An excellent new Comedy, Entitled: The Conflict of Conscience. CONTAINING, A most lamentable example, of the doleful desperation of a miserable worldling, termed, by the name of PHILOLOGUS, who forsook the truth of God's Gospel, for fear of the loss of life, & worldly goods.  
Compiled, by Nathaniel Woods. Minister, in Norwich.  
¶ The actor's names, divided into six parts, most convenient for such as be disposed, either to show this Comedy in private houses, or otherwise.  
Prologue.  Sathan.  Avarice.  Mathetes.  Tyranny.  Suggestion.  Conscience. for one. Spirit. for one. Gisbertus. for one. Paphinitius.  Horror.  Nuntius.    Eusebius.    Hypocrisy.  Cardinal.    Theologus. for one. Cacon. for one. Philologus for one.  
AT LONDON Printed, by Richard Bradocke dwelling in Aldermanbury, a little above the Conduct. Anno 1581.   

The Prologue.  

WHen whirling winds which blow with blust'ring blast,  
Shall cease their course, and not the Air move.  
But still unstirred it doth stand, it chanceth at the last,  
To be infect, the truth hereof even day by day we prove,  
For deep within the Caves of earth, of force it doth behove,  
Sith that no winds do come thereto, the Air out to beat,  
By standing still the closed air, doth breed infections great.   

¶ The stream or flood, which runneth up and down,  
Is far more sweet, then is the standing brook.  
If long unworn, you leave a Cloak or Gown,  
moths will it mar, unless you thereto look:  
Again, if that upon a shelf, you place, or set a book,  
And suffer it there still to stand, the worms will soon it eat:  
A Knife likewise, in sheath laid up, the rust will mar and fret.   

¶ The good road horse, if still at rack he stand,  
To resty Jade will soon transformed be,  
If long untilled, you leave a fertile land,  
From strecke, and weed, no place willbe left free:  
By these examples, and such like, approve then well may we,  
That idleness more evils doth bring, into the mind of man,  
Then labour great in longer time, again expel out can.   

¶ Which thing our Author marking well, when wearied was his mind,  
From reading grave and ancient works, yet loathe his time to lose,  
Bethought himself, to ease his heart, some recreance to find  
And as he mused in his mind, immediately arose,  
A strange example done of late, which might as he suppose,  
Stir up their minds to godliness, which should it see or hear,  
And therefore humbly doth you pray, to give attentive care.   

¶ The argument or ground whereon our Author chiefly stayed,  
Is (sure) a History strange and true, to many men well known,  
Of one through love of worldly wealth, and fear of death dismayed,  
Because he would his life and goods, have kept still as his own,  
From state of grace wherein he stood, was almost overthrown:  
So that he had no power at all, in heart firm faith to have,  
Till at the last, God changed his mind his mercies for to crave.   

¶ And here, our Author, thought it meet, the true name to omit,  
And at this time, imagine him PHILOLOGUS to be,  
First, for because, a Comedy, will hardly him permit,  
The vices of one private man, to touch particularly,  
Again, now shall it stir them more, who shall it hear or see,  
For if this worldling had been named, we would straight deem in mind,  
That all by him then spoken were, ourselves we would not find.   

¶ But sith PHILOLOGUS is nought else, but one that loves to talk,  
And common of the word of God, but hath no further care,  
According as it teacheth them, in God's fear for to walk,  
If that we practise this in deed, PHILOLOGI we are,  
And so by his deserved fault, we may in time beware,  
Now, if as Author first it meant, you hear it with this gain,  
In good behalf he will esteem, that he bestowed his pain.   

¶ And for because we see by proof, that men do soon forget,  
Those things for which to call them by, no name at all they know,  
Our Author for to help short wits, did think it very meet,  
Some name for this his Comedy, in preface for to show,  
Now names to natures must agree, as every man do know,  
A fitter name he could in mind, nowhere excogitate,  
Then, THE CONFLICT OF CONSCIENCE, the same to nominate.   

A cruel Conflict certainly, where Conscience takes the foil,  
And is constrained by the flesh, to yield to deadly sin,  
Whereby the grace and love of God, from him, his sin doth spoil,  
Then (wretch accursed) small power hath, repentance to begin,  
This History here, example shows, of one fast wrapped therein,  
As in discourse before your eyes, shall plainly proved be,  
Yet (at the last) God him restored, even of his mercy free.   

¶ And though the History of itself, be too too, dolorous,  
And would constrain a man with tears of blood, his cheeks to wet,  
Yet to refresh the minds of them that be the Auditors,  
Our Author intermixed hath, in places fit and meet,  
Some honest mirth, yet always ware, DECORUM, to exceed:  
But list, I hear the players priest, in presence forth to come,  
I therefore cease, and take my leave, my Message I have done. Exit.   
FINIS.   

The Conflict of Conscience.  

act first.  

Scene 1.  SATHAN. 

HIgh time it is for me to stir about,  
And do my best, my kingdom to maintain,  
For why? I see of enemies a wrought:  
Which all my laws, and Statutes do disdain:  
Against my state, do fight and strive amain.  
Whom, in time if I do not dissipate,  
I shall repent it, when it is too late.   

My mortal foe, the Carpenters poor son,  
Against my Children, the Pharisees I mean,  
Upbraiding them, did use this comparison,  
As in the story of his life, may be seen,  
There was a man, which had a vineyard green:  
Who letting it to husbandmen unkind,  
In stead of fruit, unthankfulness did find.   

So that his Servants, firstly they did beat,  
His Son likewise, they afterward did kill,  
And here upon that man in fury great:  
Did soldiers send, these Husbandmen to spill,  
Their Towue to burn, he did them also will.  
But out alas, alas, for woe I cry,  
To use the same, far juster cause have I,   

For where the kingdom, of this world is mine,  
And his, on whom I will the same bestow,  
As Prince hereof, I did myself assign:  
My darling dear, whose faithful live I know,  
Shall never fail from me, but daily flow:  
But who that is: perhaps some man may doubt.  
I will therefore in brief; portrait and paint him out.   

The mortal man by nature's rule is bound  
That Child to favour, more than all the rest,  
Which to himself in face, is likest found:  
So that he shall with all his goods be blessed:  
Even so do I esteem and like him best,  
Which doth most near my dealings imitate,  
And doth pursue God's laws, with deadly hate.   

As therefore I, when once in angel's state,  
I was, did think myself, with God as mate to be,  
So doth my son himself, now elevate,  
Above man's nature, in rule and dignity.  
So that in terris Deus sum, saith he:  
In earth I am a God, with sins for to dispense,  
And for rewards, I will forgive each manet of offence.   

I said to eve, tush, tush, thou shalt not die,  
But rather shalt as God, know every thing:  
My son likewise, to maintain Idolatry,  
Saith tush what hurt can carved Idols bring?  
Despise this law of God, the heavenly King:  
And set them in the Church, for men thereon to look,  
An Idol doth much good, it is a layman's book.   

Nemroth that Tyrant, fearing God's hand,  
By me was persuaded to build up high Babel:  
Whereby he presumed, God's wrath to withstand:  
So hath my Boy, devised very well,  
Many pretty toys, to keep men's soul from hell:  
Live they never so evil here, and wickedly,  
As Masses, trentals, Pardons, and Scala coeli.   

I egged on Pharaoh of Egypt the King,  
The Israelites to kill, so soon as they were borne:  
My darling likewise, doth the self same thing:  
And therefore cause Kings, and Princes to be sworn,  
That with might and main, they shall keep us his horn.  
And shall destroy with fire, Are and sword,  
Such as against him, shall speak but one word.   

And even as I was some what too slow,  
So that not withstanding, the Isralites did augment:  
So for lack of murdering God's people do grow,  
And daily increase, at this time present:  
Which my son shall feel incontinent.  
Yet another practice, this evil to withstand,  
He learned of mee, which now he takes in hand.   

For whenas Moses, I might not destroy,  
Because that he was of the Lord appointed,  
To bring the people from thraldom to joy:  
I did not cease, whilst I had invented,  
another means to have him prevented:  
By accounting himself the son of Pharaoh,  
To make him loath Egypt to forego.   

The same advise I also attempted,  
Against the son of God, when he was incarnate,  
Hoping there by, to have him relented:  
And for promotion's sake, himself to prostrate,  
Before my feet when I did demonstrate,  
The whole world unto him, and all the glory,  
As it is recorded in Matheus History.   

So hath the Pope, who is my darling dear,  
My eldest boy, in whom I do delight:  
lest he should fall, which thing he greatly fear,  
Out of his Seat, of honour pomp and might,  
Hath got to him, on his behalf to fight:  
Two Champions stout, of which the one is Avarice,  
The other is called Tyrannical practice.   

For as I said, although I claim by right,  
The kingdom of this earthly world so round:  
And in my stead to rule with force and might,  
I have assigned the Pope, whose match I nowhere found,  
His heart with love, to me, so much abound:  
Yet divers men of late, of malice most unkind,  
Do study to displace my son, some way ward means to find  
Wherefore I marvel much, what cause of let there is,  
That hitherto, they have not their office put in ure,  
I will go see, for why, I fear that somewhat is amiss.  
If not, to range abroad, the world, I will them straight procure,  
But needs they must, have one to help, men's hearts for to allure:  
Unto their train, who that should be, I cannot yet espy,  
No meeter match I can find out, then is Hypocrisy.   

Who can full well in time and place, dissemble either's part,  
No man shall easily perceive, with which side he tooth bear.  
But when once favour he hath got, and credit in man's heart:  
He will not slack in mine affairs, I do him nothing fear:  
But time doth run, too fast away, for me to tarry here,  
For none will be enamoured, of my shape I do know,  
I will therefore, mine imps send out, from hell their shapes to show.   Exit.  

Act. first. Scene. 2:  

MATHETES.  
PHILOLOGUS.   

MY mind doth thirst dear friend Philologus,  
Of former talk to make a final end:  
And where before we gan for to discus,  
The cause why God doth such afflictions send,  
Into his Church, you would some more time spend.  
In the same cause, that thereby you might learn,  
Betwixt the wrath and jove of God, a right for to discern.   Philologus. 

With right good will, to your request herein I do consent,  
As well because, as I perceive, you take therein delight,  
As also for because, it is most chiefly pertinent,  
Unto mine office, to instruct, and teach each Christian wight,  
True godliness, and show to them, the path that leadeth right,  
Unto God's kingdom, where we shall, inherit our salvation,  
Given unto us from God, by Christ our true propitiation.   

But that a better ordered course, herein we may observe,  
And may directly to the first, apply that which ensue,  
To speak that hath been said, before, I well a time reserve:  
And so proceed, from whence we left, by course and order due,  
Unto the end: At first therefore, you did lament and rue,  
The misery of these our days, and great calamity,  
Which those sustain, who dare gainsay, the Romish Hypocrisy.   Mathetes. 

I have just cause, as hath each Christian heart,  
To wail and weep, to shed out tears of blood:  
whenas I call to mind, the torments and the smart,  
Which those have borne, who honest be and good,  
For nought else, but because, their errors they withstood:  
Yet joyed I much, to see how patiently,  
They boar the cross of Christ, with constancy.   Philologus. 

So many of us, as into one body be,  
Incorporate, whereof Christ is the lively head,  
As members of our bodies which we see:  
With joints of love together be conjoined:  
And must needs suffer, unless that they be dead:  
Some part of grief in mind which other feel,  
In body though not so much by a great deal.   

Wherefore by this it is most apparent,  
That those two into one body are not united,  
Of the which, the one doth suffer, the other doth torment:  
And in the wounds of his Brother is delighted:  
Now which is Christ's body, may easily be decided:  
For the Lamb is devoured of the Wolf always,  
Not the Wolf of the Lamb as Chrisostom doth say.   

Again of unrighteous Cain murdered was Abel,  
By whom the Church of God was figured:  
Isaac likewise was persecuted of Ismael,?  
As in the Book of Genesis is mentioned:  
Israel of Pharaoh was also terrified,  
David the Saint, was afflicted by his Son,  
And put from his kingdom I mean by Absolon.   

Elias the Thesbit, for fear of Jezeb;,  
Did fly to Horeb, and hid him in a Cave:  
Micheas the Prophet, as the Story doth tell,  
Did hardly his life from Baal's Priests save:  
jeremy of that sauce tasted have:  
So did Esay, Daniel, and the Children three,  
And thousands more, which in stories we may see.   Mathetes. 

In the new Testament, we may also reed,  
That our Saviour Christ, even in his Infancy,  
Of Herod the King might stand in great dread:  
Who sought to destroy him, such was his insolency:  
Afterward of the Pharisees, he did with constancy,  
Suffer shameful death, his Apostles also,  
For testimony of the truth, did their crosses under go.   Philologus. 

james under Herod, was headed with the Sword,  
The rest of the Apostles, did suffer much turmoil:  
Good Paul was murdered by Nero his word:  
Domitian devised a Barrel full of Oil,  
The body of john the Evangelist to boil:  
The Pope at this instant sundry torments procure,  
For such as by God's holy word will endure.   

By these former stories, two things we may learn,  
And profitably record in our remembrance:  
The first is God's Church from the Devils to discern:  
The second to mark, what manifest resistance,  
The Truth of God hath, and what encumbrance:  
It bringeth upon them that will it profess,  
Wherefore, they must arm themselves, to suffer distress.   Mathetes. 

It is no new thing, I do now perceive,  
That Christ's Church do suffer tribulation,  
But that the same cross I might better receive:  
I request you to show me for my consolation:  
What is the cause, by your estimation:  
That God doth suffer, his people be in thrall;  
Yet help them so soon as they to him call.   Philologus. 

The chiefest thing, which might us cause or move,  
With constant minds, Christ's cross for to sustain:  
Is to conceive of Heaven, a faithful love:  
Whereto we may not come, as Paul doth prove it plain:  
Unless with Christ we suffer, that with him we may rain:  
Again sith that it is our heavenly Fathers will,  
By worldly woes our carnal lusts to kill.   

Moreover, we do use to loathe that thing we always have,  
And do delight the more in that which mostly we do want,  
Affliction urgeth us also, more earnestly to crave:  
And when we once relieved be, true faith in us it plant,  
So that to call in each distress on God we will not faint:  
For trouble bring forth patience, from patience doth ensue  
Experience, from experience Hope, of health the anchor true.   

Again, oft-times, God doth provide, affliction for our gain,  
As job who after loss of goods, had twice so much therefore:  
Sometime affliction is a means, to honour to attain:  
As you may see, if Joseph's life, you set your eyes before:  
Continually it doth us warn, from sinning any more:  
whenas we see the judgements just, which God our heavenly king,  
Upon offenders here in earth, for their offences bring.   

Sometime God doth it us to prove, if constant we will be.  
As he did unto Abraham: sometime his whole intent,  
Is to declare his heavenly might, as in john we may see:  
When the Disciples did ask Christ, why God the blindness sent  
Unto that man that was borne blind? to whom incontinent,  
Christ said: neither for Parents sins, nor for his own offence,  
Was he borne blind, but that God might show his magnificence.   Mathetes. 

This is the sum of all your talk, if that I guess a right,  
That God doth punish his elect to keep their faith in ure,  
Or least that if continual ease, and rest enjoy they might:  
God to forget through haughtiness, frail nature should procure:  
Or else by feeling punishment, our sins for to abjure:  
Or else to prove our constancy, or lastly that we may,  
Be instruments in whom his might, God may abroad display.   

Now must I needs confess, to you my former ignorance,  
Which knew no cause at all, why God should trouble his elect,  
But thought afflictions all, to be rewards for our offence:  
And to proceed from wrathful judge, did always it suspect:  
As do the common sort of men, who will straightway direct  
And point their fingers at such men, as God doth chastise here,  
Esteeming them by just desert, their punishment to bear.   Philologus. 

Such is the nature of mankind, himself to justify,  
And to condemn all other men, whereas we ought of right:  
Accuse ourselves especial, and God to magnify:  
Who in his mercy doth us spare, whereas he also might,  
Sith that we do the self same things, with like plagues us requite  
Which thing our Saviour Christ doth teach, as testifieth Luke,  
The thirteenth Chapter, where he doth vain glorious men rebuke:   

But for this time let this suffice, now let's homeward go,  
And further talk in private place, if need be, we will have:   Mathetes. 

With right good will, I will attend on you, your house unto:  
Or else go you with me to mine, the longer journey save:  
For it is now high dinner time, my stomach meat doth crave:   Philologus. 

I am soon bidden to my friend, come on let us depart,   Mathetes. 

Go you before, and I will come behind with all my heart.     

act second.  

Scene first.  hypocrisy. 

GOD speed you all, that be of Gods belief,  
The mighty jehovah protect you from ill:  
I beseech the living God, that he would give,  
To each of you present, a hearty good will,  
With flesh to contend, your lust for to kill:  
That by the aid of spiritual assistance,  
You may subdue your carnal concupiscence.   

God grant you all for his mercies sake,  
The light of his word to your hearts joy:  
I humbly beseech him a confusion to make  
Of erroneous sects, which might you annoy:  
Earnestly requiring each one to employ,  
His whole endeavour God's word to maintain,  
And from strange doctrine your hearts to refrain.   

Grant Lord I pray thee, such preachers to be,  
In thy congregation, thy people to learn:  
As may for Conscience sake, and of mere sincerity,  
Being able twixt Corn and Cockle to discern.  
Apply their study to replenish the Berne.  
That is thy Church, by their doctrines increase,  
And make many heirs of thine eternal peace. Amen. Amen.   

But soft let me see, who doth me aspect,  
First sluggish Saturn of nature so cold:  
Being placed in Tauro, my beams do reject,  
And Luna in Cancro in sextile he behold:  
I will the effect hereafter unfolded.  
Now jupiter the gentle, of temperature mean,  
Poor Mercury the turncoat, he forsook clean.   

Now murdering Mars retrograde in Libra,  
With amiable trine, apply to my beam,  
And splendent Sol the ruler of the day:  
After his Eclipse to jupiter will lean,  
The Goddess of pleasure, Dame Venus I mean,  
To me her poor servant seem friendly to be,  
So also doth Luna otherwise called Phebe.  
But now I speak mischievously, I would say, in a mystery  
Wherefore to interpret it, I hold it best done,  
For here be a good sort I believe in this company:  
That know not my meaning, as this man for one,  
What? blush not at it, you are not alone:  
Here is another that know not my mind,  
Nor he in my words, great savour can find.   

The Planet Mercurius, is neither hot nor cold,  
Neither good nor yet very bad of his own nature,  
But doth alter his quality, with them which do hold:  
Any friendly aspect to him, even so I assure:  
We Mercurialists I mean Hypocrites cannot long endure  
In one condition, but do alter our mind,  
To theirs that talk with us, thereby friendship to find.   

The little chameleon by Nature can change  
herself, to that colour, the which she behold:  
Why should it then to any seem strange?  
That we do thus alter, why are we controlled?  
Sith only the rule of nature we hold:  
We seek to please all men, yet most do us hate,  
And we are rewarded for friendship debate.   

Saturnus is envious, how then can he leave?  
Adulation or Hypocrisy to him most contrary,  
The jovists being good do look high above:  
And do not regard the rest of the company:  
Now Mars being retrograde, foretelleth misery:  
To tyrannical practice, to happen eftsoon,  
As shallbe apparent before all be done.   

Which Tyranny with flattery is easily pacified,  
Whereas Tom tell troth shall feel of his Sword,  
So that with such men is fully verified,  
That old said saw, and common by word:  
Obsequium amicos, by flatteries friends are prepared:  
But veritas ôdium parit, as commonly is seen,  
For speaking the truth, many hated have been.   

By Sol understand, Popish principality,  
With whom full highly I am entertained,  
But being eclipsed shall show forth his quality:  
Then shall Hypocrisy be utterly disdained:  
Whose wretched exile though greatly complained:  
And wept for of many, shallbe without hope,  
That in such pomp shall ever be Pope.   

By Venus the riotus, by Luna the variable,  
Betwixt whom and Mercury no variance can fall,  
For they which in words be most unstable:  
Would be thought faithful, and the riotous liberal:  
So that Hypocrisy their doings cloak shall:  
But whist not a word, for yonder come some, 
step aside.   
While I know what they are, I will be dumb.    

act second. Scene. 2.  

tyranny.  
AVARICE.   

Put me before for I will shift for one, 
push Avarice backward   
So long as strength remaineth in this Arm,  
And pluck up thy heart thou faint hearted mome,  
As long as I live, thou shalt take no harm:  
Such as control us, I will their tongues charm,  
By Fire or sword or other like torment,  
So that ever they did it they shall it repent.   

Hast thou forgotten what sathan did say,  
That the K. Hypocrisy our doings should hide, 
HYP. Ambo   
So that under his Cloak our parts we should play,  
And of the rude people should never be spied,  
Or if the worst should hap or betide,  
That I by Tyranny should both you defend.  
Against such as mischief to you should pretend.   Avarice. 

Indeed such words our Belsire did speak, 
HYP. tut Father jotsam.   
Which being remembered doth make my heart glad,  
But yet one thing my courage doth break,  
And when I think of it, it makes me full sad,  
I mean the evil luck which Hypocrisy had,  
When he was expelled out of this land  
For then with me the matter evil did stand.   

For I by him so shadowed was from light, 
HYP. a little k to hide so great a lubber.   
That almost no man could me out espy,  
But he being gone to every man's sight,  
I was apparent each man did descry,  
My pilling and poling so that glad was I,  
From my nature to cease a thing most marvelous,  
And live in secret the time was so dangerous.   Tyranny. 

Tush Avarice thou fearest a thing that is vain, 
HYP. he feareth nothing he thinketh the hangman is dead. HYP. he can play too parts the fool and the K.   
For by me alone both you shallbe stayed,  
And if thou mark well thou shalt perceive plain,  
That if I Tyranny my part had well played,  
And from killing of Heretics my hand had not stayed,  
They had never grown to such a great rout,  
Neither should have been able to have banished him out:   

But sero sapiunt Phriges, at length I will take heed,  
And with blood enough this evil will prevent, 
HIP. a popish policy.   
For if I hear of any that in word or in deed,  
Yea if it be possible to know their intent,  
If I can prove that in thought they it meant:  
To impair our estates, no prayer shall serve, 
HYP. Antichristian charity.   
But will pay them their hire, as each one deserve.   Avarice. 

The Fish once taken, and scaped from bait,  
Will ever hereafter, be ware of the hook,  
Such as use hunting will spy the Hare straight,  
Though other discern her not, yet on her shall look:  
Again, the learned can read in a Book,  
Though the unskilful seeing equal with them,  
Cannot discern an F from an M.   

So those which have tasted, the fruit that we bear  
And find it so sour, will not us implant:   Tyranny. 

Tush Avarice, I warrant thee thou néedst not fear, 
utilitas facit esse Deos   
In the clergy I know, no friends we shall want:  
Which for hope of gain, the truth will recant:  
And give themselves wholly to set out Hypocrisy,  
Being egged on with Avarice, and defended by Tyranny.   Avarice. 

Well may the Clergy on our side hold,  
For they by us no small gain did reap,  
But all the temporalty, I dare be bold,  
To venture in wager of Gold a good heap,  
At our preferments will mourn wail and weep,   Tyranny. 

Though indeed no just cause of joy they can find,  
Yet for fear of my sword, they will alter their mind. 
HYP. This is sharp arguments.    

But I marvel much, where Hypocrisy is,  
methink it is long since, from us he did go,   Avarice. 

I doubt that of his purpose he miss:  
And therefore hath hanged himself for woe. 
HYP. Pray for yourself.   
How sayst thou Tyranny dost not think so  
In faith if I thought that he might be spared, 
HYP. your kind heart shall roast me a couple of rushes.   
And we have our purpose beshrew me if I cared.   Tyranny. 

Saw you ever the like of this doubting dolt? 
HYP. Not I the like of such a cutthroat Coult.   
It grieves me to hear how faint hearted he is,  
A little would cause me to kill thee, thou Ascoulte:  
See, see, for woe he is like for to piss:  
To give an attempt, what a fellow were this?  
But this is the good that cometh of Covetousness  
He liveth always in fear to lose his riches.   

Again, mark how he regardeth the death of his friend  
So he hath his purpose, he cares for no more,  
A perfect pattern of a covetous mind,  
Which neither esteemeth his friend nor his foe,  
But rather Avarice might I have said:  
Who if he were gone, myself could defend,  
Where thou by his absence wert soon at an end.    

act second. Scene. 3.  

HYPOCRISIS.  
tyranny.  
AVARICE.   

O Loving Father and merciful God,  
We through our sins thy punishment deserve,  
And have provoked to beat with thy rod:  
We stubborn Children, which from thee do swerver:  
We loathed thy word, but now we shall starve:  
For Hypocrisy is placed again in this land,  
And thy true Gospel as exile doth stand.   

This is thy just judgement for our offence,  
Who having the light, in darkness did stray,  
But now if thou wouldest of thy fatherly benevolence:  
Thy purposed judgements in wrath for to stay:  
The part of the prodigal Son we would play:  
And with bitter tears before thee would fall,  
And in true repentance for mercy would call.  
In our prosperity we would not regard,  
The words of the Preachers, who threatened the same,  
But flattering ourselves, thought thou wouldest have spared  
Us in thy mercy, and never us blame:  
But so much provoked thee, by blaspheming thy name:  
In deeds to deny, that in words we maid,  
That from thy justice thou couldst not restrain.   

So that Romish Pharaoh a Tyrant most cruel,  
Hath brought us again into captivity,  
And instead of the pure flood of thy Gospel:  
Hath poisoned our souls with devilish Hypocrisy:  
Unable to maintain it, but by murdering Tyranny:  
Seeking rather the fleece, than the health of the Sheep,  
Which are appointed for him for to keep.   Tyranny. 

Lo Avarice, hark what a Traitor is here,  
Against our holy Father this language to use: 
HYP. he speaketh to you sirrah.   
I might have hard more if I would him forbear:  
But for grief my ears burn to hear him abuse  
His tongue in this manner: wherefore no excuse,  
Shall purchase favour but that with all speed,  
By Sword I will render, to him his due meed.   

Wherefore, thou miscreant, while thou hast thee,  
Pray to the Saints, thy spokesmen to be,  
That at God's hand, from this thy great crime:  
By their intercession, thou may be set free:   Avarice. 

Nay hearest thou Tyranny be ruled by mee:  
First cut of his head, and then let him pray,  
So shall he be sure, us not to bewray.   Hypocrisy. 

O wicked Tyranny, thou impe of the Devil,  
Too joyful tidings to thee have I brought,  
For now thou are imbouldened, to practise all evil:   Tyranny. 

Marry thou shalt not give mee thy service for nought:  
But for thy pains to please thee I thought.   Hypocrisy. 

Thou art nothing so ready to do any good,  
As thou art to shed poor Innocents' blood.   Avarice. 

Nay Tyranny suffer this rascal to prate, 
HYP. on your face sir.   
Till some man come by, and then he is gone,  
Than wilt thou repent it, when it is too late:  
Dispatch him therefore, while we are alone:   Hypocrisy. 

Well may the Covetous be likened to a drone,  
Which of the Bees labours will spoil and waste make,  
And yet to get honey, no labour will take.   

The Covetous likewise from poor men extort,  
Their gains to increase, they only do seek:  
And so they may have it of them a great sort:  
What means they use for it, they care not a leek:  
Yet will these misers scarce once a week:  
Have one good meal, at their own table.  
So by Avarice, to help themselves they are unable.   

Avarice to a Fire may well compared be,  
To the which the more you add, the more still it crave,  
So likewise the Covetous mind the do see:  
Though riches abound, do wish still more to have  
And to be short, your reverences to save:  
To a filthy Swine, such misers are comparable,  
Which while they be dead are nothing profitable.   Avarice. 

Nay farewell Tyranny, I came hither too soon,  
I perceive already, I am to well known:  
I were not best in their claws for to come:  
Unless I were willing to be clean overthrown:   Tyranny. 

By the preaching of God's word, at this mischief is grown:  
Which if Hypocrisy might happily expel,  
All we in safety and pleasure might dwell.   

Stay therefore, while from Hypocrisy we bear,   Avarice. 

Dispatch then this Merchant, lest our counsel he tell,   Hypocrisy. 

I am content for God's cause, this cross for to bear.   Tyranny. 

It is best killing him, now his mind is set well.   Hypocrisy. 

Your scoffing and mocking God seeth each deal:   Tyranny. 

Yea, dost thou persist, us still thus to check,  
Thy speech I will hinder, by cutting of thy neck.   Hypocrisy. 

Nay, hold thy hand Cadby, thou hast killed me enough  
What never the sooner for a merry word?  
I meant not good earnest, to your maship I vow:  
I did but jest, and spoke but in board:  
Therefore of friendship, put up again thy sword:   Tyranny. 

Nay caitiff presume not, that thou shalt go scotfree,  
Therefore hold still and I will soon dispatch thee.   Hypocrisy. 

What? I pray thee Tyranny know first who I am,  
Ye purblinded fools, do your lips blind your eyes?  
Why, I was in place long before you came:  
But you could not see the wood for the trees:  
But in faith father Avarice I will pay you your fees:  
For the great goodwill which you to me bear, 
HYP. fighteth.   
And in time will requite it again do not fear.   Avarice. 

Content yourself, good master Hypocrisy.  
The words which I spoke I spoke unaware.   Tyranny. 

Hold thy hand Hypocrisy, I pray thee heartily:  
So like a mad man with thy friends do not fare.   Hypocrisy. 

For neither of you both, a pin do I care:  
Go shake your ears both, like slaves as you be,  
And look not in your need to be holpen of me.   Tyranny. 

What Master Hypocrisy, will you take snuff so soon?  
Marry then you had need to be kept very warm,   Avarice. 

I swear to your mastership, by the men in the Moon,  
That to your person I intended no harm:   Hypocrisy. 

But that I am weary, I would both your tongue's charm  
See how to my face they do me deride,  
I will not therefore in your companies abide.   Avarice. 

Why master Hypocrisy, what would you that I do?  
For my offence, of mercy I you pray.   Hypocrisy. 

With thee I am at one, but of that Merchant to,  
I look for some amends, or else I will away:   Tyranny. 

The presumptuous fools part herein thou dost play,  
What? of thy Master, doest thou look for obeisance,  
I will not once entreat thee, if thou wilt get thee hence.   Hypocrisy. 

Nimia familiaritas parit contemptum,  
The old proverb by me is verified,  
By too much familiarity contemned be some:  
Even so at this present to me it betide:  
For of long time Hypocrisy hath ruled as guide:  
While now of later days, through Heretics resistance  
I retained Tyranny to yield me assistance.  
But through over much lenity, he thinks himself check mate  
With me his good patron, Master Hypocrisy.   Tyranny. 

List I pray thee Avarice, how this rascal can prate:  
And with me Tyranny doth challenge equality:  
Where he of himself hath neither strength nor ability  
But thou to him riches, and I strength do give,  
So that I must be his master, though it both him grieve.   Avarice. 

Two Dogs oftentimes one bone would fain catch,  
But yet the third do both them deceive,  
Even so Hypocrisy for the pre-eminence doth snatch:  
Which Tyranny gapes for, ye may, perceive:  
But I must obtain it, for of me they retain  
All kind of riches, their states to maintain,  
To yield to me therefore they must be both fain.   Hypocrisy. 

Was judas Christ's master, because he bore the purs  
Nay rather of all, he was least regarded,  
Have not men of honour, Stewards to disburse:  
All such sums of money, wherewith they be charged:  
Yet above their master their honour is not enlarged:  
Even so, thee Avarice, my Steward I account,  
To pay that whereto my charges amount.   

And to thee tyranny, this one word I object,  
Whether was joab or David the King?  
When joab was glad his ease to reject:  
The Ammonites in Rabah, to confusion to bring:  
When David with Bethseba at home was sleeping:  
Was not joab his servant, in warfare to fight,  
And so art thou mine, mine enemies to quite.   Tyranny. 

Nay then at the hole god give you good night:  
Shall Tyranny to Hypocrisy in any point yield?   hypocrisy. 

With this one word I will vanquish thee quite:  
That thou shalt be glad to give me the field:  
The end to be preferred all learned men wild:  
Sith therefore Hypocrisy of Tyranny is end,  
I must have the preferment, for which I contend.   Tyranny. 

I will make you both grant that I am the chief, 
AVA. indeed you say troth.   
Or else with my sword your sides I will pierce,   Hypocrisy. 

That were sharp reasoning indeed, with a mischief:   Avarice. 

I will yield him my right if that he be so fierce,   hypocrisy. 

The nature of Hypocrites, herein we rehearse:  
Which being convinced by the text of God's word,  
The end of their spouting is Fire and Sword.   

But if you will needs be chief, God speed well the plough  
I will be none that shall follow your train,  
For if I should, I know well enough:  
That to fly the Country, we all should be feign,  
Then were my labour done but in vain,  
You know not so much as I do Tyranny,  
Therefore I advise you be ruled by me.   Tyranny. 

Inter amicos omnia sunt communia they say,  
Among friends there is reckoned no property,  
But what the one hath of his own, tother, man  
Have the use of the same, at his own liberty:  
Even so among us it is of a surety:  
For what the one hath of his own proper right,  
It is thine to use by day or by night.   Avarice. 

Indeed you say truth, the end is worth all, 
HYP. he hath learned logetes.   
Such things as to get the end are referred,  
And by this reason to you I prove shall:  
That I before Hypocrisy must be preferred:  
The conclusion of my reason is this inferred:  
Sith Hypocrisy was invented to augment private gain,  
I am the end of Hypocrisy, this is plain.   hypocrisy. 

Actum est de Amicitia, the wreath is dispatched,  
And we two in friendship, are united as one.   Avarice. 

In the same knot, with you let me also be matched:  
And of money I warrant you, you shall want none:   Hypocrisy. 

I agree, what say you? shall he be one?  
Tyrant. I judge him needful in our company to be: 
HYP friendship for gain   
And therefore, for my part, he is welcome to me.   

Let us now speedily on our business attend,  
And labour each one to bring it about.   Hypocrisy. 

That is already by me brought to end:  
So that of your preferment you need not to doubt:  
And my coming hither was to find you out:  
That at my elbow you might be in readiness,  
To help if need were in this weighty business.   

To tell you the story it were but too tedious,  
How the Pope and I together have devised,  
Firstly to inveigle the people religious:  
For greediness of gain, who will be soon prezed:  
And for fear lest hereafter they should be despised:  
Of their own free will, will maintain Hypocrisy  
So that Avarice alone, shall conquer the Clergy.   

Now of the chiefest of his carnal Cardinals,  
He doth appoint certain, and give them authority,  
To ride abroad in their pontificals:  
To see if with Avarice, they may win the laity:  
If not, than to threaten them with open Tyranny:  
Whereby doubt not but many will forsake,  
The truth of the Gospel, and our parties take.   Tyranny. 

This device is praise worthy, how sayst thou Avarice?   Avarice. 

I like it well if it were put in ure,  
Yet little gain to me, shall this whole practice:  
More than I had before time procure:   Hypocrisy. 

The Legates are ready to ride I am sure:  
Wherefore we had need to make no small delay,  
They stay for my coming alone, I dare say,   

Howbeit the laity would greatly mislike,  
If they should know all our purpose and intent,  
Yea and perhaps some means they would seek:  
Our foresaid business in time to prevent:   Tyranny. 

Will you then be ruled by my arbitrement?  
lest the people should suddenly dissolve tranquillity,  
For the Legates defence, let him use me Tyranny.   Hypocrisy. 

Herein your counsel is not much unwise,  
Save that in one thing, we had need to beware,  
lest you be known, we will you disguise,  
And some grave Apparel for you will prepare,  
But your name Tyranny, I fear all will mar:  
Let me alone, and I will invent,  
A name to your nature, which shallbe convenient:   

Zeal shall your name be, how like you by that?  
And therefore, in office, you must deal zealously:   Tyranny. 

Let me alone, I will pay them home pat:  
Though they call me Zeal, they shall feel me Tyranny   Hypocrisy. 

Lo, here is a Garment, come dress you handsomely:  
I marry (quoth he) I like this very well:  
Now, to the devils Grace, you may seem to give counsel   

Now must I apply all my Invention,  
That I may device Avarice to hide:  
Thy name shallbe called Careful provision  
And every man for his Household may lawfully provide,  
Thus shalt thou go cloaked, and never be spied:   Avarice. 

Thy counsel Hypocrisy, I very well allow,  
And will recompense thee, if ever I know how.   tyranny. 

Now, on a boon voyage, let us depart,  
For I well loath any time to delay,   Hypocrisy. 

Nay, yet in sign of a merry heart,  
Let us sing before we go away.   Avarice. 

I am content, begin I you pray,  
But to sing the Treble, we must needs have one.   Hypocrisy. 

If you say so, let it even alone.   Exeunt.   

act third.  

Scene. 1.  PHILOLOGUS. 

TOO true (alas) too true I say, was our Divination,  
The which mathetes did foresee, when last we were in place,  
For now (in deed) we feel the smart and horrible vexation,  
Which Romish power unto us did threaten and menace:  
Wherefore, great need we have, to call to God always for grace:  
For feeble flesh is far too weak, those pains to undergo:  
The which all they that fear the Lord, are now appointed too.   

The Legate from the Pope of Room, is come into our Coasts,  
Who doth the Saints of God each where, with Tyranny oppress,  
And in the same most gloriously himself he vaunt and boast,  
The more one mourneth unto him, he pitieth the less,  
Out of his cruel Tyranny, the Lord of Heaven me bless:  
For hitherto, in blessed state, my whole life I have spent:  
With health of body, wealth in Gods, and mind always content.   

Besides, of friends, I have great store, who do me firmly love,  
A faithful wife and children fair, of woods and pasture store,  
And divers other things, which I have got for my behoof,  
Which now to be depraved off, would grieve my heart full sore:  
And if I come once in their claws, I shall get out no more.  
Unless I will renounce my faith, and so their mind fulfil,  
Which if I do, without all doubt, my soul for aye I spill.   

For sith I have received once the first fruits of my faith,  
And have begun to run the course, that leadeth to salvation,  
If in the midst thereof, I stay or cease, the Scripture sayth,  
It booteth not that I began with so good preparation,  
But rather, maketh much the more, unto my condemnation:  
For he alone shall have the Palm, which to the end doth run,  
And he which plucks his hand from Plough, in Heaven shall never come.   

Those Labourers which hired were in Vineyard for to moil,  
And had their Penny for their pain, they tarried all while night,  
For if they ceased had, when Sun their flesh with heat did droyse,  
And had departed from their work, they should have lost by right,  
Their wages Penny: I like wise, shallbe deprived quite  
Of that same Crown, the which I have in faith long looked for,  
But for this time, I will depart, I dare here say no more.   Exit.  

act third. Scene. 2.  hypocrisy. 

HA, ha, ha, marry now the Game begin,  
Hypocrisy throughout this Realm is had in admiration,  
And by my means, both Avarice and tyranny crept in,  
Who in short space, will make men ton the way to desolation,  
What did I say? my tongue did trip, I should say, consolation.  
For now (forsooth) the Clergy must into my bosom creep,  
Or else, they know not, by what means, themselves alive to keep.   

On the other side, the laity, be they either rich or poor,  
If rich then Avarice strangle them, because they will not lose  
The worldly wealth: or else we have one subtle practice more,  
That is, that sensual Suggestion, their outward man shall pose,  
Who can full finely in each cause, his mind to them disclose,  
But if that neither of these twain, can to my train them wind,  
Then, at his Cue (to play his part, doth Tyranny begin.   

As for the poor knaves, such a one as this is,  
We do not esteem him, but make short ado,  
If he, will not come on, we do him not miss,  
But to the Pot, he is sure to go:  
tyranny deals with him and no more.  
But I marvel, what doth him from hence so long stay?  
Sooner named, sooner come, as common Proverbs say. 
Sep aside.     

Act. third. Scene. 3:  

tyranny,  
AVARICE.  
hypocrisy.   

BY his wounds, I fear not, but it is cock sure now, 
her hath a goodly grace in swearing.   
Under the Legates Seal, in Office I am placed:  
Therefore who so resist me I will make him to bow, 
HIP. he is graceless already.   
Who can make Tyranny now be disgraced?  
With a head of brass I will not be out faced,  
But will execute mine office with extreme cruelty,  
So that all men shall know me to be plain Tyranny.   Avarice. 

Nay Master Zeal be ruled by me,  
To such as resist, such rigor you may show,   Tyranny. 

Zeal nay, no Zeal, my name is Tyranny,  
Neither am I ashamed who doth my name know, 
HIP. he is Kit careless.   
For in my dealings the same I will show,  
None dare reprove me of that I am sure,  
So long as Authority on my side endure,  
But to thy words a while I will list,  
Therefore in brief say on what you will.   Avarice. 

I would have you show rigor to such as resist.  
And such as be obstinate spare not to kill,  
But those that be willing your hests to fulfil,  
If they offend and not of obstinacy,  
For money excuse them though they use villainy, 
HIP. hatke the practice of spiteful summoners.   
Thus shall you perform your office aright,  
For favour or money to spare the offendent.   Tyranny. 

So may I also of malice or spite,  
Or rancour of mine punish the innocent,  
But I willbe ruled by thine arbitrament,  
And will favour such as will my hand grease,  
The devil is a good fellow if one can him please, 
HIP. and you are one of his sons methink by your head.   
But to follow our business great pains we do take,  
On an hasty message we were fit to be sent.   Hypocrisy. 

When I lie a dying I will you messengers make,  
You ply you so fast you are too too diligent,  
Hoop how, Master Zeal whether are ye bent?   Avarice. 

Hark methought one hallowed & called you by name.   Tyranny. 

I would it were Hypocrisy. Aua. It is the very same,  
What Master Hypocrisy for you I have sought,  
This hour or two but could you not find.   Hypocrisy. 

That is no marvel it is not for nought,  
For I am but little and you two are blind,  
Neither have you eyes to see with behind,  
Yet may the learned note herein a mystery,  
That neither Tyrant, nor Auar. can find out Hypocrisy.  
But what earnest business have you in charge,  
That with so great speed must presently be finished.   Tyranny. 

marry see here. Hip. what is it? Tyrant. a commission large  
From my Lord Legate himself authorized,  
The effect whereof must presently be practised.   Hypocrisy. 

What is the tenure I pray you let me know.   Tyranny. 

Avarice hath read it, not I, let him show.   Avarice. 

He hath firstly in charge to make inquisition,  
Whether Altars be re-edified whether chalice and book,  
Vestments for Mass, sacraments and procession,  
Be prepared again: if not he must look,  
And find out such fellows as these cannot brook:  
And to my Lord Legate such merchants present,  
That for their offence they may have condign punishment.   

If any we take tardy Tyranny them threat,  
That for their negligence he will them present,  
And I desirous some money to get,  
If aught they will give me, their evil will prevent,  
Yea sometime, of purpose, such shifts we invent.   Hypocrisy. 

Peace, yonder comes one( methink) it is a priest,  
By his gown cap and tippet, made of a list.    

Act. third, Scene 4.  

CACONOS.  
HYP.  
tyranny.  
AVARICE.   

IN good seth sir, this news de gar me lope,  
Ay is as light as ay me wend, give that you will me troth,  
Far new again within awer land installed is the Pope,  
Whose legate with authority tharawawt awr country goeth,  
And charge befare him far te come, us Priests end lemen bathe,  
Far te spay awt give that he mea, these new sprang Arataykes,  
Whilk de disturb awr haly Kirk, laik a sart of saysmataykes.   

Awr gilden Gods are brought again intea awr Kirks ilk whare,  
That unto tham awr Parishioner, ma affer thar goodwill,  
Far haly Mass in ilk place, new thea theauters prepare,  
haly water, Pax, Cross, Banner, Censor and candle,  
Cream, Crismatory, haly Bred, the rest omit ay will,  
Whilt haly Fathers did invent fre awed Antiquity,  
Be new received inte awr Kirks, with great solemnity.   

Bay these though lemen been apprest, the Clergy sall het gean,  
Far te awr scents these affer yifts all whilk we sall receive,  
Awr haly Mass, thaw thea bay dear, thea de it but in vain,  
Far thaw their friends frea Purgatory, te help thea dea believe,  
Yet of their hope, give need rewhayre it wawd theme all deceive,  
Sea wawde awr Pilgrimage, Relics, Trentals and Pardons,  
Whilk far awr geyn inte awr Kirk are brought in far the nonce.   

Far well a near what war awr tenths & taythes that grow in filled,  
What give we han of glebed land e'en plawwark bay the year,  
Awr affring deas de vara laytell are nething te us yield,  
Awr Beadroll geanes, awr chrisom clethes de laity mend awr fare  
Give awt of this we pea far vale, we laity mare can spare,  
Sawl Masses, Diriges, Monethmayndes and buryings,  
Allsoulnday, Kirkings, Ban-asking and weddings.   

The Sacraments, give we mote sell, war better than thea all,  
Far give the Jews gave thratty pence, te hang Chrayst on a tree,  
Good christian folk thrayse thratty pence wawd count a price but small  
Sea that te eat him with their teeth delayuered he mawght be,  
New of this thing deliverance, x man can make but we,  
See that the market in this punt, we Priests sawed han at will,  
And with the money we sowed yet, awr pooches we sowd fill.   Hypocrisy. 

I will go and salute him, good morrow sir john,   Cacon. 

Naw bay may Priest hade God give ye ten far e'en,   Hypocrisy. 

Do you Master Parson in this Parish sing?   Cacon. 

Yai sir that ay de, give yowll give me troothing,   Tyranny. 

I have a commission your house and Church to seek,  
To search if you any seditious Books do keep.   Cacon. 

When ay? well a near ay swear bay the Sacrament,  
Ay had rather han a cup of nail than a Testament.   Hypocrisy. 

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 need thea be distructed awt of a Book.   Hypocrisy. 

Tush that will notify them all well enough,  
As well a dead Image as a dumb Idol I make God avow,   Cacon. 

Yai, ay my sen, bay experience that con show,  
Far in may Portace the tongue ay de not know,  
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 christ's Nativity,  
Ay see a Bab in a Manger, and two Beasts standing by  
The Service whilk to newyear's day is assigned,  
Bay the Picture of the Circumcision ay feigned.  
The Service, whilk on twelfth day must be done,  
Ay seek bay the mark of the three kings of Colon.  
Bay the Devil tenting Christ, ay feigned whadragesima,  
Bay Chraist on the Cross, ay search out good frayday:  
Pasch for his mark, hath the Resurrection,  
Against haly Thursday, is pented Christ's Ascension,  
Thus in main own book, ay is a good clerk,  
But give the scents war gone, the Cat had eat my mark  
See the sundry mairacles, while ilk Sent have done,  
Bay the Pictures on the walls shall appear to them soon  
Bay the whilk thea are learned in every distress,  
What Sent thea must prea te far succour doubtless:  
Sea that all Lepers te Sylvester must pray,  
That he wawd free tham, their disease take away.  
Layk ways, thea that han the falling sickness,  
Te be eased therfre, thea mun pray to St. Cornelis:  
In contagious air, as in plague or pestilence,  
Te haly Sent Ruke, thea must call far assistance.  
Fra peril of drowning, Sent Carp keep the Mariners  
Fra dayng in warfare, Sent George guard the Soldiers,  
Sent job heal the Pox, the Ague, Sent Germayne,  
Far te ease the toothache, call te Sent Appollyne,  
Give that a woman be barren and childless,  
Te help her herein, she must pray to St. Nicolas.  
Far women in travail, call to Sent Magdalene  
Far lawlyness of mind, call te Sent Katherine,  
Sent Loy save your Horse, Sent Anthony your Swine.   Tyranny, 

What? this Parson, seemeth cunning to be,  
And as far as I see, in a good uniformity:  
Yea, he is well red, in that golden Legend.   Cacon. 

Bay may troth, in reading any other, x taym do I spend  
Far that ay ken, bay general caunsell, is canonised  
And bay the hely Pope himself is authorized:  
That Book farther, is wholly permitted,  
whereas, the bible in part is prohibited.  
And therefore, give it be lawful to utter my conscience,  
Before the new Testament ays give it credence.   Hypocrisy. 

I allow his judgement before Ambrose & Austin,  
And for Hypocrisy, a more convenient chaplain,   Avarice. 

It grieveth me much that no fault we can spy,  
For now of some bribe disappointed am I,  
Yet happily he may tell us of some Heretics.   Tyranny. 

Is there M. Parson in your parish no schismatics?   Cacon. 

Yai mara is there a vara busy body,  
When will jest with me and call me fool and noddy,  
And sets his Lads te spout latin against me,  
But ay suppose then with Deparfundis Clam avi,  
And oftentimes he will reason with me of the sacrament,  
And say he can prove bay the new testament,  
That Christ's body is in Heaven placed,  
But ays not believe him, ay will not be awt faced,  
He says besaid that the Pope is Antichrist,  
Figured of john bay the seven headed beast,  
And all awre religion is but mons invention,  
And with God's ward is at utter dissension,  
And a plaguy deal mare of sayk layk talk,  
That ay dare not far may nars bay his gate walk,  
But ay wawd he were brunt that ay mawght be whaiet,   Tyranny. 

He must. have a cooler his tongue runs at riot.   Avarice. 

What is his name sir john, canst thou tell us?   Cacon. 

Yai sir that ay ken he is cleped Phailelegoos.   Tyranny. 

Wilt thou go show his house where he dwell?   Cacon. 

Yai or else ay wawd may sawl war in Hell,  
Te de him a pleasure ay wawd gang a whole year,  
Give it war but te make him a fadock te bear.   Tyranny. 

Go with us Avarice and bear us company.   Avarice. 

Nay, if you go hence I will not here tarry.   Hypocrisy. 

Away sirs in your business in a corner do not lurk,  
That my Lord Legate when he comes may have work.   Tyranny. 

Come on let us go together sir john.   Cacon. 

Ay sall follow after, God boy you good Gentleman.   Hypocrisy. 

Farewell, three false knaves, as between this and London.   Tyranny. 

What sayst thou? Hip. As honest men as the three Kings of Colon.  
This gear 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 heart is so merry,  
I willbe minstrel myself heigh diddle diddle diddle,  
But lay there a straw I began to be weary:  
But hark I here a trampling of feet,  
It is my Lord Legate I will him go meet.     

act fourth.  

Scene. 1.  

CAR.  
HYPO.  
AVA.  
TYR  
PHILO.   

GO to Master Zeal, bring forth that Heretic,  
Which doth thus disturb our religion Catholic.   Hypocrisy. 

Room for my Lords grate: what? no manner reverence,  
But Cap on head Hodge, and that in a lord's presence.   Cardinal. 

What? Master Hypocrisy I have stayed for you long.   Hypocrisy. 

You were best crowd in and play us among.   Cardinal. 

Where have you been from me so long absent,  
I appointed to have been here three hours ago,  
In my consistory to have set in judgement,  
Of that wretched schismatic that doth trouble us so.   Hypocrisy. 

What have you caught but one and no more?  
In faith father Avarice, you have plied your chaps well.   Avarice. 

I must needs confess that I am paid for my travel.   Tyranny. 

Room for the prisoner, what? room on each hand,  
Or I shall make some out of the way for to stand.  
Lo here (my Lord) is that seditious schismatic,  
That we have laid wait for, an arrant Heretic.   Cardinal. 

Sit down Master Hypocrisy to yield me assistance.   Hypocrisy. 

I thank your Lordship for your courteous benevolence,  
I willbe the Noddy, I should say the Notary,  
To wright before my Lord Legate which is Commissary.   Cardinal. 

Ah sirrah, be you he that doth thus disturb,  
The whole estate of our faith Catholic?  
Art thou so expert in God's laws and word,  
That no man may learn thee? thou arrant Heretic:  
But this is the nature of every schismatic:  
Be his errors never so false Doctrine,  
He will say, by God's word, he dare it examine.   Philologus. 

With humble submission to your authority,  
I pardon crave if aught amiss I say,  
For being thus fet in peril and extremity,  
To me unacquainted, my tongue soon trip may,  
Wherefore excuse me, I do your Lordship pray,  
And I will answer to every demand,  
According to my conscience, God's word being my warrant.   Cardinal. 

To begin therefore orderly, how sayst thou Philologus?  
Have I authority to call the me before?  
Or to be short, I will object it thus:  
Whether hath the Pope which is Peter's successor:  
Then all other Bishop's pre-eminence more?  
If not, than it follow that neither he,  
Nor I which am his Legate, to accounts may call thee.   Philologus. 

The question is perilous for me to determine,  
Chiefly when the party is judge in the cause,  
Yet if the whole course of Scripture ye examine,  
And willbe tried by God's holy laws,  
Small help shall you find to defend the same cause,  
But the contrary may be proved manifestly:  
As I in short words will prove to you briefly.   

The surest ground whereon your Pope doth stand:  
Is of Peters being at Room a strong imagination,  
And the same Peter. you do understand,  
Of all the Disciples had the gubernation,  
Surmising both without good approbation:  
Unless you will by the name of Babylon,  
From whence Peter wrote is understanded Room:   

As indeed divers of your writers have affirmed,  
Reciting Jermoy, Austin, Primasius and Ambrose,  
Who by their several writings have confirmed:  
That Rome is new Babylon I may it not gloze,  
But it were better for you they were dumb I suppose,  
For they labour to prove Room by that acception:  
The whore of Babylon spoke of in the Revelation,   

But grant that Peter in Room settled was,  
Yet that he was chief, it remains you to prove:  
For in my judgement it is a plain case,  
That if any amongst them to rule it did behove,  
He should be chief whom Christ most did love:  
To whom he bequeathed his mother most dear,  
To whom in revelation Christ did also appear.  
I mean john Evangelist (by birth) Cousin germane,  
To our Saviour Christ as stories do us tell,  
From whose succession if that you should claim  
Superiority, you should mend your cause well,  
For then of some likelihood of truth it should smell,  
Where none so often as Peter was reproved,  
Nor from steadfast faith so often times removed,   

But grant all were true herein you do feign,  
Mark one proper lesson of a Greek Orator:  
As a good child of his father's wealth is inheritor,  
So of his father's virtues he must be possessor,  
Now Peter follows Christ and all worldly goods forsakes  
But the Pope leaveth Christ, & himself to glory takes:   

And to be short Christ himself refused to be a King,  
And the servant above the Master may not be,  
Which being both true it is a strange thing,  
How the Pope can receive this pomp and dignity,  
And yet profess himself Christ's servant to be,  
Christ willbe no King, the Pope willbe more,  
The Pope is Christ's Master not his servant therefore.   Cardinal. 

Ah thou arrant Heretic I will thee remember,  
I am glad I know so much as I do,  
I have weighed thy reasons and have found them so slender  
That I think them not worthy to be answered:  
How say you Master Hypocrisy? HIP. I also think so,  
But let him go forward and utter his conscience,  
And we will awhile longer here him with patience.   Cardinal. 

Say on thou Heretic of the holy Sacrament,  
Of the body and blood of Christ, what is thine opinion?   Philologus. 

I have not yet finished my former argument.   Cardinal. 

Say on as I bid thee, thou art a stout Minion:   Philologus. 

I shall then gladly: it is a sign of union,  
The which should remain us Christians among,  
That one should love another all our life long:   

For as the bread is of many Kernels compounded,  
And the Wine from the juice of many Grapes do descend,  
So we which into Christ our Rock are engrounded:  
As into one Temple, should cease to contend:  
lest by our contention the Church we offend,  
This was not the least cause among many more,  
Which are now omitted that this Sacrament was given for,   

The chiefest cause why this Sacrament was ordained,  
Was the infirmity of our outward man:  
Whereas Salvation to all men was proclaimed.  
That with true faith apprehend the same can,  
By the death of jesus Christ that immaculate Lamb,  
That the same might the rather of all men be believed,  
To the word to add a Sacrament, it Christ nothing grieved   

And as we the sooner believe that thing true,  
For the trial whereof more witnesses we find,  
So by the means of the Sacrament many grew  
Believing creatures, where before they were blind,  
For our senses some savour of our faith now do find,  
Because in the Sacrament there is this Analogy:  
That Christ feeds our souls as the bread doth our body   Cardinal. 

Ah thou foul Heretic, is there bread in the Sacrament  
Where is Christ's body then which he did us give?   Philologus. 

I know to the faithful receiver it is there present:  
But yet the bread remaineth still I steadfastly believe.   Cardinal. 

To here these his errors it doth me greatly grieve:  
But that we may shortly to some issue come,  
In what sense said Christ, Hoc est Corpus meum?   Philologus. 

even in the same sense that he said before:  
Vos estis sall terrae, vos estis Lux mundi:  
Ego sum ostium: and a hundredth such more,  
If time would permit to allege them severally,  
But that I may the simple sort edify,  
You ask me in what sense these words I verify,  
Where Christ of the bread said: this is my body:   

For answer herein, I ask you this question,  
Were Christ's disciples into salt transformed?  
When he said: ye are the salt of the earth every one,  
Or when the light of the world he them affirmed?  
Or himself to be a door when he confirmed,  
Or to be a Vine did his body then change?  
If not then, why now? this to me seemeth strange.   Cardinal. 

Why dost thou doubt of Christ his omnipotency?  
But what so he willeth doth so come to pass?   Philologus. 

God keep me and all men from such a frenzy,  
As to think any thing Christ's power to surpass,  
When his will to his power joined was,  
But where his will wanteth his power is uneffectual:  
As Christ can be no liar, God cannot be mortal:  
Set down therefore some proof of his will,  
That he would be made bread, and then I recant.   Cardinal. 

This Caitiff, mine ears with wind he doth fill:  
His words both truth and reason doth want:  
Christ's word is his will, this must thou needs grant.   Philologus. 

He spoke the word likewise, when he said: I am the door,  
Was his body transformed into timber therefore?   Cardinal. 

Nay if thou beest obstinate I will say no more.  
Have him hence to prison and keep him full sure:  
I will make him set by my friendship more store:  
But hearest thou Zeal, go first and procure,  
Some kind of new torment which he may not endure.   Tyranny. 

I am here in readiness to do your commandment,  
And will return hither again incontinent.   Hypocrisy. 

At thy return, bring hither Sensual Suggestion.  
That if need be, he may us assist,  
lest that both I, and Careful provision,  
The zeal of Philologus, may not fully resist.  
But he in his obstinacy doth still persist,  
To put him to death, would accuse us of tyranny:  
But if we could win him, he should do us much honesty.   Tyranny. 

I hear you, and will fulfil your words speedily.   hypocrisy. Exit Tyrran. 

Good Master Philologus, I pity your case,  
To see you so foolish, yourself to undo:  
I durst yet promise to purchase you grace,  
If you would (at length) your errors forego:  
Therefore, I pray you, be not your own foe.   Philologus. 

Call you those Errors, which the Gospel defends,  
I know not then, whence true Doctrine descends.   Cardinal. 

Nay, Master Hypocrisy, you spend time in vain.  
To reason with him, he will not be removed,   Avarice. 

Had I so much to live by as he hath certain,  
I would not lose that which I so well loved.   Cardinal. 

He stands in his reputation, he will not be reproved:  
And that is the cause that he is so obstinate?  
But I shall well enough thy courage abate.   Philologus. 

I humbly beseech you of Christian charity,  
You seek not of purpose my blood for to spill:  
For if I have displeased your authority,  
In reasonable causes redress it I will,  
But in this respect I fear I should kill  
My soul for ever: if against my conscience  
I should to the pope's laws acknowledge Obedience.   hypocrisy. 

Cease from those words, if your safety you love:  
As though no man had a soul more than you:  
Such nips (perchance) my Lords patience will move:  
Then would you please him, if that you wist how:  
But, if you will be ruled, (by my honesty) I vow,  
I will do the best herein that I can:  
Because you seem to be a good Gentleman.   Avarice. 

Were it not better for you to live at ease?  
And spend that merely, which erst you have got,  
Then by your own folly, yourself to disease?  
And bring you to trouble, which other men seek not.   Hypocrisy. 

In faith, Philologus, your zeal is too hot,  
Which will not be quenched, but with your heart blood,  
If I were so zealous, I would think myself wood.   Cardinal. 

Tush, it will not be, he thinks we do but jest,  
Wherefore, that some trial of my mind, he may have,  
That Careful Provision, should go, I think best,  
Into the town, and there, assistance crave,  
His House for to enter, and his Goods for me save:  
lest, when his wife know, that they be confiscate,  
Into other men's keeping, the same she doth dissipate.   Hypocrisy. 

You speak very wisely, in my simple judgement,  
Therefore, you were best to send him away.   Cardinal. 

Go too, Careful Provision, depart incontinent,  
And fulfil the words, which I to you say,   Avarice. 

Of pardon herein, I do your Lordship pray,  
You doubt not I trust, of my willing mind,  
Which herein most ready, you always shall find.   

For who is more ready, by fraud to purloin,  
Other men's goods then I am each where?  
But least some man at me should chance to feign,  
And kill me at once I greatly do fear,  
I had rather persuade him his folly to forbear.   Cardinal. 

Prove then if thou canst do him any good,  
He shall not say that we seek his blood.   Avarice. 

Ah master Philologus, you see your own case,  
That both life and goods are in my Lords will,  
Therefore you were best to sue for some grace,  
And be content his words to fulfil:  
If you neglect this, hence straight way I will,  
And all your goods I will sure confiscate,  
Then will you repent, it when it is too late.   Philologus. 

My case indeed I see most miserable,  
As was Susanna betwixt two evils placed,  
Either to consent to sin most abominable:  
Or else in the worlds sight to be utterly disgraced:  
But as she her chastity at that tune embraced,  
So will I now spiritual whoredom resist,  
And keep me a true Virgin to my loving spouse Christ.   Avarice. 

Wilt thou then neglect the provision of thy household?  
Thou art therefore worse then an Infidel is.   Philologus. 

That you abuse God's word, to say I dare be bold:  
And the saying of Paul you interpret amiss   Cardinal. 

I never saw the like heretic that this is:  
Away Careful Provision, about your business,   Avarice. 

Sith there is no remedy, I am here in readiness.   Philologus. Exit Aua. 

I beseech your Lordship even from the heart root,  
That you would vouchsafe for my contentation,  
To approve unto me by God's holy book,  
Some one of the questions of our disputation:  
For I will hear you with hearts 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 heed  
To love my lord God above all earthly gain,  
Whereby all this while, I stand in great dread,  
That if I should God's statutes disdain,  
In wretched state then, I should remain:  
Thus crieth my Conscience, to me continually,  
which if you can stay, I will yield to you gladly.   Cardinal. 

I can say no more, than I have done already,  
Thou heardest that I called the heretic and fool:  
If thou wilt not consent to me and that speedily:  
With a new master, thou shalt go to school,   Hypocrisy. 

Thou hast no more wit, I see then this stool,  
Far unfit to dispute, or reason with my Lord,  
He can subdue thee, with fire & sword, quite with one word   Tyranny. 

Come, follow apàce, sensual Suggestion,  
Or else I will leave you to come all alone:   Suggestion. 

You go in haste, you make expedition,  
Nay, if you run so fast I will none:  
This little journey, will make me to groan:  
I use not to trouble myself in this wise,  
And now to begin, I do not advise:   Tyranny. 

Have not I plied me, which am come again so soon,  
And yet have finished such sundry business:  
I have caused many pretty toys to be done:  
So that now I have each thing in readiness.   Cardinal. 

What master Zeal, you are praise worthy doubtless,  
Art thou prepared this gentleman to receive?  
He will rest a Faggot, or else he me deceive.   Tyranny. 

In simple manner I will him entertain,  
Yet must he take it all in good part:  
And though his diet be small, he may not disdain,  
Nor yet contemn the kindness of my heart,  
For though I lack instruments, to put him to smart,  
Yet shall he abide in a hellish black dungeon:  
As for blocks, stocks & irons, I warrant him want none.   Hypocrisy. 

Well, farewell Philologus, you hear of your lodging,  
I would yet do you good, if that I wist how.   Cardinal. 

Let him go Hypocrisy, stand not all day dodging,  
You have done too much for him, I make God avow.   Hypocrisy. 

Stay, for Suggestion doth come yonder now,  
Come on lazy Lubber, you make but small haste,  
Had you stayed awhile longer, your coming had been waste.   Suggestion. 

You know of myself, I am not very quick,  
Because that my body I do so much tender,  
For Sensual Suggestion, will quickly be sick  
If that his own ease he should not remember:  
Thus one cause of my tarriance to you I do render,  
Another I had, as I came by the way:  
Which did me the longer from your company stay.   Hypocrisy. 

What was that Suggestion, I pray thee to us utter,  
For I am with child, till that I do it hear.   Suggestion. 

A certain gentle woman, did murmur, and mutter,  
And for grief of mind, her hair she did tear:  
She will at last kill herself, I greatly do fear.   Hypocrisy. 

What is the cause why this grief 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 breasts, and wringing their hand:  
Saying, they are brought to utter desolation,  
By the means of their father's wilful protestation,  
Whose goods they say, are already confiscate,  
Because he doth the pope's laws violate,  
And indeed I saw Avarice standing at the door,  
And a company of Ruffians assisting him there.   Philologus. 

Alas alas, this pincheth my heart full sore,  
Mine evils he doth declare, mine own woe, I do hear,  
Wherefore from tears, I cannot forbear.   Hypocrisy. 

Ha ha, doth this touch you, Master Philologus,  
You need not have had it, being ruled by us.   Suggestion. 

Why? what is he, thus, Master Hypocrisy,  
That taketh such sorrow at the words which I spoke.   Hypocrisy. 

One that is taken, and convinced of Heresy,  
And I fear me much, will burn at a stake,  
Yet to reclaim him, much pains would I take,  
And have done already, howbeit in vain,  
I would crave thine assistance, were it not to thy pain,   Suggestion. 

I will do the best herein that I can,  
Yet go thou with me, to help at a need,  
With all my heart, God save you, good gentleman,  
To see your great sorrow, my heart doth well-nigh bleed:  
But what is the cause of your trouble and dread?  
Disdain not to me your secrets to tell:  
A wise man sometime, of a fool may take counsel.   Philologus. 

Mine estate (alas) is now most lamentable,  
For I am but dead, whichever side I take,  
Neither to determine herein am I able,  
With good advice mine election to make:  
The worse to refuse, and the best for to take,  
My Spirit covets the one, but alas since your presence,  
My flesh leads my spirit therfroe by violence.   

For at this time, I being in great extremity,  
Either my Lord God in heart to reject,  
Or else to be oppressed by the Legates authority:  
And in this world to be counted an abject:  
My Lands, wife and Children also to neglect:  
This later part to take, my Spirit is in readiness,  
But my Flesh doth subdue, my Spirit doubtless.   Suggestion. 

Your estate perhaps, seemeth io you dangerous,  
The rather because you have not been used:  
To incur before time, such troubles perilous:  
But to your power such evils have refused,  
Howbeit of two evils, the least must be choosed:  
Now which is the least evil, we will shortly examine,  
That which part to take, yourself may determine.   

On the right hand you say, you see gods just judgement,  
His wrath and displeasure, on you for to fall,  
And in steed of the joys of Heaven, ever permanent,  
You see for your stipend, the torments infernal:   Philologus. 

That is it indeed, which I fear most of all:  
For Christ said, fear not them, which the body can annoy,  
But fear him, which the body and soul can destroy:   Suggestion. 

Well, let that lay aside, awhile as it is,  
And on the other side make the like inquisition,  
If on the left side you fall, then shall you not miss,  
But to bring your body, to utter perdition:  
For at man's hand, you know there is no remission:  
Beside your Children fatherless, your wife desolate,  
Your goods and possessions, to other men confiscate.   Philologus. 

Saint Paul to the Romans, hath this worthy sentence  
I account the afflictions of this world transitory,  
Be they never so many, in full equivalence:  
Cannot countervail those heavenly glory:  
Which we shall have through Christ his propitiatory:  
I also account the rebukes of our Saviour,  
Greater gains to me, than this house full of treasure.   Suggestion. 

You have spoken reasonably, but yet as they say,  
One Bird in the hand, is worth two in the bush,  
So you now enjoying, these worldly joys may,  
Esteem the other, as light as a rush:  
Thus may you scape this perilous push:   Philologus. 

Yea, but my salvation to me is most certain,  
Neither doubt I, that I shall suffer this in vain.   Suggestion. 

Is your death meritorious, then in God's sight?  
That you are so sure, to attain to salvation,   Philologus. 

I do not think so, but my faith is full pight:  
In the mercies of God, by Christ's mediation:  
By whom I am sure of my preservation.   Suggestion. 

Then to the faithful, no hurt can accrue,  
But what so he worketh, good end shall ensue.   Philologus. 

Our Saviour Christ, did say to the tempter,  
When he did persuade him, from the Pinnacle to fall,  
And said, he might safely, that danger adventure:  
Because that God's Angels, from hurt him save shall:  
See that thy Lord God, thou tempt not at all:  
So I, though persuaded, of my sins free remission,  
May not commit sin, upon this presumption.   Cardinal. 

What have you not yet done, your foolish tattling?  
With that froward heretic, I will then away,  
If you will tarry to hear all his prattling:  
He would surely keep you most part of the day:  
It is now high dinner time my stomach doth say:  
And I will not lose one meal of my diet,  
Though thereon did hang an hundred men's quiet.   Suggestion. 

By your Lordship's patience, one word with him more,  
And then if he will not, I give him to tyranny.   Hypocrisy. 

I never saw my Lord so patient before,  
To suff one to speak for himself so quietly,  
But you were not best to trust to his courtesy:  
It is evil waking of a Dog that doth sleep,  
While you have his friendship, you were best it to keep.   Cardinal. 

I promise thee Philologus, by my vowed chastity,  
If thou wilt be ruled by thy friends that be here,  
Thou shalt abound in wealth and prosperity:  
And in the Country chief rule thou shalt bear,  
And a hundred pounds more thou shalt have in the year:  
If thou will this courtesy refuse,  
Thou shalt die incontinent, the one of these choose.   Suggestion. 

Well sith it is no time, for us to debate,  
In former manner what is in my mind:  
I will at once to thee straight demonstrate,  
Those worldly joys, which here thou shalt find:  
And for because thou art partly blind,  
In this respect look through this mirror,  
And thou shalt behold an unspeakable pleasure.   Philologus. 

Oh peerless pleasures, oh joys unspeakable,  
Oh worldly wealth, oh palaces gorgeous,  
Oh fair Children, oh wife most amiable:  
Oh pleasant pastime, oh pomp so glorious,  
Oh delicate diet, oh life lascivious:  
Oh dolorous death which would me betray,  
And my felicity from me take away,   

I am fully resolved without further demeanour,  
In these delights to take my whole solace,  
And what pain soever hereby I incur:  
Whether heaven or hell, whether God's wrath or grace,  
This glass of delight I will ever embrace:  
But one thing most chiefly doth trouble me here,  
My Neighbours unconstant will count me I fear.   Hypocrisy. 

He that will seek each man to content.  
Shall prove himself at last most unwise,  
yourself to save harmless think it sufficient:  
And weigh not the people's clamorous outcries,  
Yet there mouths to stop I can soon devise:  
Say that the reading of the works of S. self-love,  
And doctor Ambition did your errors remove.   

And hark in mine ear delay no more time,  
The sooner the better in end you will say,  
We have now caught him as Bird is in line.   Tyranny. 

Come on sirs have ye done, I would feign away.   Hypocrisy. 

Go even when you will, we do you not stay,  
Philologus hath drunk such a draft of Hypocrisy,  
That he minds not to die yet, he will master this malady.   Cardinal. 

Come on master Philologus, are you grown to a stay  
I am glad to hear that you become tractable.   Philologus. 

If it please your Lordship, I say even what you say  
And confess your religion, to be most allowable,  
Neither will I gainsay your customs laudable:  
My former follies I utterly renounce,  
That myself was an Heretic I do here pronounce.   Cardinal. 

Nay Master Philologus, go with me to my Palace  
And I shall set down the form of recantation,  
Which you shall read on Sunday next, in open place:  
This done, you shall satisfy our expectation,  
And shall be set free, from all molestation:  
Into the bosom of the Church, we will you take,  
And some high officer, therein will you make   Philologus. 

I must first request your Lordship's favour,  
That I may go home, my wife for to see,  
And I will attend on you, within this hour.   Cardinal. 

Nay I may not suffer, you alone to go free,  
Unless one of these, your surety will be:   Suggestion. 

I sensual Suggestion, for him will undertake,   Cardinal. 

Very well take him to you, your prisoner I him make.   

Go you master Philologus and bear me company,  
Or else I am sure no meat I should eat,  
And go before Zeal, to see each thing ready:  
That when we once come, we stay not for meat:   Hypocrisy. 

With small suit hereto, you shall me entreat.   Cardinal. Exit Tyr. 

Farewell Philologus, and make small delay,  
Perhaps of our dinners, for you I will stay,   Exi Car. & hip Suggestion. 

Had not you been a wise man, yourself to have lost,  
And brought your whole family to wretched estate,  
Where now of your blessedness, yourself you may boast:  
And of all the country, account yourself fortunate,   Philologus. 

Such was the wit of my foolish pate,  
But what do we stay, so long in this place,  
I shall not be well, whilst I am with my lords grace.    

act fourth. Scene 4.  

SPIRIT.  
PHILO.  
SUGGES.   

PHilologus, Philologus, Philologus, I say,  
In time take heed, go not to far, look well thy steps unto,  
Let not Suggestion of thy flesh, thy Conscience thee betray,  
Who doth conduct thee in the path, that leadeth to all woe:  
Weigh well this warning given from God, before thou further go:  
And sell not everlasting joys, for pleasures temporal,  
From which thou soon shalt go, or they from thee bereaved shall.   Philologus. 

Alas, what voice is this I here, so dolefully to sound,  
Into mine ears, and warneth me, in time yet to beware,  
Why have not I the pleasant path, of worldly pleasures found,  
To walk therein for my delight, no man shall me debar.   Suggestion. 

Look in this Glass Philologus, for nought else do thou care,  
What dost thou see within the same? is not the Coast all clear?   Philologus. 

nought else but pleasure, pomp, and wealth, herein to me appear.   Suggestion. 

Give me thy hand, I will be guide, and lead thee in the way,  
What dost thou shrink Philologus? where I dare go before?   Spirit. 

Yea, shrink so still Philologus, no time turn back I say,  
In sensual Suggestions steps, see that thou tread no more:  
And though the frailty of the flesh, hath made the fall full sore:  
And to deny with outward lips, thy Lord and God most dear  
The same to stablish with consent, of Conscience, stand in fear:   

Thou art yet free Philologus, all torments thou mayst scape,  
Only the pleasures of the world, thou shalt awhile forbear,  
Renounce thy crime, and sue for grace, and do not captivate  
Thy Conscience unto mortal sin, the yoke of Christ do bear,  
Shut up these words within thy breast, which sound so in thine ear:  
The outward man hath caused thee, this enterprise to take,  
Beware least wickedness of spirit, the same do perfect make.   Philologus. 

My heart doth tremble for distress, my conscience pricks me sore  
And bid me cease that course in time, which I would gladly run  
The wrath of God it doth me tell, doth stand my face before:  
Wherefore, I hold it best to cease that race I have begun.   Suggestion. 

These are but fancies certainly, for this way thou shalt shun  
All worldly woes: look in thy Glass and tell me what it show,  
Thou wilt not credit other men, before thyself I trow.   Philologus. 

Oh gladsome Glass, oh mirror bright, oh crystal clear as sun  
The joys cannot be uttered, which herein I behold,  
Wherefore I will not thee forsake: what evil soever come.   Spirit. 

If needs thou wilt thyself undo, say not, but thou art told:   Philologus. 

Hap, what hap will I will not lose these pleasures manifold  
Wherefore conduct me once again, here take me by the hand.   Suggestion 

That sensual Suggestion doth lead him understand.    

act fourth. Scene. 3.  

CONSCI.  
PHILO.  
SUGGES.   

ALas alas, thou woeful wight, what fury doth thee move?  
So willingly to cast thyself into consuming fire,  
What Circe's hath bewitched thee, thy worldly wealth to love  
More than the blessed state of Soul, this one thing I desire:  
Weigh well the cause with sincere heart, thy Conscience thee require  
And sell not everlasting joys, for pleasures temporal,  
Resist Suggestion of the flesh, who seeks thee for to spoil:  
From which thou soon shalt go or they from thee bereaved shall:  
And take from thee which God elect, true everlasting soil.  
See where confusion doth attend, to catch thee in his snare,  
Whose hands, if that thou goest on still, thou shalt no way eschew   Philologus. 

What wight art thou? which for my health, dost take such earnest care?   Conscience. 

Thy crazed Conscience, which foresee, the plagues & torments due,  
Which from just judge, whom thou deniest shall by and by ensue:   Suggestion. 

Thou hast good trial of the faith, which I to thee do bear,  
Commit thy safety to my charge, there is no danger near.   Conscience. 

Such is the blindness of the flesh, that it may not descry,  
Or see the perils which the Soul, is ready to incur:  
And much the less, our own estates, we can ourselves espy:  
Because Suggestion in our hearts such fancies often stir:  
Whereby to worldly vanities, we cleave as fast as burr:  
Esteeming them with heavenly joys, in goodness comparable,  
Yet be they mostly very pricks, to sin abominable.   

For proof we need no further go, then to this present man,  
Who by the blessing of the Lord, of riches having store,  
When with his heart to fancy them, this worldling once began:  
And had this Glass of vanities espied, his eyes before,  
He God forsook, whereas he ought have loved him the more:  
And chooseth rather with his goods, to be thrown down to hell,  
Then by refusing of the same, with God in heaven to dwell.   Suggestion. 

Nay hark Philologus, how thy conscience can teach,  
And would detain thee with glosinges untrue:  
But hearest thou Conscience, thou mayest long enough preach,  
Ear words, from whence reason or truth none ensue,  
Shall make Philologus to bid me adieu.  
What shall there no rich man dwell in God's kingdom?  
where is then Abraham, job, and David become?   Conscience. 

I speak not largely of all them, which have this worldly wealth,  
For why, I know that riches are the creatures of the Lord:  
Which of themselves, are good each one, as Solomon us telleth,  
And are appointed to do good withal, by Gods own word,  
But when they let us from the Lord, then ought they be abhorred:  
Which caused Christ himself to say, that with much lesser pain,  
Should Camel pass through needles eye, then rich men Heaven obtain,   

Hereby Rich men, Christ did not mean, each one which wealth enjoy  
But those which fastened have their love upon this worldly dust,  
Wherefore another cries, and sayth, oh death, how great annoy  
Dost thou procure unto that man, which in his goods doth trust?  
That thou dost this Philologus, thou needs acknowledge must,  
Whereby each one may easily see, thou takest more delight,  
In Mundane joys, than thou esteemest to be with Angels bright.   Philologus. 

This toucheth the quick, I feel the wound, which if thou canst not cure,  
As maimed in limbs I must retire, I can no further go.   Suggestion. 

This is the grief which Conscience takes against thee I am sure,  
Because thou usest those delights, which Conscience may not do,  
And therefore he persuadeth thee, to leave the same also:  
As did the fox, which caught in snare, and scaped with loss of tail,  
To cut off theirs, as burdenous, did all the rest counsel.   Conscience. 

In deed I cannot use, 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 given 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 sight,  
As if a man of perfect age, should ride upon a stick:  
Or play with counters in the street, which pastime children like.   

But all my joys in Heaven remains, whereas I long to be,  
And so wouldest thou, if that on Christ thy faith full fastened were,  
For that affection, was in Paul the apostle, we may see,  
The first to the Philippians doth witness herein bear,  
His words be these: oh would to God dissolved that I were,  
And were with Christ, another place his mind in those words tell,  
We are but strangers all from God, while in this world we dwell:   

Now mark, how far from his request, dissenting is thy mind,  
He wished for death, but more than hell, thou dost the same detest.   Suggestion. 

The cause why Paul did loathe his life, may easily be assigned:  
Because the Jews in every place, did seek him to molest,  
But those which in this world, obtain security and rest:  
Do take delight to live therein, yea nature doth endue,  
Each living creature with a fear, least death should them accrue.  
Yea the same Paul at Antioch, dissembled to be dead,  
While they were gone who sought his life, with stones for to destroy  
Elias for to save his life, to Horeb likewise fled,  
So did king David flee, when Saul did seek him to annoy:  
Yea Christ himself, whom in our deeds, to follow we may joy,  
Did secretly convey himself, from Jews so full of hate.  
When they thought from the top of hill, him to precipitate.   

Wherefore, it is no sin at all, a man for to defend,  
And keep himself from death, so long as nature gives him leave.   Conscience. 

The same whom you recited have, conceived a further end:  
Then to themselves to live alone, as each man may perceive,  
For when that Paul had run his course, he did at last receive:  
with hearts consent, the small death, which was him put unto,  
So when Christ had performed his work, he did death undergo:  
And would to god, thou wouldest do that, which these men were content,  
For they despised worldly pomp, their flesh they did subdue,  
And brought it under, that to spirit, it mostly did consent:  
Whereby they seeking God to please, did bid the world adieu:  
Wife, Children, and possessions forsaking, for they knew  
That everlasting treasures were, appointed them at last,  
The which they thirsting, did from them, all worldly pleasures cast.   

But thou O wretch dost life prolong, not that thou wouldst gods name  
As duty binds us all to do, most chiefly glorify,  
But rather by thy living still, willt God's renown defame,  
And more and more dishonour him, this is thy drift I spy.   Philologus. 

I mean to live in worldly joys, I can it not deny.   Conscience. 

What are those joys, which thou dost mean, but pleasures straying from god?  
By using of the which, thou shalt provoke his heavy rod:   Suggestion. 

Tush knowest thou what Philologus, be wise thy self unto,  
And listen not to these fond words which Conscience to thee tell,  
For thy defence I will allege one worthy lesson more:  
Unto the which I am right sure, he cannot answer well:  
When David by vain trust in men of war, from God sore fell,  
And was appointed of three plagues, the easiest for to choose,  
He said God's mercy easier is to get, than man's as I suppose.   

Again he sayeth among the Psalms, it better is to trust  
In God, then that our confidence we settle should in man,  
Wherefore, to this which I now say of force consent thou must:  
That when two evils before us placed, no way avoid we can:  
Into the hand of God to fall by choice is lawful than,  
Because that God is merciful, when man no mercy show,  
Thus have I pleaded in this cause, sufficiently I trow.   Conscience. 

How can you say, you trust in God, whenas you him forsake,  
And of the wicked Mammon here, do make your feigned friend,  
No, no, these words which you recite against you mostly make:  
For thus he thinks in his distress, God cannot me defend,  
And therefore by Suggestion frail, to man's help he hath leaned.  
Mark who say truth of him or me, and do him best believe.   Philologus. 

I like thy words, but that to lose these joys it would me grieve.   Conscience. 

And where Suggestion, telleth thee, that God in mercy's flow,  
Yet is he just sins to correct, and true in that he speak,  
Wherefore he sayeth, who so my name, before men shall not know,  
I shall not know him, whenas judge I shall sit in my seat:  
This if you call to mind, it will your proud presumption break,  
Again he sayeth, who so his life or goods, will seek to save,  
Shall lose them all: but who for Christ will lose them, gain shall have   Suggestion. 

What did not Peter Christ deny, yet mercy did obtain.  
Where if he had not, of the Jews, he should have tasted death:   Philologus. 

even so shall I in tract of time, with bitter tears complain.   Suggestion. 

Yea time enough, though thou defer'st, until thy latest breath.   Conscience. 

So saith Suggestion unto thee, but Conscience it denieth,  
And in the end what so I say, for truth thou shalt espy,  
And that most false, which Conscience shall in secret heart deny.   Philologus. 

Ah wretched man, what shall I do? which do so plainly see,  
My flesh and Spirit to contend, and that in no small thing,  
But as concerning the event, of extreme misery:  
Which either study to avoid, or else upon me bring,  
And which of them I should best trust, it is a doubtful thing.  
My Conscience speaketh truth methink, but yet because I fear,  
By his advice to suffer death, I do his words forbear.   

And therefore pacify thyself, and do not so torment,  
thyself, in vain I must seek some means for to eschew,  
These griping griefs, which unto me, I see now imminent.  
And therefore will no longer stay, but bid thee now adieu.   Conscience. 

Oh stay I say Philologus, or else thou wilt it rue.   Philologus. 

It is lost labour that thou dost, I will be at a point,  
And to enjoy these worldly joys, I jeopardy will a joint.   Exit Phil. & Sug. Conscience. 

Oh cursed creature O frail flesh, O meat for worms, O dust,  
O bladder puffed full of wind, O vainer than these all,  
What cause hast thou in thine own wit? to have so great a trust:  
Which of thyself canst not espy, the evils which on thee fall,  
The blindness of the outward man, Philologus' show shall  
At his return, unless I can at last, make him relent,  
For why the Lord him to correct, in furious wrath is bent.   Exit Consciencia.   

Act. fifth.  

Scene. 3:  hypocrisy. 

Such chopping cheer, as we have made, the like hath not been seen  
And who so pleasant with my Lord, as is Philologus,  
His recantation, he hath made, and is dispatched clean,  
Of all the griefs which unto him, did seem so dangerous:  
Which thing you know, was brought to pass especially by us,  
So that Hypocrisy hath done that, which Sathan did intend,  
That men for worldly wealth, should cease the Gospel to defend:   

What shall become of foolish Goose, I mean Philologus:  
In actual manner to your eyes, shall represented be:  
For though as now, he seems to be, in state most glorious,  
He shall not long continue so, each one of you shall see.  
But needs I must be packing hence, my fellows stay for me,  
Shake hands before we do depart, you shall see me no more:  
And though Hypocrisy go away, of hypocrites here is good store.   Exit Hyp.  

Act fifth. Scene 4.  

PHILO.  
GISBERT.  
PAPHI.   

COme on my Children dear to me, and let us talk a while,  
Of worldly goods, which I have got and of my pleasant state,  
Which fortune hath installed me, who on me cheerly smile.  
So that into the top of wheel, she doth me elevate:  
I have escaped all mishaps, of which my Conscience did prate,  
And where before I ruled was, as is the common sort,  
Now as a judge within this Land, I bear a ruler's port.   Gisbertus. 

Indeed, good father, we have cause, to praise your gravity,  
Who did both save yourself from woe, and us from begging state,  
Where if you had persevered still, as we did fear greatly:  
Your goods from us, your Children should, to Legate been confiscate  
Our glorious pomps, then, should we have been glad for to abate.   Paphinitius. 

But now, not only that you had for us, but also have  
Such offices, whereby more gains, you year by year shall save:   Philologus. 

I was at point, once, very near, to have been quite forlorn,  
Had not Suggestion of the flesh, from folly me reclaimed,  
And set this Glass of worldly joys, my sight and eyes before:  
The sight whereof did cause all things, of me to be disdained,  
I thought I had felicity, when it I had obtained:  
And to say truth, I do not care, what to my soul betide,  
So long as this prosperity, and wealth by me abide.   

But let us homeward go again, some pastime there to make,  
My whole delight in sport and games, of pleasure I repose:   Horror. 

Nay stay thy journey here awhile, I do thee prisoner take,  
I shall abate thy pleasures soon, yea, to soon. thou wilt suppose,   Philologus. 

What is thy name? whence comest thou? wherefore to me disclose?   Horror. 

My name is called Confusion and horror of the mind,  
And to correct impenitents, of God I am assigned.   

And for because thou dost despise, God's mercy and his grace,  
And wouldst no admonition take, by them that did thee warn,  
Neither when Conscience counseled thee, thou wouldst his words embrace  
who would have had thee unto god, obedience true to learn:  
Nor couldst between Suggestions craft, & Conscience truth discern  
Behold therefore, thou shalt of me another lesson hear,  
Which will thou, nil thou, with torment of Conscience, thou shalt bear   

And where thou hast extinguished, the holy Spirit of God,  
And made him weary with thy sins, which daily thou hast done,  
He will no longer in thy soul, and spirit make abode:  
But with the Graces, which he gave to thee, now is he gone,  
So that to Godward, by Christ's death, rejoicing thou hast none,  
The peace of Conscience faded is, in stead whereof, I bring  
The Spirit of Sathan, blasphemy, confusion and cursing.   

The glass likewise of vanities, which is thine only joy  
I will transform into the Glass of deadly desperation,  
By looking in the which, thou shalt conceive a great annoy:  
Thus have I caught thee in thy pride, and brought thee to damnation:  
So that thou art a pattern true, of God's just indignation:  
Whereby each man may warned be, the like sins to eschew,  
lest the same torments they incur, which in thee they shall view.   Philologus. 

O painful pain of deep disdain, oh griping grief of hell,  
Oh horror huge, oh soul suppressed, and slain with desperation,  
Oh heap of sins, the sum whereof, no man can number well:  
Oh death, oh furious flames of hell, my just recompensation,  
Oh wretched wight, oh creature cursed, oh child of condemnation.  
Oh angry God, and merciless, most fearful to behold,  
Oh Christ thou art no Lamb to me, but Lion fierce and bold.   Gisbertus. 

Alas dear Father, what doth move and cause you to lament?   Philologus. 

My sins (alas) which in this Glass, appear innumerable,  
For which I shall no pardon get, for God is fully bent:  
In fury for to punish me, with pains intolerable:  
Neither to call to him for grace, or pardon am I able,  
My sin is unto death, I feel Christ's death doth me no good,  
Neither for my behoof, did Christ shed his most precious blood.   Paphinitius. 

Alas dear Father (alas I say) what sudden change is this?   Philologus. 

I am condemned into hell, these torments to sustain.   Gisbartus. 

Oh say not so my Father dear, God's mercy mighty is,   Philologus. 

The sentence of the righteous judge, cannot be called again,  
Who hath already judged me to everlasting pain:  
Oh that my body buried were, that it at rest might be,  
Though soul were put in judas place, or Cain's extremity.   Gisbertus. 

Oh Brother haste you to the Town and tell Theologus,  
What sudden plague and punishment, my Father hath befell,   Paphinitius. 

I run in haste, and will request him for to come with us.   Gisbertus. 

Oh Father, rest yourself in God, and all thing shallbe well,   Philologus. 

Ah dreadful name, which when I here, to sigh it me compel:  
God is against me I perceive, he is none of my God,  
Unless in this, that he will beat, and plague me with his rod.   

And though his mercy doth surpass, the sins of all the world,  
Yet shall it not once profit me, or pardon mine offence,  
I am refused utterly, I quite from God am whirled:  
My name within the Book of life, had never residence,  
Christ prayed not, Christ suffered not, my sins to recompense:  
But only for the Lords elect, of which sort I am none,  
I feel his justice towards me, his mercy all is gone:   

And to be short, within short space, my final end shall be,  
Then shall my soul incur the pains, of utter desolation,  
And I shall be a precedent, most horrible to see:  
To Gods elect, that they may see, the price of abjuration.   Gisbertus. 

To here my Father's doleful plaints, it bringeth perturbation,  
Unto my soul, but yonder comes, that good Theologus:  
Oh welcome sir, and welcome you good master Eusebius.    

Act. fifth. Scene. 2:  

THEO.  
PHI.  
EUSE.  
GIS.  
PAPHI.   

GOd save you good Philologus, how do you by God's grace,   Philologus. 

You welcome are, but I (alas) vile wretch, am here evil found   Eusebius. 

What is the chiefest cause (tell us) of this your dolorous case?   Philologus. 

Oh would my soul were sunk in hell, so body were in ground  
That angry God, now hath his will, who sought me to confound.   Theologus. 

Oh say not so Philologus, for God is gracious,  
And to forgive the penitent his mercy is plenteous.  
Do you not know that all the earth with mercy doth abound,  
And though the sins of all the world upon one man were laid,  
If he one only spark of grace or mercy once had found,  
His wickedness could not him harm: wherefore be not dismayed,  
Christ's death alone for all your sins, a perfect ransom paid:  
God doth not covet sinner's death, but rather that he may  
By living still, bewail his sins, and so them put away.  
Consider Peter who three times his Master did deny:  
Yea, with an oath, and that although Christ did him warning give,  
With whom before time he had lived so long familiarly,  
Of whom so many benefits of love he did receive,  
Yet when once Peter his own fault, did at the last perceive,  
And did bewail his former crime, with salt and bitter tears,  
Christ by and by did pardon him, the Gospel witness bears.   

The thief likewise, and murderer, which never had done good,  
But had in mischief spent his days, yea, during all his life,  
With latest breath when he his sins and wickedness with stood,  
And with iniquities of flesh, his spirit was at strife,  
Thorough that one motion of his heart, and power of true belief,  
He was received into grace, and all his sins defaced,  
Christ saying, soon in Paradise with me thou shalt be placed.   

The hand of God is not abridged, but still he is of might,  
To pardon them that call to him unfeignedly for grace,  
Again, it is God's property, to pardon sinners quite:  
Pray therefore with thy heart to God, here in this open place,  
And from the very root of heart bewail to him thy case:  
And I assure thee, God will, on thee his mercy show,  
Through jesus Christ, who is with him our advocate you know.   Philologus. 

I have no faith, the words you speak my heart doth not believe,  
I must confess that I for sin, am justly thrown to hell.   Eusebius. 

His monstrous incredulity, my very heart doth grieve,  
Ah dear Philologus, I have known by face and visage well,  
A sort of men, which have been vexed, with Devils and spirits fell,  
In far worse state than you are yet, brought into desperation.  
Yet in the end have been reclaimed, by godly exhortation.   

Such are the mercies of the Lord, he will throw down to hell:  
And yet call back again from thence, as holy David writes.  
What? should then let your trust in God? I pray you to us tell,  
Sith to forgive, and do us good, it chiefly him delights.  
What would not you, that of your sins, he should you clean acquit?  
How can he once deny to you, one thing you do request?  
Which hath already given to you, his best beloved Christ.   

Lift up your heart in hope therefore, awhile be of good cheer,  
And make access, unto his seat of grace, by earnest prayer,  
And God will surely you relieve with grace, stand not in fear:   Philologus. 

I do believe, that out from God, proceed these comforts fair,  
So do the Devils, yet of their health, they always do despair.  
They are not written unto me, for I would fain attain,  
The mercy, and the love of God, but he doth me disdain.  
How would you have that man to live, which hath no mouth to eat  
No more can I live in my soul, which have no faith at all:  
And where you say, that Peter did, of Christ soon pardon get,  
who in the self same sin, with me, from God did greatly fall,  
why? I cannot, obtain the same, to you I open shall:  
God had respect to him always, and did me firmly leave,  
But I alas, am reprobate, God doth my soul reprove.   

Moreover, I will say with tongue, what so you will require,  
My heart I feel with blasphemy, and cursing is replete.   Theologus. 

Then pray with us, as Christ us taught, we do you all desire.   Philologus. 

To pray with lips, unto your God, you shall me scene entreat,  
My spirit, to Sathan is in thrall, I can it not thence get:   Eusebius. 

God shall renew your spirit again, pray only as you can,  
And to assist you in the same, we pray each Christian man.   Philologus. 

O God which dwellest in the Heavens, and art our father dear.  
Thy holy name throughout the world be ever sanctified,  
The kingdom of thy word and spirit, upon us rule might bear,  
Thy will in earth, as by thy saincts in heaven be ratified,  
Our daily bread, we thee beseech, O Lord for us provide,  
Our sins remit (Lord unto us) as we each man forgive,  
Let not tentation us assail, in all evil us relieve. Amen.   Theologus. 

The Lord be praised, who hath at length thy spirit mollified,  
These are not tokens unto us of your reprobation,  
You morn with tears, and sue for grace, wherefore be certified,  
That God in mercy giveth care, unto your supplication,  
Wherefore despair not thou at all of thy soul's preservation,  
And say not with a desperate heart, that God against thee is,  
He will no doubt, these pains once passed, receive you into bliss.   Philologus. 

No, no, my friends, you only hear and see the outward part,  
Which though you think they have done well, it booteth not at all,  
My lips have spoke the words in deed, but yet I feel my heart,  
With cursing is replenished, with rancour, spite, and gall,  
Neither do I your Lord and God, in heart my father call,  
But rather seek his holy name for to blaspheme and curse,  
My state therefore doth not amend, but wore still worse and worse,  
I am secluded clean from grace, my heart is hardened quite,  
Wherefore you do your labour loose, and spend your breath in vain.   Eusebius. 

Oh say not so Philologus, but let your heart be pight,  
Upon the mercies of the Lord, and I you ascertain,  
Remission of your former sins, you shall at last obtain:  
God hath it said (who cannot lie) at whatsoever time  
A sinner shall from heart repent, I will remit his crime.   Philologus. 

You cannot say so much to me, as herein I do know,  
That by the mercies of the Lord, all sins are done away,  
And unto them that have true faith, abundantly it flow,  
But whence do this true faith proceed to us, I do you pray,  
It is the only gift of God, from him it comes alway,  
I would therefore he would vouchsafe, one spark of faith to plant,  
within my breast, then of his grace, I know I should not want.   

But it as easily may be done, as you may with one spoon,  
At once take up the water clean, which in the seas abide:  
And at one draft, then drink it up, this shall ye do as soon,  
As to my breast of true belief, one sparkle shall betide:  
Tush, you which are in prosperous state, & my pains have not tried  
Do think it but an easy thing, a sinner to repent  
Him of his sins, and by true faith, damnation to prevent.   

The healthful need not Physics art, and ye which are all hail,  
Can give good counsel to the sick, their sickness to eschew:  
But here alas, confusion, and hell, doth me assail,  
And that all grace, from me is reft, I find it to be true.  
My heart is steel, so that no faith, can from the same ensue.  
I can conceive no hope at all, of pardon or of grace,  
But out alas, Confusion is always before my face.   

And certainly, even at his time, I do most plainly see,  
The devils to be about me round, which make great preparation,  
And keep a stir, here in this place, which only is for me.  
Neither do I conceive, these things, by vain imagination,  
But even as truly, as mine eyes, behold your shape and fashion.  
Wherefore, desired Death dispatch, my body bring to rest,  
Though that my soul, in furious flames of fire, be suppressed.   Theologus. 

Your mind corrupted doth present, to you, this false illusion,  
But turn awhile, unto the spirit of truth, in your distress,  
And it shall cast out from your eyes, all horror and confusion:  
And of this your affliction, it will you soon redress.   Eusebius. 

We have good hope Philologus, of your salvation doubtless.   Philologus. 

What your hope is concerning me, I utterly contemn,  
My Conscience, which for thousands stand, as guilty me condemn.   Eusebius. 

When did this horror first you take, what think you is the cause?   Philologus. 

even shortly, after I did make, mine open abjuration,  
For that I did prefer my goods, before God's holy laws.  
Therefore in wrath he did me send, this horrible vexation,  
And hath me wounded in the soul, with grievous tribulation:  
That I may be a precedent, in whom all men may view,  
Those torments, which to them, that will forsake the Lord, are due.   Theologus. 

Yet let me boldly ask one thing of you, without offence,  
What was your former faith in Christ, which you before did hold?  
For it is said of holy Paul, in these same words in sense:  
It cannot be that utterly, in faith he should be cold,  
Who so he be, which perfectly, true faith in heart once hold:  
Wherefore rehearse in short discourse, the sum of your belief,  
In these points chiefly, which for health of soul, are thought most chief.   Philologus. 

I did believe in heart, that Christ was 'that true sacrifice.  
Which did appease the father's wrath, and that by him alone  
We were made just and sanctified: I did believe likewise,  
That without him, heaven to attain, sufficient means were none.  
But to reknowledge this again, alas, all grace was gone:  
I never loved him again, with right and sincere heart,  
Neither was thankful for the same, as was each goodman's part.   

But rather took the faith of Christ, for liberty to sin,  
And did abuse his graces great, to further carnal lust,  
what wickedness I did commit, I cared not a pin:  
For that, that Christ discharged had any ransom, I did trust:  
wherefore the Lord doth now correct, the same with torments just.  
My sons, my sons, I speak to you, my counsel ponder well,  
And practise that in deeds, which I in words shall to you tell.   

I speak not this, that I would aught, the Gospel derogate,  
which is most true in every part, I must it needs confess,  
But this I say, that of vain faith alone, you should not prate:  
But also by your holy life, you should your faith express,  
Believe me sires, for by good proof, these things I do express:  
Peruse the writing of S. james, and first of Peters too,  
which all God's people, holiness of life exhort unto.   

By sundry reasons, as for first, because we strangers are,  
Again, sin from the flesh proceed, but we are of the spirit,  
The third, because the flesh always, against the spirit do war,  
The fourth, that we may stop the mouths of such as would backbite,  
The fifth, that other by our lives, to God reduce we might:  
Again, they sing a pleasant song, which sing in deed and word,  
But where evil life ensue good words, there is a foul discord:   

But I alas, most wretched wight, whereas I did presume,  
That I had got a perfect faith, did holy life disdain:  
And though I did to other preach, good life I did consume:  
My life in wickedness and sin, in sport and pleasures vain,  
No, neither did I once contend, from them flesh to refrain,  
Behold therefore, the judgements just, of God doth me annoy,  
Not for amendment of my life, but me for to destroy.   Eusebius. 

We do not altogether like of this your exhortation,  
whereas you warn us not to trust, so much unto our faith,  
But that good works we should prepare, unto our preservation,  
There are two kinds of righteousness, as Paul to Romans faith:  
The one dependeth of good works, the other hangs of faith:  
The former which the world allows, good counts it least of twain,  
As by good proof, it shall to you, in words be proved plain.   

For Socrates and Cato both, did purchase great renown,  
And Aristides surnamed Just, this righteousness fulfilled,  
Wherefore he was as justest man, expelled his native town,  
Yet are their souls with Infidels, in hell for ever spilled,  
Because they sought not righteousness, that way that God then willed  
The other righteousness comes from faith, which God regards alone,  
And makes us seem immaculate, before his heavenly throne.   

Wherefore, there is no cause you should, send us to outward act,  
As to the anchor or refuge, of our preservation.   Theologus. 

The meaning of Philologus, is not here so exact,  
As do his words make it to seem, by your allegation,  
He doth not mean between good works, and faith to make relation  
As though works were equivalent, salvation to attain.  
As is true faith, but what he meant, I will set down more plain,  
He did exhort the youngmen here, by him for to beware,  
lest as he did, so they abuse, God's gospel pure,  
And without good advice, usurp of faith the gift so rare:  
Whereby they think, what so they do, themselves from torments free,  
And by this proud presumption, God's anger should procure:  
And where they boast and vaunt, themselves, good faithful men to be,  
Yet in their lives, they do deny their faith in each degree:   

Wherefore he saith, as Peter said, see that you do make known,  
Your own election by your works: again, S. james doth say,  
Show me thy faith, and by my works, my faith shall thee be shown.  
And whereupon his own offence, he doth to them bewray,  
Whereas he did vaingloriously, upon a dead faith stay:  
Which for the inward righteousness, he always did suspect,  
And hereupon all godliness of life, he did neglect.   Philologus. 

That was the meaning of my words, however I them spoke,  
The truth (alas) vile wretch, my soul and Conscience too true feel   Theologus. 

What? do you not Philologus, with us no comfort take,  
When all these things, so godlily, to you I do reveal,  
Especially, sith that yourself, in them are seen so well:  
Some hope unto us of your health, and safety yet is left,  
we do not think that all God's grace, from you is wholly reft.   Philologus. 

Alas, what comfort can betide, unto a damned wretch?  
what so I here, see, feel, taste, speak, is turned all to woe.   Eusebius. 

Ah dear Philologus, think not, that ought can God's grace outreach,  
Consider David which did sin in lust, and murder too:  
Yet was he pardoned of his sins, and so shalt thou also.  
Phil. King David always, was elect, but I am reprobate,  
And therefore I can find small ease, by weighing his estate.   

He also prayed unto God, which I shall never do,  
His prayer was that God would not, his spirit take away:  
But it is gone from me long since, and shall be given no more.  
But what became of Cain, of Cam, of Saul, I do you pray?  
Of judas, and Barehu, these must my Conscience slay.  
Of Julian Apostata, with other of that crew,  
The same torments must I abide, which these men did ensue:   Theologus. 

Alas my friend, take in good part, the chastment of the Lord  
Who doth correct you in this world, that in the life to come,  
He might you save, for of the like, the Scripture bears record   Philologus. 

That is not God's intent with me though it be so with some,  
who after Body's punishment, have into favour come:  
But I (alas) in spirit and soul, these grievous torments bear,  
God hath condemned my Conscience, to perpetual grief and fear.  
I would most gladly choose to live, a thousand, thousand year.  
In all the torments and the grief that damned souls sustain,  
So that at length I might have ease, it would me greatly cheer.  
But I alas, shall in this life, in torments still remain,  
while God's just anger, upon me, shall be revealed plain:  
And I example made to all, of God's just indionation,  
Oh that my body were at rest, and soul in condemnation.   Eusebius. 

I pray you answer me herein, where you by deep despair,  
Say, you are worse here in this life, then if you were in hell,  
And for because to have death come, you always make your prayer,  
As though your foul and body both in torments great did dwell:  
If that a man should give to you a sword, I pray you tell,  
would you destroy yourself there with? as do the desperate,  
which hang or kill, or into floods, themselves precipitate.   Philologus. 

Give me a sword, then shall you know, what is in mine intent.   Eusebius. 

Not so my friend, I only ask, what herein were your will?   Philologus. 

I cannot, neither will I tell, whereto I would be bent.   Theologus. 

These words do nothing edify, but rather fancies fill,  
which we would gladly if we could, endeavour for to kill.  
wherefore, I once again request, together let us pray:  
And so we will leave you to God, and send you hence away.   Philologus. 

I cannot pray, my spirit is dead, no faith in me remain   Theologus. 

Do as you can, no more than might, we can ask at your hand.   Philologus. 

My prayers turned is to sin, for God doth it disdain,   Eusebius. 

It is the falsehood of the spirit, which do your health withstand,  
That teach you this, wherefore in time, reject his filthy band.   Theologus. 

Come kneel by me, and let us pray, the Lord of Heaven unto:   Philologus. 

With as good will as did the Devil, out of the deaf man go.  
O God which dwellest in the heavens. etc.  
Tush sirs, you do your labours lose, see where Belsabub doth come,  
And doth invite me to a feast, you therefore speak in vain,  
Yea if you ask aught more of me, in answer I will be dumb,  
I will not waste my song for nought, as soon shall one small grain  
Of Mustardseed, fill all the world, as I true faith attain.   Theologus. 

We will no longer stay you now, but let you hence depart.   Eusebius. 

Yet will we pray continually, that God would you convert.   Theologus. 

Gisbertus and Paphinitius, conduct him to his place,  
But see he have good company, let him not be alone:   Ambo. 

We shall so do, God us assist, with his most holy grace.   Gisbertus. 

Come Father do you not think good, that we from hence begone?   Philologus. 

Let go my hands at liberty, assistance I crave none:  
Oh that I had a sword a while, I should soon eased be.   Ambo. 

Alas dear father, what do you? Euseb. His will we may now see   Theologus. Exeunt Phi. Gis. Paph. 

O glorious God, how wonderful, those judgements are of thine  
Thou dost behold the secret heart, nought doth thy eyes beguile,  
Oh what occasion is us given, to fear thy might divine,  
And from our hearts to hate and loath, iniquities so vile,  
lest for the sane, thou in thy wrath, dost grace from us exile.  
The outward man doth thee not please, nor yet, the mind alone,  
But thou requirest both of us, or else regardest none.   Eusebius. 

Here may the worldlings have a glass, their states for to behold,  
And learn in time, for to escape, the judgements of the Lord,  
Whilst they by flattering of themselves, of faith both dead and cold  
do sell their souls to wickedness, of all good men abhorred:  
But godliness doth not depend, in knowing of the word:  
But in fullfilling of the same, as in this man we see,  
Who though he did to others preach, his life did not agree.   Theologus. 

Again Philologus witnesseth, which is the truth of Christ,  
For that consenting to the Pope, he did the Lord abjure,  
Whereby he teached the wavering faith, on which side to persist:  
And those which have the truth of God, that still they may endure,  
The Tyrants, which delight in blood, he likewise doth assure,  
In whose affairs, they spend their time: but let us home ward go.   Eusebius. 

I am content, that after meat, we may resort him to.   Exiunt. Theo. & Euse.   

Act six.  

Scene last.  NVNTIVS. 

OH joyful news, which I report, and bring into your ears,  
Philologus, that would have hanged himself with chord,  
— Is now converted unto God, with many bitter tears,  
By godly council he was won, all praise be to the Lord,  
His errors all, he did renounce, his blasphemies he abhorred:  
And being converted, left his life, exhorting foe and friend,  
That do profess the faith of Christ, to be constant to the end,  
Full thirty weeks, in woeful wise, afflicted he had been,  
All which long time, he took no food, but forced against his will,  
Even with a spoon to pour some broth, his teeth between,  
And though they sought by force, this wise to feed him still,  
He always strove with all his might, the same on ground to spill,  
So that no sustenance he received, x sleep could he attain,  
And now the Lord, in mercy great hath eased him of his pain.     
FINIS.