore diſpayre not thou at all of thy ſoules preſeruation,
And ſay not with a deſperat heart, that God againſt thée is,
He will no doubt, theſe paynes once paſt, receiue you into bliſſe.
Philologus.
No, no, my friends, you only heare and ſée the outward part,
Which though you thinke they haue don wel, it booteth not at all,
My lyppes haue ſpoke the wordes in déede, but yet I féele my heart,
With curſing is repleniſhed, with rancor, ſpight, and gall,
Neither do I your Lord and God, in hart my father call,
But rather ſeeke his holy name for to blaſpheame and curſſe,
My ſtate therfore doth not amend, but ware ſtill worſe and worſe,
I am ſecluded cleane from grace, my heart is hardened quight,
Wherefore you do your labour looſe, and ſpend your breth in vayne.
Euſebius.
Oh ſay not ſo Philologus, but let your heart be pight,
Vppon the mercyes of the Lord, and I you aſſertayne,
Remiſſion of your former ſinnes, you ſhall at laſt obtayne:
God hath it ſayde (who cannot lye) at whatſoeuer time
A ſinner ſhall from heart repent, I will remitt his cryme.
Philologus.
You cannot ſay ſo much to me, as herein I do knowe,
That by the mercyes of the Lord, all ſinnes are don awaye,
And vnto them that haue true fayth, aboundantly it flowe,
But whence do this true fayth procéede to vs, I do you pray,
It is the only gift of God, from him it comes alwaye,
I would therefore he would vouchſafe, one ſparke of fayth to plant,
within my breaſt, then of his grace, I know I ſhould not want.
But it as eaſely may be done, as you may with one ſpoone,
At once take vp the water cleane, which in the ſeas abide:
And at one draught, then drink it vp, this ſhall ye doe as ſoone,
As to my breſt of true beléefe, one ſparkle ſhall betide:
Tuſh, you which are in proſperous ſtate, & my paines haue not tried
Doe think it but an eaſy thing, a ſinner to repent
Him of his ſinnes, and by true faith, damnation to preuent.
The healthfull néede not Phiſicks art, and ye which are all haile,
Can giue good counſell to the ſick, their ſickneſſe to eſchew:
But here alas, confuſion, and hell, doth mée aſſaile,
And that all grace, from me is reft, I finde it to be true.
My hart is ſteele, ſo that no faith, can from the ſame inſue.
I can conceiue no hope at all, of pardon or of grace,
But out alas, Confuſion is alway before my face.
And certainly, euen at his time, I doo moſt playnly ſée,
The deuils to be about me rounde, which make great preparation,
And kéepe a ſtirre, here in this place, which only is for mee.
Neither doe I conceiue, theſe thinges, by vaine imagination,
But euen as truly, as mine eyes, beholde your ſhape and faſhion.
Wherefore, deſired Death diſpatch, my body bring to reſt,
Though that my ſoule, in furious flames of fire, be ſuppreſt.
Theologus.
Your minde corrupted dooth preſent, to you, this fal
•
e illuſion,
But turne awhile, vnto the ſpirit of trueth, in your diſtreſſe,
And it ſhall caſt out from your eies, all horror and confuſion:
And of this your affliction, it will you ſoone redreſſe.
Euſebius.
We haue good hope Philologus, of your ſaluation doubtleſſe.
Philologus.
What your hope is concerning mée, I vtterly contempne,
My Conſcience, which for thouſands ſtand, as guiltie mée condemne.
Euſebius.
When did this horror firſt you take, what think you is the cauſe?
Philologus.
Euen ſhortly, after I did make, mine open abiuration,
For that I did prefer my goods, before Gods holy lawes.
Therefore in wrath he did me ſende, this horrible veration,
And hath me wounded in the ſoule, with gréeuous tribulation:
That I may be a preſident, in whom all men may view,
Thoſe torments, which to them, that wil forſake the Lord, are due.
Theologus.
Yet let me bouldly aſke one thing of you, without offence,
What was your former faith in Chriſt, which you before did holde?
For it is ſaide of holy Paule, in theſe ſame wordes in ſence:
It cannot be that vtterly, in faith he ſhould bee colde,
Who ſo he be, which perfectly, true faith in hart once holde:
Wherfore rehearce in ſhort diſcourſe, the ſum of your beléefe,
In theſe pointes chiefly, which for health of ſoule, are thought moſt chéefe.
Philologus.
I did beleeue in hart, that Chriſt was 'that true ſacrifice.
Which dyd appeaſe the fathers wrath, and that by him alone
We were made iuſt and ſanctified: I dyd beleeue lykewiſe,
That without him, heauen to attaine, ſufficient meanes were none.
But to reknowledge this againe, alas, all grace was gone:
I neuer loued him againe, with right and ſincere harte,
Neither was thankfull for the ſame, as was ech goodmans part.
But rather tooke the faith of Chriſt, for lybertie to ſinne,
And did abuſe his graces great, to further carnall luſt,
what wickedneſſe I did commit, I cared not a pinne:
For that, that Chriſt diſcharged had any ranſome, I dyd truſt:
wherfore the Lord doth now correct, the ſame with torments iuſt.
My ſonnes, my ſonnes, I ſpeake to you, my counſell ponder well,
And practiſe that in déedes, which I in wordes ſhall to you tell.
I ſpeake not this, that I would ought, the Goſpell derogate,
which is moſt true in euery part, I muſt it néedes confeſſe,
But this I ſay, that of vaine faith alone, you ſhould not prate:
But alſo by your holy lyfe, you ſhould your faith expreſſe,
Beléeue me ſyres, for by good proofe, theſe thinges I doo expreſſe:
Peruſe the wrighting of S. Iames, and firſt of Peters too,
which all Gods people, holyneſſe of lyfe exhort vnto.
By ſundrie reaſons, as for firſte, becauſe we ſtrangers are,
Againe, ſinne from the fleſh procéede, but we are of the ſpirit,
The third, becauſe the fleſh alway, againſt the ſpirit doo warre,
The fourth, yt we may ſtop the mouthes of ſuch as would backbight,
The fifth, that other by our lyues, to God reduce we might:
Againe, they ſing a pleaſant ſong, which▪ ſing in déede and word,
But where euill life inſue good words, there is a foule diſcorde:
But I alas, moſt wretched wight, whereas I did preſume,
That I had got a perfect faith, did holy life diſdaine:
And though I did to other preach, good lyfe I did conſume:
My lyfe in wickedneſſe and ſinne, in ſport and pleaſures vaine,
No, neither did I once contende, from them fleſh to refraine,
Beholde therfore, the iudgements iuſt, of God doth mée annoy,
Not for amendement of my lyfe, but mée for to deſtroy.
Euſebius.
We doo not altogether like of this your exhortation,
whereas you warne vs not to truſt, ſo much vnto our faith,
But that good workes we ſhould prepare, vnto our preſeruation,
There are two kindes of righteouſneſſe, as Paul to Romanes faith:
The one dependeth of good workes, the other hangs of faith:
The former which the world allowes, good counts it leaſt of twaine,
As by good proofe, it ſhall to you, in words be proued playne.
For Socrates and Cato both, did purchaſe great renowne,
And Ariſtides ſurnamed Iuſt, this righteouſneſſe fulfilled,
Wherfore he was as iuſteſt man, erpelde his natiue towne,
Yet are their ſoules with Infydels, in hell for euer ſpilled,
Becauſe they ſought not righteouſnes, that way that God thē willed
The other righteouſnes coms from faithe, which God regards alone,
And makes vs ſeeme immaculate, before his heauenly throne.
Wherfore, there is no cauſe you ſhould, ſende vs to outwarde act,
As to the ancor or refuge, of our preſeruation.
Theologus.
The meaning of Philologus, is not héere ſo exact,
As doo his wordes make it to ſeeme, by your allegation,
He doth not meane betwéene good works, and faith to make relation
As though workes were equiuolent, ſaluation to attaine.
As is true faith, but what he ment, I will ſet downe more playne,
He did exhort the yongmen heere, by him for to beware,
Leaſt as he did, ſo they abuſe, Gods goſpell pure,
And without good aduice, vſurp of faith the gift ſo rare:
Whereby they think, what ſo they doo, thē ſelues from torments frée,
And by this proud preſumption, Gods anger ſhould procure:
And where they boaſt and vaunt, thē ſelues, good faithfull men to bée,
Yet in their lyues, they doo deny their faith in ech degrée:
Wherfore he ſaith, as Peter ſaide, ſee that you doo make knowne,
Your owne election by your workes: againe, S. Iames doth ſay,
Shew mée thy faith, and by my works, my faith ſhall thée be ſhown.
And wherupon his owne offence, he dooth to them bewray,
Wheras he did vainegloryouſly, vpon a dead faith ſtay:
Which for the inwarde righteouſneſſe, he alway did ſuſpect,
And héereupon all godlynes of lyfe, he did neglect.
Philologus.
That was the meaning of my wordes, how euer I them ſpake,
The truth (alas) vile wretch, my ſoule and Conſcience too true féele
Theologus.
What? do you not Philologus, with vs no comfort take,
When all theſe thinges, ſo godlyly, to you I doo reueale,
Eſpecially, ſith that your ſelfe, in them are ſéene ſo well:
Some hope vnto vs of your health, and ſafetie yet is left,
we do not think that all Gods grace, from you is wholly reft.
Philologus.
Alas, what comfort can betide, vnto a damned wretch?
what ſo I héere, ſée, féele, taſt, ſpeake, is turned all to woe.
Euſebius.
Ah deare Philologus, think not, yt ought can Gods grace outreache,
Conſider Dauid which did ſinne in luſt, and murther too:
Yet was he pardoned of his ſinnes, and ſo ſhalt thou alſo.
Phil. King Dauid alwaies, was elect, but I am reprobate,
And therefore I can finde ſmall eaſe, by waighing his eſtate.
He alſo prayed vnto God, which I ſhall neuer doe,
His prayer was that God would not, his ſpirit take away:
But it is gone from mée long ſince, and ſhall be giuen no moe.
But what became of Cayne, of Cam, of Saul, I do you pray?
Of Iudas, and Barehu, theſe muſt my Conſcience ſlay.
Of Iulyan Apoſtata, with other of that crue,
The ſame torments muſt I abide, which theſe men did inſue:
Theologus.
Alas my friend, take in good part, the chaſtment of ye Lorde
Who doth correct you in this world, that in the lyfe to come,
He might you ſaue, for of the like, the Scripture teares re
•…
Philologus.
That is not Gods intent with mée though it be ſo with ſome,
who after bodies puniſhment, haue into fauour come:
But I (alas) in ſpirit and ſoule, theſe greenous torments beare,
God hath condemded my Coſcience, to perpetuall greife and feare.
I would moſt gladly chuſe to lyue, a thouſand, thouſande yeare.
In all the torments and the griefe that damned ſoules ſuſtaine,
So that at length I might haue eaſe, it would me greatly cheare.
But I alas, ſhall in this lyfe, in torments ſtill remaine,
while Gods iuſt anger, vpon mee, ſhall be reuealed plaine:
And I example made to all, of Gods iuſt indionation,
Oh that my body were at reſt, and ſoule in condemnation.
Euſebius.
I pray you anſwer me herein, where you by déepe diſpaire,
Say, you are worſe here in this lyfe, then if you were in hell,
And for becauſe to haue death come, you alway make your prayer,
As though your foule and body both in torments great did dwell:
If that a man ſhould giue to you a ſword, I pray you tell,
would you deſtroy your ſelfe there with? as doe the deſperate,
which hange or kill, or into flouds, themſelues precipitate.
Philologus.
Giue me a ſworde, then ſhall you know, what is in mine intent.
Euſebius.
Not ſo my friend, I onely aſke, what héerein were your will?
Philologus.
I cannot, neither will I tell, wherto I would be bent.
Theologus.
Theſe wordes doe nothing edifye, but rather fancies fill,
which we would gladly if we could, indeuour for to kill.
wherefore, I once againe requeſt, together let vs pray:
And ſo we will leaue you to God, and ſend you hen
•
e away.
Philologus.
I cannot pray, my ſpirit is dead, no faith in me remayne
Theologus.
Doe as you can, no more then might, we can aſk at your hand.
Philologus.
My prayers turned is to ſinne, for God doth it diſdaine,
Euſebius.
It is the falſ
•
hood of the ſpirit, which doo your health withſtande,
That teach you this, wherfore in time, reiect his filthy bande.
Theologus.
Come knéele by mee, and let vs pray, the Lord of Heauen vnto:
Philologus.
With as good will as did the Diuell, out of the deaffe man goe.
O God which dwelleſt in the heauens. &c.
Tuſh ſirs, you doo your labours looſe, ſee where Belzabub doth come,
And doth inuite mee to a feaſt, you therefore ſpeake in vaine,
•
ea if you aſke ought more of me▪ in anſwer I will be dumbe,
I will not waſt my
•
ong for naught, as ſoone ſhall one ſmall grayne
Of Muſterdſeede, fill all the world, as I true faith attaine.
Theologus.
We will no lenger ſtay you now, but let you hence depart.
Euſebius.
Yet will we pray continually, that God woulde you conuart.
Theologus.
Gisbertus and Paphinitius, conduct him to his pla
•
▪
But ſee he haue good company, let him not be alone:
Ambo.
We ſhall ſo doo, God vs aſſiſt, with his moſt holy grace.
Gisbertus.
Come Father doo you not think good, that we from hence begone?
Philologus.
Let go my handes at lybertie, aſſiſtaunce I craue none:
Oh that I had a ſworde a while, I ſhould ſoone eaſed bee.
Ambo.
Alas deare father, what do you? Euſeb. His wil we may now ſée
Theologus.
Exeunt Phi. Giſ. Paph.
O glorious God, how wonderfull, thoſe iudgements are of thine
Thou dooſt beholde the ſecret hart, naught doth thy eyes beguile,
Oh what occaſion is vs giuen, to feare thy might deuine,
And from our ha
•…
es to hate and lothe, iniquities ſo vile,
Leaſt for the ſaine, thou in thy wrath, dooſt grace from vs exile.
The outwarde man doeth thée not pleaſe, nor yet, the minde alone,
But thou requireſt both of vs, or elſe regardeſt none.
Euſebius.
Héere may the worldlinges haue a glaſſe, their ſtates for to behold,
And learne in time, for to eſcape, the iudgements of the Lorde,
Whilſte they by flattering of them ſelues, of faith both dead and colde
Doo ſell their ſoules to wickednes, of all good men abhorde:
But godlynes doth not depend, in knowing of the worde:
But in fullfilling of the ſame, as in this man we ſee,
Who though he did to others preach, his lyfe did not agrée.
Theologus.
Againe Philologus witneſſeth, which is the trueth of Chriſt,
For that conſenting to the Pope, he did the Lorde abture,
Whereby he teacht the wauering fayth, on which ſide to perſiſt:
And thoſe which haue the trueth of God, that ſtill they may indure,
The Tyraunts, which delight in bloode, he likewiſe doth aſſure,
In whoſe affayres, they ſpende their time: but let vs home warde goe.
Euſebius.
I am content, that after meate, we maye reſorte him to.
Exiunt. Theo. & Euſe.
Acte ſixe.
Seane laſt.
NVNTIVS.
OH ioyfull newes, which I report, and bring into your eares,
Philologus, that would haue hangde himſelfe with coard,
—Is nowe conuerted vnto God, with manie bitter teares,
By godly councell he was woon, all prayſe be to the Lorde,
His errours all, he did renounce, his blaſphemies he abhorde:
And being conuerted, left his lyfe, exhorting foe and friend,
That do profeſſe the fayth of Chriſt, to be conſtant to the ende,
Full thyrtie wéekes, in wofull wiſe, afflicted he had bene,
All which long time, he tooke no foode, but forſt againſt his will,
Euen with a ſpoone to poure ſome broath, his téeth betwéene,
And though they ſought by force, this wiſe to féede him ſtill,
He alwayes ſtroue with all his might, the ſame on ground to ſpill,
So that no ſuſtenaunce he receiu'de, ne ſléepe could he attayne,
And nowe the Lord, in mercy great hath eaſde him of his payne.