demaund According to my conscience Goddes worde being my warrand Cardinall To begin therfore orderly how saist thou Philologus Haue I authoritie to call the me before Or to be short I will obiect it thus Whether hath the Pope which is Peters successor Then all other Bishops preheminence more If not then it follow that neither he Nor I which am his Legate to accompts may call thee Philologus The question is perillous for me to determine Chéefely when the party is Iudge in the cause Yet if the wholl course of Scripture ye examine And wil be tryed by Gods holy lawes Small help shall you finde to defend the same cause But the contrary may be proued manifestly As I in short wordes will proue to you breefely The surest ground wheron your Pope doth stand Is of Peters being at Roome a strong imagination And the same Peter you do vnderstand Of all the Disciples had the gubernation Surmising both without good approbation Vnlesse you will by the name of Babylon From whence Peter wrote is vnderstanded Roome As indéed diuers of your writers haue affirmed Reciting Ieromy Austine Primasius and Ambrose Who by their seuerall writinges haue confirmed That Rome is new Babylon I may it not glose But it were better for you they were dumbe I suppose For they labour to proue Roome by that acception The whore of Babilon spoke of in the Reuelation But graunt that Peter in Roome setled was Yet that he was cheefe it remayns you to proue For in my Iudgement it is a playne case That if any amongst them to rule it did behooue He should be chéefe whom Christ most did loue To whom he bequethed his mother most déere To whom in reuelation Christ did also appéere I meane Iohn Euangelist by birth Coosin germaine To our Sauiour Christ as storyes do vs tell From whose succession if that you should clayme Superioritie you should mend your cause well For then of some likelyhood of truth it should smell Where none so often as Peeter was reproued Nor from stedfast fayth so often tymes remooued But graunt all were true herein you do fayne Marke one proper lesson of a Greeke Oratour As a good childe of his fathers welth is inheritour So of his fathers vertues he must be possessour Now Peter folows Christ and al worldly goods forsakes But the Pope leaueth Christ himselfe to glory takes And to be short Christ himselfe refused to be a Kinge And the seruant aboue the Master may not be Which being both true it is a strange thing How the Pope can receiue this pompe and dignitie And yet professe himselfe Christes seruant to be Christ wil be no King the Pope wil be more The Pope is Christes Master not his seruant therefore Cardinall Ah thou arrant Heretike I will thée remember I am glad I know so much as I doo I haue wayed thy resons and haue found them so slender That I thinke them not worthy to be answeared How say you Master Hipocrisy HIP. I also thinke so But let him go forwarde and vtter his conscience And we will awhile longer here him with patience Cardinall Say on thou Heretike of the holy Sacrament Of the body and bloud of Christ what is thine opinion Philologus I haue not yet finished my former argument Cardinall Say on as I bid thée thou art a stoute Minion Philologus I shall then gladly it is a signe of vnion The which should remaine vs Christians among That one should loue another all our life long For as the bread is of many Cornells compounded And the Wine from the Iuce of many Graps do discend So we which into Christ our Rocke are ingrounded As into one Temple should cease to contend Least by our contention the Church we offend This was not the least cause among many more Which are now omitted that this Sacrament was geuen for The chéefest cause why this Sacrament was ordained Was the infirmitie of our outwarde man Whereas Saluation to all men was proclaymed That with true fayth apprehend the same can By the death of Iesus Christ that immaculate Lambe That the same might the rather of all men be beleued To the word to ad a Sacramēt it Christ nothing greued And as we the sooner beléeue that thing true For the tryall whereof more witnesses we finde So by the meanes of the Sacrament many grue Beléeuing creatures where before they were blynde For our sences some sauour of our fayth now do finde Because in the Sacrament there is this Analogy That Christ féedes our soules as the bread doth our body Cardinall Ah thou foul Heretike is there bread in the Sacrament Where is Christes body then which he did vs giue Philologus I know to the faythfull receiuer it is there present But yet the bread remaineth stil I stedfastly beléeue Cardinall To here these his errors it doth me greatly gréeue But that we may shortly to some issue come In what sence sayd Christ Hoc est Corpus meum Philologus Euen in the same sence that he sayd before Vos estis sall terrae vos estis Lux mundi Ego sum ostium and a hundreth such more If tyme would permit to alleadge them seuerally But that I may the simple sorte edifie You aske me in what sence these wordes I verifye Where Christ of the bread sayd this is my body For answere herein I aske you this question Were Christes disciples into salt transformed When he sayd ye are the salt of the earth euery one Or when the light of the world he them affirmed Or himselfe to be a dore when he confirmed Or to be a Vine did his body then change If not then why now this to me séemeth strange Cardinall Why doest thou doubt of Christ his omnipotencye But what so he willeth doth so come to passe Philologus God kéepe me and all men from such a frencye As to thinke any thing Christes power to surpasse When his will to his power ioyned was But where his will wanteth his power is vneffectuall As Christ can be no lyer God cannot be mortall Set downe therefore some proofe of his will That he would be made bread and then I recant Cardinall This Caytif myne eares with winde he doth fill His wordes both trueth and reason doth want Christes word is his will this must thou néedes graunt Philologus He spake the word likewise when he said I am the dore Was his body transformed into tymber therefere Cardinall Nay if thou béest obstinate I will say no more Haue him hence to prison and kéepe him full sure I will make him set by my friendship more store But herest thou Zeale go first and procure Some kinde of new torment which he may not indure Tiranny I am here in redines to do your commaundement And will returne hither agayne incontinent Hypocrisie At thy returne bryng hether Sensuall Suggestion That if néede be he may vs assist Least that both I and Carefull prouision The zeale of Philologus may not fully
throne Wherfore there is no cause you should sende vs to outwarde act As to the ancor or refuge of our preseruation Theologus The meaning of Philologus is not héere so exact As doo his wordes make it to seeme by your allegation He doth not meane betwéene good works and faith to make relation As though workes were equiuolent saluation to attaine As is true faith but what he ment I will set downe more playne He did exhort the yongmen heere by him for to beware Least as he did so they abuse Gods gospell pure And without good aduice vsurp of faith the gift so rare Whereby they think what so they doo thē selues from torments frée And by this proud presumption Gods anger should procure And where they boast and vaunt thē selues good faithfull men to bée Yet in their lyues they doo deny their faith in ech degrée Wherfore he saith as Peter saide see that you doo make knowne Your owne election by your workes againe S. Iames doth say Shew mée thy faith and by my works my faith shall thée be shown And wherupon his owne offence he dooth to them bewray Wheras he did vainegloryously vpon a dead faith stay Which for the inwarde righteousnesse he alway did suspect And héereupon all godlynes of lyfe he did neglect Philologus That was the meaning of my wordes how euer I them spake The truth alas vile wretch my soule and Conscience too true féele Theologus What do you not Philologus with vs no comfort take When all these thinges so godlyly to you I doo reueale Especially sith that your selfe in them are séene so well Some hope vnto vs of your health and safetie yet is left we do not think that all Gods grace from you is wholly reft Philologus Alas what comfort can betide vnto a damned wretch what so I héere sée féele tast speake is turned all to woe Eusebius Ah deare Philologus think not that ought can Gods grace outreache Consider Dauid which did sinne in lust and murther too Yet was he pardoned of his sinnes and so shalt thou also Phil. King Dauid alwaies was elect but I am reprobate And therefore I can finde small ease by waighing his estate He also prayed vnto God which I shall neuer doe His prayer was that God would not his spirit take away But it is gone from mée long since and shall be giuen no moe But what became of Cayne of Cam of Saul I do you pray Of Iudas and Barehu these must my Conscience slay Of Iulyan Apostata with other of that crue The same torments must I abide which these men did insue Theologus Alas my friend take in good part the chastment of the Lorde Who doth correct you in this world that in the lyfe to come He might you saue for of the like the Scripture beares recorde Philologus That is not Gods intent with mée though it be so with some who after bodies punishment haue into fauour come But I alas in spirit and soule these greenous torments beare God hath condemded my Coscience to perpetuall greife and feare I would most gladly chuse to lyue a thousand thousande yeare In all the torments and the griefe that damned soules sustaine So that at length I might haue ease it would me greatly cheare But I alas shall in this lyfe in torments still remaine while Gods iust anger vpon mee shall be reuealed plaine And I example made to all of Gods iust indionation Oh that my body were at rest and soule in condemnation Eusebius I pray you answer me herein where you by déepe dispaire Say you are worse here in this lyfe then if you were in hell And for because to haue death come you alway make your prayer As though your foule and body both in torments great did dwell If that a man should giue to you a sword I pray you tell would you destroy your selfe there with as doe the desperate which hange or kill or into flouds themselues precipitate Philologus Giue me a sworde then shall you know what is in mine intent Eusebius Not so my friend I onely aske what héerein were your will Philologus I cannot neither will I tell wherto I would be bent Theologus These wordes doe nothing edifye but rather fancies fill which we would gladly if we could indeuour for to kill wherefore I once againe request together let vs pray And so we will leaue you to God and send you hence away Philologus I cannot pray my spirit is dead no faith in me remayne Theologus Doe as you can no more then might we can ask at your hand Philologus My prayers turned is to sinne for God doth it disdaine Eusebius It is the falsehood of the spirit which doo your health withstande That teach you this wherfore in time reiect his filthy bande Theologus Come knéele by mee and let vs pray the Lord of Heauen vnto Philologus With as good will as did the Diuell out of the deaffe man goe O God which dwellest in the heauens c. Tush sirs you doo your labours loose see where Belzabub doth come And doth inuite mee to a feast you therefore speake in vaine Yea if you aske ought more of me in answer I will be dumbe I will not wast my song for naught as soone shall one small grayne Of Musterdseede fill all the world as I true faith attaine Theologus We will no lenger stay you now but let you hence depart Eusebius Yet will we pray continually that God woulde you conuart Theologus Gisbertus and Paphinitius conduct him to his place But see he haue good company let him not be alone Ambo We shall so doo God vs assist with his most holy grace Gisbertus Come Father doo you not think good that we from hence begone Philologus Let go my handes at lybertie assistaunce I craue none Oh that I had a sworde a while I should soone eased bee Ambo Alas deare father what do you Euseb His wil we may now sée Theologus Exeunt Phi. Gis Paph O glorious God how wonderfull those iudgements are of thine Thou doost beholde the secret hart naught doth thy eyes beguile Oh what occasion is vs giuen to feare thy might deuine And from our hartes to hate and lothe iniquities so vile Least for the saine thou in thy wrath doost grace from vs exile The outwarde man doeth thée not please nor yet the minde alone But thou requirest both of vs or else regardest none Eusebius Héere may the worldlinges haue a glasse their states for to behold And learne in time for to escape the iudgements of the Lorde Whilste they by flattering of them selues of faith both dead and colde Doo sell their soules to wickednes of all good men abhorde But godlynes doth not depend in knowing of the worde But in fullfilling of the same as in this man we see Who though he did to others preach his lyfe did not agrée Theologus Againe Philologus witnesseth which is the trueth of Christ For that consenting to the Pope he did the Lorde abiure Whereby he teacht the wauering fayth on which side to persist And those which haue the trueth of God that still they may indure The Tyraunts which delight in bloode he likewise doth assure In whose affayres they spende their time but let vs home warde goe Eusebius I am content that after meate we maye resorte him to Exiunt Theo. Euse. Acte sixe scene last NVNTIVS OH ioyfull newes which I report and bring into your eares Philologus that would haue hangde himselfe with coard Is nowe conuerted vnto God with manie bitter teares By godly councell he was woon all prayse be to the Lorde His errours all he did renounce his blasphemies he abhorde And being conuerted left his lyfe exhorting foe and friend That do professe the fayth of Christ to be constant to the ende Full thyrtie wéekes in wofull wise afflicted he had bene All which long time he tooke no foode but forst against his will Euen with a spoone to poure some broath his téeth betwéene And though they sought by force this wise to féede him still He alwayes stroue with all his might the same on ground to spill So that no sustenaunce he receiu'de ne sléepe could he attayne And nowe the Lord in mercy great hath easde him of his payne FINIS step aside push Auarice backwarde HYP. Ambo HYP. tut Father Iotsam HYP. a litle k to hide so great a lubber HYP. he feareth nothīg he thinketh the hangman is dead HYP. he can play too parts the foole and the K. HIP. a popish policye HYP. Antichirstian charitie Vtilitas facit esse Deos HYP. This is sharp argumentes HYP. Praye for your selfe HYP. your kind hart shal rost me a couple of russhes HYP. Not I the lyke of such a cutthrote Coult. HYP. he speketh to you syra HYP. on your face syr HYP. fighteth AVA. indede you say troth HYP. he hath learned logetes HYP frienship for gaine Sep aside Hir hath a goodly grace in swearyng HIP. he is gracelesse alredy HIP. he is Kit carelesse HIP. hatke the practis of spiteful Sumners HIP. and you are one of his sonnes mee think by your head Exeunt Tyr. Auar Cacon.
dignitie So that in terris Deus sum saith he In earth I am a God with sinnes for to dispence And for rewardes I will forgiue eche manet of offence I saide to Eue tush tush thou shalt not die But rather shalt as God know euerie thing My sonne likewise to maintaine Idolatrie Saith tush what hurt can carued Idols bring Dispise this law of God the heauenly King And set them in the Churche for men thereon to looke An Idoll doth much good it is a laymans booke Nemroth that Tyrant fearing Gods hande By mee was perswaded to builde vp high Babell Whereby he presumed Gods wrath to withstande So hath my Boy deuised very well Many prety toyes to kéepe mens soule from hell Liue they neuer so euill héere and wickedly As Masses trentalles Pardons and Scala coeli I egged on Pharao of Egypt the King The Israelites to kill so soone as they were borne My darling likewise doeth the selfe same thing And therefore cause Kinges and Princes to be sworne That with might and maine they shal kéepe vs his horn And shall destroy with fire Are and sworde Such as against him shall speake but one worde And euen as I was some what to slow So that not withstanding the Isralites did augment So for lack of murthering Gods people doo grow And dayly increase at this time present Which my sonne shall feele incontinent Yet an other practise this euill to withstand He learned of mee which now he takes in hand For when as Moses I might not destroy Because that he was of the Lord appointed To bring the people from thraldome to ioy I did not cease whilst I had inuented An other meanes to haue him preuented By accompting himselfe the sonne of Pharao To make him loth Egipt to forgoe The same aduise I also attempted Against the sonne of God when he was incarnate Hoping there by to haue him relented And for promotion sake himselfe to prostrate Before my féete when I did demonstrate The whole worlde vnto him and all the glory As it is recorded in Matheus Historye So hath the Pope who is my darlyng deare My eldest boy in whom I doo delight Least he should fall which thing he greatly feare Out of his Seat of honor pompe and might Hath got to him on his behalfe to fight Two Champions stout of which the one is Auarice The other is called Tyrrannicall practise For as I saide although I claime by right The kingdome of this earthly world so rounde And in my stead to rule with force and might I haue assigned the Pope whose match I no wher found His hart with loue to mée so much abounde Yet diuers men of late of mallice most vnkinde Do study to displace my son some way warde meanes to find Wherfore I maruell much what cause of let there is That hetherto they haue not their office put in vre I will go sée for why I feare that somwhat is amis If not to raunge abroad the worlde I will them straight procure But néedes they must haue one to help mens harts for to allure Vnto their traine who that should bée I cannot yet espie No méeter match I can finde out then is Hypocrisie Who can full well in time and place dissemble eithers parte No man shall easely perceiue with which side he tooth beare But when once fauour he hath got and credit in mans hart He will not slack in mine affaires I doe him nothing feare But time doth runne too fast away for me to tarie heere For none will be enamoured of my shape I doe know I will therfore myne impes send out from hell their shapes to show Exit Acte fyrst Sceane 2 MATHETES PHILOLOGVS MY mynde doeth thirst deare friende Philologus Of former talke to make a finall ende And where before we gan for to discus The cause why God doth such afflictions sende Into his Church you would some more time spende In the same cause that thereby you might learne Betwixt the wrath and ioue of God a right for to discerne Philologus With right good will to your request heerin I doo consent As well because as I perceiue you take therein delight As also for because it is most chiefely pertinent Vnto mine office to instruct and teache eche Christian wight True godlynesse and shew to them the path that leadeth right Vnto Gods kingdome where we shall inherite our saluation Geuen vnto vs from God by Christ our true propitiation But that a better ordered course heerein we may obserue And may directly to the first apply that which insue To speake that hath bene saide before I wel a time reserue And so procéede from whence we left by course and order due Vnto the ende At first therfore you did lament and rue The miserie of these our daies and great calamytie Which those sustaine who dare gainsay the Romish Hypocrisie Mathetes I haue iust cause as hath eche Christian hart To waile and weepe to shed out teares of bloud When as I call to minde the torments and the smart Which those haue borne who honest be and good For nought els but because their errors they withstood Yet ioyed I much to see how paciently They boare the crose of Christ with constancie Philologus So many of vs as into one bodye bée Incorporate wherof Christ is the liuely heade As members of our bodies which wée sée With ioyntes of loue together bee conioyned And must néedes suffer vnlesse that they be dead Some part of griefe in mynde which other féele In bodie though not so much by a great deale Wherfore by this it is most apparent That those two into one bodie are not vnyted Of the which the one doth suffer the other doth torment And in the woundes of his Brother is delighted Now which is Christes bodie may easely be decided For the Lambe is deuonred of the Wolfe alway Not the Wolfe of the Lambe as Chrisostom doth say Agayne of vnrighteous Cayne murthered was Abell By whom the Church of God was figured Isaac lykewise was persecuted of Ismaell As in the Booke of Genesis is mencioned Israell of Pharao was also terrifyed Dauid the Sainct was afflicted by his Sonne And put from his kingdome I meane by Absolon Elias the Thesbit for feare of Iezabell Did fly to Horeb and hid him in a Caue Micheas the Prophet as the Story dooth tell Did hardly his lyfe from Baalles Priests saue Ieremy of that sawce tasted haue So did Esay Daniell and the Children thrée And thousandes more which in stories we may sée Mathetes In the new Testament we may also réede That our Sauiour Christ euen in his Infancy Of Herod the King might stand in great dread Who sought to destroy him such was his insolency Afterward of the Pharises he did with constancy Suffer shamefull death his Apostles also For testimonie of the trueth did their crosses vnder go Philologus Iames vnder Herod was headed with the Sworde The rest of the Apostles did suffer much turmoyle Good Paul
resist But he in his obstinacie doth styll persist To put him to death would accuse vs of Tirranny But if we could win him he should do vs much honesty Tyranny I heare you and wyll fulfill your wordes spedely Hypocrysie Exit Tyrran Good Maister Philologus I pittie your case To sée you so foolysh your selfe to vndoo I durst yet promys to purchase you grace If you would at length your errours forgoe Therfore I pray you be not your owne foe Philologus Call you those Errours whiche the Gospell defends I know not then whence true Doctrine descends Cardinall Nay Mayster Hypocrisie you spend tyme in vaine To reason with him he will not be remooued Auarice Had I so much to liue by as he hath certayne I would not loose that which I so well loued Cardinall He stands in his reputation he will not be reproued And that is the cause that he is so obstinate But I shall well enough thy corage abate Philologus I humbly beséeche you of Christian charitie You séeke not of purpose my bloud for to spill For if I haue displeased your authoritie In reasonable causes redresse it I will But in this respect I feare I should kill My soull for euer if against my conscience I should to the Popes lawes acknowledge Obedience Hypocrysie Ceace from those wordes if your safetie you loue As though no man had a soule more then you Suche nips perchance my Lords patience wyll mooue Then would you please him if that you wist how But if you wyll be ruled by my honestie I vow I will do the best herein that I can Because you séeme to be a good Gentleman Auarice Were it not better for you to lyue at ease And spend that merely whiche earst you haue got Then by your owne follie your selfe to disease And bring you to trouble whiche other men séeke not Hypocrisie In faith Philologus your zeale is too hote Whiche wyll not be quenched but with your hart blood If I were so zealous I would thinke my selfe wood Cardinall Tush it wyll not be he thinkes we do but iest Wherfore that some tryall of my minde he may haue That Carefull Prouision should goe I thinke best Into the towne and there assistance craue His House for to enter and his Goods for me saue Least when his wife know that they be confiscate Into other mens keepyng the same she doth dissipate Hypocrisie You speake very wisely in my simple Iudgement Therfore you were best to sende him away Cardinall Go too Carefull Prouision depart incontinent And fulfill the wordes whiche I to you say Auarice Of pardon herein I do your Lordshyp pray You doubt not I trust of my wyllyng minde Whiche herein most redy you alway shall finde For who is more redy by frawde to purloyne Other mens goodes then I am eche where But least some man at mée shoulde chaunce to faine And kill mée at once I greatly doo feare I had rather perswade him his folly to forbeare Cardinall Proue then if thou canst doo him any good He shall not say that we séeke his bloud Auarice Ah maister Philologus you sée your owne case That both life and goodes are in my Lords will Therefore you were best to sue for some grace And be content his wordes to fulfil If you neglect this hence straight way I wyll And all your goodes I will sure confiscate Then will you repent it when it is to late Philologus My case indéede I sée most miserable As was Susanna betwixt two euyls placed Either to consent to sinne most abhominable Or els in the worldes sight to be vtterly disgraced But as she her chastitie at that tune imbraced So will I now spirituall whoredom resist And kéepe mee a true Virgin to my louing spouse Christ Auarice Wilt thou then neglect the prouision of thy houshold Thou art therfore worsse then an Infydell is Philologus That you abuse Gods word to say I dare be bolde And the saying of Paule you interpret amisse Cardinall I neuer saw the like heretick that this is Away Carefull Prouision about your businesse Auarice Sith there is no remedie I am héere in redinesse Philologus Exit Aua. I beséeche your Lordship euen from the hart roote That you would vouchsafe for my contentation To approue vnto mée by Gods holy booke Some one of the questions of our disputation For I will heere you with hartes delectation Because I would gladly to your doctrine consent If that I could so my conscience content But my Conscience crieth out and bids me take heede To loue my lord God aboue all earthly gaine Wherby all this while I stande in great dread That if I should Gods statutes disdaine In wretched state then I should remaine Thus cryeth my Conscience to mée continually which if you can stay I will yéelde to you gladly Cardinall I can say nomore then I haue done already Thou heardest that I called the heretick and foole If thou wilt not consent to mée and that spéedily With a new maister thou shalt goe to schole Hypocrisie Thou hast no more wit I sée then this stoole Farre vnfit to dispute or reason with my Lorde He can subdue thée with fire sword quight with one word Tyranny Come follow apà ce sensuall Suggestion Or els I will leaue you to come all alone Suggestion You go in hast you make expedition Nay if you runne so fast I wil none This litle iournay will make mée to grone I vse not to trouble my selfe in this wise And now to beginne I doo not aduise Tiranny Haue not I plyed mée which am come againe so soone And yet haue finished such sundry businesse I haue caused many pretie toyes to be done So that now I haue eche thing in readinesse Cardinall What maister Zeale you are praise worthy doubtlesse Art thoou prepared this gentleman to receiue He will reste a Fagot or els he me deceiue Tyranny In simple manner I will him entertaine Yet must he take it all in good parte And though his diet be small he may not disdaine Nor yet contemne the kindenes of my heart For though I lacke instruments to put him to smart Yet shall he abide in a hellish blacke dungeon As for blocks stocks irons I warrant him want none Hypocrisie Well farewel Philologus you heare of your lodging I would yet do you good if that I wist howe Cardinall Let him go Hypocrisie stand not all day dodging You haue don to much for him I make God avowe Hypocrisie Staye for Suggestion doth come yonder nowe Come on lasy Lubber you make but small haste Had you staied awhile lōger your cōming had ben waste Suggestion You know of my selfe I am not very quicke Because that my body I do so much tender For Sensuall Suggestion will quickely be sicke If that his owne ease he should not remember Thus one cause of my tariaunce to you I do render Another I had as I came by the waye Which did me the longer from your company
this Glasse of vanyties espied his eyes before He God forsooke whereas he ought haue loued him the more And chooseth rather with his goodes to be throwne downe to hell Then by refusing of the same with God in heauen to dwell Suggestion Nay harke Philologus how thy conscience can teache And would deteyne thée with glosinges vntrue But hearest thou Conscience thou maiest long inough preache Eare wordes from whence reason or trueth none ensue Shall make Philologus to bid mée adue What shall there no rich man dwell in Gods kingdome where is then Abraham Iob and Dauid become Conscience I speake not largelye of all them which haue this worldly wealth For why I know that riches are the creatures of the Lorde Which of themselues are good ech one as Salamon vs telleth And are appoynted to do good withall by Gods owne word But when they let vs from the Lord then ought they be abhord Which caused Christ himselfe to say that with much lesser payne Should Camel passe through néedles ey thē rich men Heauē obtayn Hereby Rich men Christ did not mean ech one which welth enioy But those which fastned haue their loue vpon this worldly dust Wherefore another cryes and sayth oh death how great anoye Doest thou procure vnto that man which in his gooddes doth trust That thou doest this Philologus thou néedes acknowledge must Whereby ech one may easly sée thou takest more delight In Mundane ioyes then thou estéemest to be with Angels bright Philologus This toucheth the quicke I féele the wound which if thou canst not cure As mamed in limmes I must retyre I can no further go Suggestion This is the gréef which Conscience takes against thée I am sure Because thou vsest those delights which Conscience may not do And therefore he perswadeth thée to leaue the same also As did the Fore which caught in snare and scapt with losse of tayle To cut off theirs as burthenous did all the rest counsayll Conscience In déede I cannot vse those fond and foolish vanities In which the outward part of man doth take so great delight No neither would I though to me were geuen that liberty But rather would consume them all to nought if that I might For if I should delight therein it were as good a syght As if a man of perfect age should ride vpon a sticke Or playe with compters in the street which pastime children lyke But all my ioyes in Heauen remaynes wheras I long to be And so wouldest thou if that on Christ thy fayth full fastned were For that affection was in Paull the apostle we may sée The first to the Philippians doth witnes herein beare His words be these oh would to God disolued that I were And were with Christ another place his mynde in those words tell We are but straungers all from God while in this world we dwell Now marke how far from his request dissenting is thy mynde He wisht for death but more then hell thou doest the same detest Suggestion The cause why Paul did loth his lyfe may easely be assignde Because the Iewes in euerie place did séeke him to molest But those which in this world obtaine securitie and rest Do take delight to liue therein yea nature doth indue Ech lyuing creature with a feare least death should them accrue Yea the same Paul at Antioche dissembled to be dead While they were gone who sought his lyfe with stones for to destroy Elias for to saue his lyfe to Horeb likwise fled So did king Dauid flee when Saul did séeke him to annoy Yea Christ himselfe whom in our deedes to follow we may ioy Did secreatly conuaigh himselfe from Iewes so full of hate When they thought from the top of hil him to precipitate Wherefore it is no sinne at all a man for to defende And keepe himselfe from death so long as nature giues him leaue Conscience The same whom you recited haue conceiued a further end Then to them selues to liue alone as ech man may perceiue For when that Paul had run his course he did at last receiue with hartes consent the smal death which was him put vnto So when Christ had perfourmed his work he did death vndergoe And would to god thou wouldest do that which these men were contēt For they dispised worldly pomp their flesh they did subdue And brought it vnder that to spirit it mostly did consent Whereby they séeking God to please did bid the world adue Wife Children and possessions forsaking for they knew That euerlasting treasures were appointed them at last The which they thirsting did from them al worldly pleasures cast But thou O wretch doest life prolong not that thou wouldst gods name As dutie binds vs all to doo most chiefly gloryfy But rather by thy liuing still wil t Gods renowne defame And more and more dishonor him this is thy drift I spy Philologus I meane to liue in worldly ioyes I can it not denye Conscience What are those ioyes which thou doost meane but pleasures straing frō god By vsing of the which thou shalt prouoke his heauy rod Suggestion Tush knowest thou what Philologus be wise thy selse vnto And listen not to these fond wordes which Conscience to thée tell For thy defence I wyll alleadge one worthy lesson moe Vnto the which I am right sure he cannot answere well When Dauid by vaine trust in men of warre from God sore fell And was appointed of thrée plagues the easiest for to chuse He saide Gods mercy easier is to get then mans as I suppose Againe he sayeth among the Psalmes it better is to trust In God then that our confidence we setle should in man Wherfore to this which I now say of force consent thou must That when two euils before vs plaste no way avoide we can Into the hand of God to fal by choyce is lawfull than Because that God is mercyfull when man no mercy show Thus haue I pleaded in this cause sufficiently I trow Conscience How can you say you trust in God when as you him forsake And of the wicked Mammon heere doo make your fained frende No no these wordes which you recite against you mostly make For thus he thinks in his destresse God cannot mée defende And therfore by Suggestion fraile to mans helpe he hath leande Marke who say trueth of him or mée and doo him best beléeue Philologus I lyke thy wordes but that to lose these ioyes it woulde mée gréeue Conscience And where Suggestion telleth thée that God in mercies flow Yet is he iust sinnes to correct and true in that he speake Wherfore he sayeth who so my name before men shall not know I shall not know him when as Iudge I shall sit in my seate This if you call to minde it wil your proude presumption breake Againe he sayeth who so his lyfe or goodes will séeke to saue Shal loose them all but who for Christ wil lose them gaine shall haue Suggestion What did not Peter Christ deny yet