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Acte. fyfth.

Sceane. 3:

HYPOCRISIE.
Such chopping cheare, as we haue made, the like hath not bin seene
And who so pleasant with my Lorde, as is Philologus,
His recantation, he hath made, and is dispatched cleane,
Of all the griefes which vnto him, did seeme so dangerous:
Which thing you know, was brought to passe especially by vs,
So that Hypocrisie hath done that, which Sathan did intende,
That men for worldly wealth, should cease the Gospell to defende:
What shall become of foolish Goose, I meane Philologus:
In actuall maner to your eyes, shall represented bee:
For though as now, he seemes to be, in state most glorious,
He shall not long continue so, eche one of you shall see.
But needes I must be packing hence, my fellowes stay for mee,
Shake handes before we do depart, you shall see mee no more:
And though Hypocrisie goe away, of hypocrits heere is good store.
Exit Hyp.

Sceane 4.

PHILO.
GISBERT. PAPHI.
Come on my Children deare to mee, and let vs talk awhile,
Of worldly goodes, which I haue got and of my pleasant state,
Which fortune hath installed mee, who on mee cheerely smyle.
So that into the top of wheele, she doth mee eleuate:
I haue escaped all mishaps, of which my Conscience did prate,
And where before I ruled was, as is the common sorte,
Now as a Iudge within this Land, I beare a Rulers port.

Gisbertus.
Indeede, good father, we haue cause, to praise your grauitie,
Who did both saue your selfe from woe, and vs from begging state,
Where if you had perseuered still, as we did feare greatly:
Your goods from vs, your Children should, to Legate bene confiscate
Our glorious pompes, then, should we haue bene glad for to abate.


Paphinitius.
But now, not onely that you had for vs, but also haue
Such offices, whereby more gaines, you yeare by yeare shall saue:

Philologus.
I was at point, once, very neare, to haue bene quite forlorne,
Had not Suggestion of the flesh, from folly mee reclaymed,
And set this Glasse of worldly ioyes, my sight and eyes beforne:
The sight wherof did cause all thinges, of mee to be disdained,
I thought I had felycitie, when it I had obtained:
And to say trueth, I doo not care, what to my soule betide,
So long as this prosperitie, and wealth by mee abide.
But let vs homewarde goe againe, some pastime there to make,
My whole delight in sport and games, of pleasure I repose:

Horror.
Nay stay thy iournay heere awhile, I doo thee prisoner take,
I shall abate thy pleasures soone, yea, to soone. thou wilt suppose,

Philologus.
What is thy name? whence commest thou? wherfore to me disclose?

Horror.
My name is calde Confusion and horror of the mynde,
And to correct impenitents, of God I am assignde.
And for because thou dost dispise, Gods mercy and his grace,
And wouldst no admonytion take, by them that did thee warne,
Neither when Conscience counsailed thee, thou wouldst his wordes imbrace
who would haue had thee vnto god, obedience tru to learne:
Nor couldst betweene Suggestions craft, & Conscience truth discerne
Beholde therfore, thou shalt of mee an other lesson heare,
Which wil thou, nil thou, wt torment of Conscience, thou shalt beare
And where thou hast extinguished, the holy Spirit of God,
And made him wery with thy sinnes, which dayly thou hast done,
He will no lenger in thy soule, and spirit make abode:
But with the Graces, which he gaue to thee, now is he gone,
So that to Godwarde, by Christes death, reioysing thou hast none,
The peace of Conscience faded is, in stead whereof, I bring
The Spirit of Sathan, blasphemy, confusion and cursing.
The Glasse likewise of vanyties, which is thine onely ioy

I will transforme into the Glasse of deadly desperation,
By looking in the which, thou shalt conceiue a great annoy:
Thus haue I caught thee in thy pride, and brought thee to damnatiō:
So that thou art a patterne true, of Gods iust indignation:
Whereby eche man may warned be, the like sinnes to eschew,
Least the same torments they incurre, which in thee they shall view.

Philologus.
O painfull paine of deepe disdaine, oh griping greefe of hell,
Oh horror huge, oh soule supprest, and slaine with desperation,
Oh heape of sinnes, the sum wherof, no man can number well:
Oh death, oh furious flames of hell, my iust recompensation,
Oh wretched wight, oh creature curst, oh childe of condempnation.
Oh angrie God, and mercilesse, most fearefull to beholde,
Oh Christ thou art no Lambe to mee, but Lion fearce and boulde.

Gisbertus.
Alas deare Father, what doth moue and cause you to lament?

Philologus.
My sinnes (alas) which in this Glasse, appeare innumerable,
For which I shall no pardon get, for God is fully bent:
In furie for to punish me, with paines intollerable:
Neither to call to him for grace, or pardon am I able,
My sinne is vnto death, I feele Christes death doth me no good,
Neither for my behoofe, did Christ shed his most precious bloud.

Paphinitius.
Alas deare Father (alas I say) what sodaine chaunge is this?

Philologus.
I am condemned into hell, these torments to sustaine.

Gisbartus.
Oh say not so my Father deare, Gods mercy mighty is,

Philologus.
The sentence of the righteous Iudge, cannot be cald againe,
Who hath already iudged mee to euerlasting payne:
Oh that my bodie buried were, that it at rest might bee,
Though soule were put in Iudas place, or Caines extremitie.

Gisbertus.
Oh Brother hast you to the Towne, and tel Theologus,
What sodaine plague and punishment, my Father hath befell,


Paphinitius.
I run in hast, and will request him for to come with vs.

Gisbertus.
Oh Father, rest your selfe in God, and all thing shalbe well,

Philologus.
Ah dredfull name, which when I heere, to sigh it mee compell:
God is against mee I perceiue, he is none of my God,
Unlesse in this, that he will beat, and plague mee with his rod.
And though his mercy doth surpasse, the sinnes of all the worlde,
Yet shall it not once profit me, or pardon mine offence,
I am refused vtterly, I quite from God am whorld:
My name within the Booke of lyfe, had neuer residence,
Christ prayed not, Christ suffered not, my sinnes to recompence:
But only for the Lordes elect, of which sort I am none,
I feele his iustice towardes mee, his mercy all is gone:
And to be short, within short space, my finall end shall bee,
Then shall my soule incurre the paines, of vtter desolation,
And I shall be a president, most horrible to see:
To Gods elect, that they may see, the price of abiuration.

Gisbertus.
To heere my Fathers dolefull plaints, it bringeth preturbation,
Unto my soule, but yonder comes, that good Theologus:
Oh welcome sir, and welcome you good master Eusebius.

Sceane. 2:

THEO.
PHI. EVSE. GIS. PAPHI.
God saue you good Philologus, how doo you by Gods grace,

Philologus.
You welcome are, but I (alas) vile wretch, am heere euill found

Eusebius.
What is the chiefest cause (tell vs) of this your dolorus case?

Philologus.
Oh would my soule were sunke in hell, so body were in grounde
That angrie God, now hath his will, who sought mee to confounde.


Theologus.
Oh say not so Philologus, for God is gracious,
And to forgiue the penitent, his mercy is plentious.
Do you not know that all the earth with mercy doth abound,
And though the sinnes of all the world vppon one man were layde,
If he one only sparke of grace or mercy once had found,
His wickednes could not him harme: wherefore be not dismayde,
Christes death alone for all your sinnes, a perfect raunsome payde:
God doth not couet sinners death, but rather that he may
By liuing still, bewaill his sinnes, and so them put awaye.
Consider Peeter who three tymes his Maister did denye:
Yea, with an oath, and that although Christ did him warning giue,
With whome before tyme he had lyued so long familiarly,
Of whome so many benefits of loue he did receiue,
Yet when once Peeter his owne fault, did at the last perceiue,
And did bewaile his former cryme, with salt and bitter teares,
Christ by and by did pardon him, the Gospell witnes beares.
The theefe lykewise, and murtherer, which neuer had don good,
But had in mischeefe spent his dayes, yea, during all his lyfe,
With lattest breth when he his sinnes and wickednes withstoode,
And with iniquityes of flesh, his spirit was at strife,
Thorow that one motion of his heart, and power of true beliefe,
He was receiued into grace, and all his sinnes defaced,
Christ saying, soone in Paradice with me thou shalt be placed.
The hand of God is not abridged, but still he is of myght,
To pardon them that call to him vnfainedly for grace,
Againe, it is Gods propertye, to pardon sinners quight:
Pray therefore with thy heart to God, here in this open place,
And from the very roote of heart bewaile to him thy case:
And I assure thee, God will, on thee his mercy show,
Through Iesus Christ, who is with him our aduocate you knowe.

Philologus.
I haue no fayth, the wordes you speake my hart doth not beleeue,
I must confesse that I for sinne, and iustly throwne to hell.

Eusebius.
His monstrous incredulitye, my very heart doth greeue,
Ah dere Philologus, I haue knowne by face and visage well,

A sort of men, which haue bene vext, with Diuels and spirits fell,
In farre worse state then you are yet, brought into desperation.
Yet in the ende haue bene reclaimde, by godly exhortation.
Such are the mercies of the Lorde, he will throw downe to hell:
And yet call backe againe from thence, as holy Dauid wrightes.
What? should then let your trust in God? I pray you to vs tel,
Sith to forgiue, and doo vs good, it chiefely him delightes.
What would not you, that of your sins, he should you cleane acquite?
How can he once denie to you, one thing you doo request?
Which hath already geuen to you, his best beloued Christ.
Lift vp your hart in hope therefore, awhile be of good cheare,
And make accesse, vnto his seate of grace, by earnest prayer,
And God will surely you releeue with grace, stand not in feare:

Philologus.
I doo beleeue, that out from God, proceede these comfortes faire,
So doo the Diuels, yet of their health, they alway doe dispaire.
They are not written vnto mee, for I woulde faine attaine,
The mercy, and the loue of God, but he doth me disdaine.
How would you haue that man to lyue, which hath no mouth to eate
No more can I lyue in my soule, which haue no faith at all:
And where you say, that Peter did, of Christ soone pardon get,
who in the selfe same sinne, with mee, from God did greatly fall,
why? I cannot, obtaine the same, to you I open shall:
God had respect to him alwaies, and did mee firmly loue,
But I alas, am reprobate, God doth my soule reproue.
Moreouer, I will say with tongue, what so you wyll require,
My harte I feele with blasphemy, and cursing is repleate.

Theologus.
Then pray with vs, as Christ vs taught, we doo you all desire.

Philologus.
To pray with lips, vnto your God, you shall mee soone intreate,
My spirit, to Sathan is in thrall, I can it not thence get:

Eusebius.
God shall renue your spirit againe, pray onely as you can,
And to assist you in the same, we pray ech Christian man.

Philologus.
O God which dwellest in the Heauens, and art our father deare:

Thy holy name throwghout the world be euer sainctified,
The kingdome of thy word and spirit, vppon vs rule might beare,
Thy will in earth, as by thy saincts in heauen be ratified,
Our dayly bread, we thee beseech, O Lord for vs prouide,
Our sinnes remit (Lord vnto vs) as we ech man forgiue,
Let not tentation vs assayle, in all euill vs releeue. Amen.

Theologus.
The Lord be praysed, who hath at length thy spirit mollified,
These are not tokens vnto vs of your reprobation,
You morne with teares, and sue for grace, wherfore be certified,
That God in mercy giueth care, vnto your supplication,
Wherfore dispayre not thou at all of thy soules preseruation,
And say not with a desperat heart, that God against thee is,
He will no doubt, these paynes once past, receiue you into blisse.

Philologus.
No, no, my friends, you only heare and see the outward part,
Which though you thinke they haue don wel, it booteth not at all,
My lyppes haue spoke the wordes in deede, but yet I feele my heart,
With cursing is replenished, with rancor, spight, and gall,
Neither do I your Lord and God, in hart my father call,
But rather seeke his holy name for to blaspheame and cursse,
My state therfore doth not amend, but waxe still worse and worse,
I am secluded cleane from grace, my heart is hardened quight,
Wherefore you do your labour loose, and spend your breth in vayne.

Eusebius.
Oh say not so Philologus, but let your heart be pight,
Uppon the mercyes of the Lord, and I you assertayne,
Remission of your former sinnes, you shall at last obtayne:
God hath it sayde (who cannot lye) at whatsoeuer time
A sinner shall from heart repent, I will remitt his cryme.

Philologus.
You cannot say so much to me, as herein I do knowe,
That by the mercyes of the Lord, all sinnes are don awaye,
And vnto them that haue true fayth, aboundantly it flowe,
But whence do this true fayth proceede to vs, I do you pray,
It is the only gift of God, from him it comes alwaye,
I would therefore he would vouchsafe, one sparke of fayth to plant,

within my breast, then of his grace, I know I should not want.
But it as easely may be done, as you may with one spoone,
At once take vp the water cleane, which in the seas abide:
And at one draught, then drink it vp, this shall ye doe as soone,
As to my brest of true beleefe, one sparkle shall betide:
Tush, you which are in prosperous state, & my paines haue not tried
Doe think it but an easy thing, a sinner to repent
Him of his sinnes, and by true faith, damnation to preuent.
The healthfull neede not Phisicks art, and ye which are all haile,
Can giue good counsell to the sick, their sicknesse to eschew:
But here alas, confusion, and hell, doth mee assaile,
And that all grace, from me is reft, I finde it to be true.
My hart is steele, so that no faith, can from the same insue.
I can conceiue no hope at all, of pardon or of grace,
But out alas, Confusion is alway before my face.
And certainly, euen at his time, I doo most playnly see,
The deuils to be about me rounde, which make great preparation,
And keepe a stirre, here in this place, which only is for mee.
Neither doe I conceiue, these thinges, by vaine imagination,
But euen as truly, as mine eyes, beholde your shape and fashion.
Wherefore, desired Death dispatch, my body bring to rest,
Though that my soule, in furious flames of fire, be supprest.

Theologus.
Your minde corrupted dooth present, to you, this false illusion,
But turne awhile, vnto the spirit of trueth, in your distresse,
And it shall cast out from your eies, all horror and confusion:
And of this your affliction, it will you soone redresse.

Eusebius.
We haue good hope Philologus, of your saluation doubtlesse.

Philologus.
What your hope is concerning mee, I vtterly contempne,
My Conscience, which for thousands stand, as guiltie mee condemne.

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

Philologus.
Euen shortly, after I did make, mine open abiuration,
For that I did prefer my goods, before Gods holy lawes.

Therefore in wrath he did me sende, this horrible vexation,
And hath me wounded in the soule, with greeuous tribulation:
That I may be a president, in whom all men may view,
Those torments, which to them, that wil forsake the Lord, are due.

Theologus.
Yet let me bouldly aske one thing of you, without offence,
What was your former faith in Christ, which you before did holde?
For it is saide of holy Paule, in these same wordes in sence:
It cannot be that vtterly, in faith he should bee colde,
Who so he be, which perfectly, true faith in hart once holde:
Wherfore rehearce in short discourse, the sum of your beleefe,
In those pointes chiefly, which for health of soule, are thought most cheefe.

Philologus.
I did beleeue in hart, that Christ was that true sacrifice.
Which dyd appease the fathers wrath, and that by him alone
We were made iust and sanctified: I dyd beleeue lykewise,
That without him, heauen to attaine, sufficient meanes were none.
But to reknowledge this againe, alas, all grace was gone:
I neuer loued him againe, with right and sincere harte,
Neither was thankfull for the same, as was ech goodmans part.
But rather tooke the faith of Christ, for lybertie to sinne,
And did abuse his graces great, to further carnall lust,
what wickednesse I did commit, I cared not a pinne:
For that, that Christ discharged had, my ransome, I dyd trust:
wherfore the Lord doth now correct, the same with torments iust.
My sonnes, my sonnes, I speake to you, my counsell ponder well,
And practise that in deedes, which I in wordes shall to you tell.
I speake not this, that I would ought, the Gospell derogate,
which is most true in euery part, I must it needes confesse,
But this I say, that of vaine faith alone, you should not prate:
But also by your holy lyfe, you should your faith expresse,
Beleeue me syres, for by good proofe, these thinges I doo expresse:
Peruse the wrighting of S. Iames, and first of Peters too,
which all Gods people, holynesse of lyfe exhort vnto.
By sundrie reasons, as for firste, because we strangers are,
Againe, sinne from the flesh proceede, but we are of the spirit,
The third, because the flesh alway, against the spirit doo warre,

The fourth, yt we may stop the mouthes, of such as would backbight,
The fifth, that other by our lyues, to God reduce we might:
Againe, they sing a pleasant song, which sing in deede and word,
But where euill life insue good words, there is a foule discorde:
But I alas, most wretched wight, whereas I did presume,
That I had got a perfect faith, did holy life disdaine:
And though I did to other preach, good lyfe I did consume:
My lyfe in wickednesse and sinne, in sport and pleasures vaine,
No, neither did I once contende, from them flesh to refraine,
Beholde therfore, the iudgements iust, of God doth mee annoy,
Not for amendement of my lyfe, but mee for to destroy.

Eusebius.
We doo not altogether like of this your exhortation,
whereas you warne vs not to trust, so much vnto our faith,
But that good workes we should prepare, vnto our preseruation,
There are two kindes of righteousnesse, as Paul to Romanes saith:
The one dependeth of good workes, the other hangs of faith:
The former which the world allowes, god counts it least of twaine,
As by good proofe, it shall to you, in words be proued playne.
For Socrates and Cato both, did purchase great renowne,
And Aristides surnamed Iust, this righteousnesse fulfilled,
Wherfore he was as iustest man, expelde his natiue towne,
Yet are their soules with Infydels, in hell for euer spilled,
Because they sought not righteousnes, that way that God thē willed
The other righteousnes coms from faithe, which God regards alone,
And makes vs seeme immaculate, before his heauenly throne.
Wherfore, there is no cause you should, sende vs to outwarde act,
As to the ancor or refuge, of our preseruation.

Theologus.
The meaning of Philologus, is not heere so exact,
As doo his wordes make it to seeme, by your allegation,
He doth not meane betweene 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 free,
And by this proud presumption, Gods anger should procure:
And where they boast and vaunt, thē selues, good faithfull men to bee,
Yet in their lyues, they doo deny their faith in ech degree:
Wherfore he saith, as Peter saide, see that you doo make knowne,
Your owne election by your workes: againe, S. Iames doth say,
Shew mee thy faith, and by my works, my faith shall thee 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 heereupon 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 feele

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 seene 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 heere, see, feele, tast, speake, is turned all to woe.

Eusebius.
Ah deare Philologus, think not, yt ought can Gods grace outreache,
Consider Dauid which did sinne in lust, and murther too:
Yet was he pardoned of his sinnes, and so shalt thou also.

Phil.
King Dauid alwaies, was elect, but I am reprobate,
And therefore I can finde small ease, by waighing his estate.
He also prayed vnto God, which I shall neuer doe,
His prayer was that God would not, his spirit take away:
But it is gone from mee long since, and shall be giuen no moe.
But what became of Cayne, of Cain, of Saul, I do you pray?
Of Iudas, and Barehu, these must my Conscience slay.
Of Iulyan Apostata, with other of that crue,
The same torments must I abide, which these men did insue:

Theologus.
Alas my friend, take in good part, the chastment of ye Lorde

Who doth correct you in this world, that in the lyfe to come,
He might you saue, for of the like, the Scripture beares recorde:

Philologus.
That is not Gods intent, with mee though it be so with some,
who after bodies punishment, haue into fauour come:
But I (alas) in spirit and soule, these greeuous 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 deepe 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 soule 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 heerein 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 kneele 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 wil not wast my tong 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 awhile, I should soone eased bee.

Ambo.
Alas deare father, what do you?

Euseb.
His wil we may now see

Exeunt Phi. Gis. Paph.
Theologus.
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 same, thou in thy wrath, doost grace from vs exile.

The outwarde man doeth thee not please, nor yet, the minde alone,
But thou requirest both of vs, or else regardest none.

Eusebius.
Heere 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 agree.

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 homewarde goe.

Eusebius.
I am content, that after meate, we maye resorte him to.

Exiunt. Theo. & Euse.
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