An excellent new Commedie, Intituled : The Conflict of Conscience Contayninge, A most lamentable example, of the dolefull desperation of a miserable worldlinge, termed, by the name of Philologvs, who forsooke the trueth of Gods Gospel, for feare of the losse of lyfe, & wordly goods |
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 | An excellent new Commedie, Intituled : The Conflict of Conscience |  |
Sceane. 3.
CONSCI.PHILO. SVGGES.
Alas , alas, thou wofull wight, what furie dooth thee moue?
So willingly to cast thy selfe into consumyng fyre,
What Circes hath bewitched thee, thy worldly wealth to loue
More then the blessed state of Soule, this one thing I desyre:
Waigh wel the cause with sincere hart, thy Cōscience thee require
And sell not euerlasting ioyes, for pleasures temporall,
Resist Suggestion of the flesh, who seekes thee for to spoile:
From which thou soone shalt goe, or they from thee bereaued shall:
And take from thee which God elect, true euerlasting soyle.
Whose handes, if that thou goest on still, thou shalt no way eschew
Philologus.
What wight art thou? which for my health, doost take such earnest care?
Conscience.
Thy crased Conscience, which forsee, the plagues & torments due,
Which from iust Iudge, whom thou denyest shal by and by insue:
Suggestion.
Thou hast good triall of the faith, which I to thee doo beare,
Commit thy safetie to my charge, there is no daunger neere.
Conscience.
Such is the blindnesse of the flesh, that it may not descrie,
Or see the perrils which the Soule, is ready to incurre:
And much the lesse, our owne estates, we can our selues espie:
Because Suggestion in our hartes such fancies often stirre:
Wherby to worldly vanities, we cleaue as fast as burre:
Esteeming them with heauenly ioyes, in goodnesse comparable,
Yet be they mostly very prickes, to sinne abhomynable.
Or see the perrils which the Soule, is ready to incurre:
And much the lesse, our owne estates, we can our selues espie:
Because Suggestion in our hartes such fancies often stirre:
Wherby to worldly vanities, we cleaue as fast as burre:
Esteeming them with heauenly ioyes, in goodnesse comparable,
Yet be they mostly very prickes, to sinne abhomynable.
For proofe we neede no further goe, then to this present man,
Who by the blessing of the Lorde, of riches hauing store,
When with his hart to fancy them, this worldlyng once began:
And had this Glasse of vanyties espied, his eyes before,
He God forsooke, whereas he ought haue loued him the more:
And chooseth rather with his goodes, to be throwne downe to hell,
Then by refusing of the same, with God in heauen to dwell.
Who by the blessing of the Lorde, of riches hauing store,
When with his hart to fancy them, this worldlyng once began:
And had this Glasse of vanyties espied, his eyes before,
He God forsooke, whereas he ought haue loued him the more:
And chooseth rather with his goodes, to be throwne downe to hell,
Then by refusing of the same, with God in heauen to dwell.
Suggestion.
Nay harke Philologus, how thy conscience can teache,
And would deteyne thee 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 mee 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 needles ey, thē rich men Heauē obtayn,
For why, I know that riches are the creatures of the Lorde:
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 needles 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 needes acknowledge must,
Whereby ech one may easly see, thou takest more delight,
In Mundane ioyes, then thou esteemest to be with Angels bright.
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 needes acknowledge must,
Whereby ech one may easly see, thou takest more delight,
In Mundane ioyes, then thou esteemest to be with Angels bright.
Philologus.
This toucheth ye quicke, I feele ye wound, which if thou canst not cure,
As mamed in limmes I must retyre, I can no further go.
Suggestion.
This is the greef which Conscience takes against thee I am sure,
Because thou vsest those delights, which Conscience may not do,
And therefore he perswadeth thee, to leaue the same also:
As did the Foxe, which caught in snare, and scapt with losse of tayle,
To cut off theirs, as burthenous, did all the rest counsayll.
Conscience.
In deede 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,
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 see,
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:
And so wouldest thou, if that on Christ thy fayth full fastned were,
For that affection, was in Paull the apostle, we may see,
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.
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 seeke 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 seeke 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.
Because the Iewes in euerie place, did seeke 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 seeke 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.
And keepe himselfe from death, so long as nature giues him leaue.
Conscience.
The same whom you recited haue, conceiued a further end:
Then to them selues to liue alone, as ech man may perceiue,
For when that Paul had run his course, he did at last receiue:
with hartes consent, the smal death, which was him put vnto,
So when Christ had perfourmed his work, he did death vndergoe:
And would to god, thou wouldest do yt, which these men were contēt,
For they dispised worldly pomp, their flesh they did subdue,
And brought it vnder, that to spirit, it mostly did consent:
whereby they seeking 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.
Then to them selues to liue alone, as ech man may perceiue,
For when that Paul had run his course, he did at last receiue:
with hartes consent, the smal death, which was him put vnto,
So when Christ had perfourmed his work, he did death vndergoe:
And would to god, thou wouldest do yt, which these men were contēt,
For they dispised worldly pomp, their flesh they did subdue,
And brought it vnder, that to spirit, it mostly did consent:
whereby they seeking 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, wilt Gods renowne defame,
And more and more dishonor him, this is thy drift I spy.
As dutie binds vs all to doo, most chiefly gloryfy,
But rather by thy liuing still, wilt Gods renowne defame,
And more and more dishonor him, this is thy drift I spy.
Philologus.
I meane to liue in worldly ioyes, I can it not denye.
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 selfe vnto,
And listen not to these fond wordes which Conscience to thee tell,
For thy defence I wyll alleadge one worthy lesson moe:
Unto 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 three plagues, the easiest for to chuse,
He saide Gods mercy easier is to get, then mans as I suppose.
And listen not to these fond wordes which Conscience to thee tell,
For thy defence I wyll alleadge one worthy lesson moe:
Unto 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 three 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.
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 mee defende,
And therfore by Suggestion fraile, to mans helpe he hath leande.
Marke who say trueth of him or mee, and doo him best beleeue.
Philologus.
I lyke thy wordes, but that to lose these ioyes it woulde mee greeue.
Conscience.
And where Suggestion, telleth thee, 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 seeke to saue,
Shal loose them all: but who for Christ wil lose them, gaine shall haue
Suggestion.
What did not Peter Christ deny, yet mercy did obtaine.
Philologus.
Euen so shall I in tract of time, with bitter teares complaine.
Suggestion.
Yea time inough, though thou defferst, vntill thy latest breath.
Conscience.
So saieth Suggestion vnto thee, but Conscience it denyeth,
And in the ende what so I say, for trueth thou shalt espye,
And that most false, which Conscience shal in secreat hart deny.
Philologus.
Ah wretched man, what shall I doo? which doo so playnly see,
My flesh and Spirit to contende, and that in no small thing,
But as concernyng the euent, of extreame miserie:
Which either studie to auoyde, or els vpon mee bring,
And which of them I should best trust, it is a doubtfull thing.
My Conscience speaketh truth mee think, but yet because I feare,
By his aduice to suffer death, I doo his wordes forbeare.
My flesh and Spirit to contende, and that in no small thing,
But as concernyng the euent, of extreame miserie:
Which either studie to auoyde, or els vpon mee bring,
And which of them I should best trust, it is a doubtfull thing.
My Conscience speaketh truth mee think, but yet because I feare,
By his aduice to suffer death, I doo his wordes forbeare.
And therfore pacyfy thy selfe, and doo not so torment,
Thy selfe, in vaine I must seeke some meanes for to eschew,
These griping greefes, which vnto mee, I see now imminent.
And therfore will no longer stay, but bid thee now adue.
Thy selfe, in vaine I must seeke some meanes for to eschew,
These griping greefes, which vnto mee, I see now imminent.
And therfore will no longer stay, but bid thee now adue.
Conscience.
Oh stay I say Philologus, or els thou wilt it rue.
Philologus.
It is lost labour that thou doest, I will be at a point,
And to inioye these worldly ioyes, I ieoparde will a iont.
Exit Phil. & Sug.
Conscience.
Oh cursed creature, O fraile flesh, O meat for wormes, O dust,
O blather puffed full of winde, O vainer then these all,
What cause hast thou in thine owne wit? to haue so great a trust:
Which of thy selfe canst not espie, the euils which on thee fall,
The blindnesse of the outward man, Philologus shew shall
At his returne, vnlesse I can at last, make him relent,
For why the Lord him to correct, in furious wrath is bent.
Exit Consciencia.
| An excellent new Commedie, Intituled : The Conflict of Conscience | |