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 president, 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,
Whoso he be, which perfectly true faith in heart once hold.
Wherefore rehearse in short discourse the sum of your belief,
In those 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 good man'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[60] Christ discharged had my 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 ought 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, sirs, for by good proof these things I do express.
Peruse the writing of St James, and first of Peter 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 alway 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 judgments 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 saith;
The one dependeth of good works, the other hangs of faith.
The former, which the world allows, God 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 expell'd his native town;
Yet are their souls with infidels in hell for ever spilled,
Because they sought not righteousness that way that God them 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 young men 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, whatso 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 St 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 alway did suspect,
And hereupon all godliness of life he did neglect.
PHILOLOGUS.
That was the meaning of my words, however I them spake:
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?
Whatso I hear, 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 murther too;
Yet was he pardoned of his sins, and so shalt thou also.
PHILOLOGUS.
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 mo.
But what became of Cain, of Cam, of Saul, I do you pray?
Of Judas, and Barehu?—these must my Conscience slay—
Of Julian Apostate, with other of that crew?
The same torments must I abide, which these men did ensue.