A Comedy Concerning Three Laws of Nature Moses and Christ Corrupted by the Sodomites
The source for this document is https://quod.lib.umich.edu/e/eebo/A02738.0001.001
Project Note
This is licensed under Creative Commons CC BY-NC-ND. This license allows reusers to copy and distribute the material in any medium or format in unadapted form only, for noncommercial purposes only, and only so long as attribution is given to the creator.
The source of this document is the Early English Books Online (EEBO-TCP) website. Those books were transcribed in a character for character manner and can be very cumbersome to read since there was no standard spelling during that time. Many spelling variations such as "unlesse", "vnlesse", and "vnles" regularly appear.
This project was conceived to clean up those books as much as possible and make them more accessible to the interested reader, leading to the creation of a massive list of variant spellings and their corrections. This was used to clean up the text, but is of course only as complete as the list itself. Because of the nature of the original transcription, some words have missing characters or places where the original language (e.g., Greek) was not transcribed. This effort does not change that. Be aware that the original transcription can also be faulty and in some cases entire sentences may be missing.
Although this is no substitute for a properly compared, proofed, and scholarly edition, I believe that the result is a document which is far more accessible, particularly for searching for terms using standard spelling. The document has been cleaned and presented in what I hope is a pleasing and useful format for the vast majority of Christian brothers and sisters who just want access to read these spiritually nourishing works.
However, a word of warning: The Puritans were a very diverse group of people and their age was characterized with godliness, but also much upheaval, disputation and strife. They disagreed on many doctrines and some of these works contain less orthodox or Scriptural views than others. The reader is strongly advised to read with discernment, particularly if it is unknown whether author is trustworthy.
This project took a huge amount of time and skill to bring to fruition. I would particularly like to thank David Jonescue for the initial list of Puritans he found on EEBO and the concept behind this project as well as the continuous, unceasing efforts toward seeing this complete. Without his labor, this would not be available. Alex Sarrouf was invaluable in providing the initial list of over 7,000 spelling variations he had identified and corrected, as well as continuing to review more than 16,000 additions to that list for any typos.
Logan West
(with David Jonescue and Alex Sarrouf)
www.puritansearch.org
A Comedye concerning three laws, Compyled by Johan Bale.
Baleus prolocutor.
I
N ych common wealth, most high prchemynence,
Is due unto laws for such commodyte,
As is had by them, For as Cicero giveth sentence
Whereas is no law, can no good order be,
In nature, in people, in house nor yet in city.
The bodies above, are vnderneth a law,
Who could rule the world, were it not under awe?
Lyke as Chrysippus, full clarkely doth dyffyne,
Law is a teacher, of matters necessary,
A knowledge of things, both natural and divine
Perswadynge all truth. dysswadynge all injury.
A gift of the lord, deuoyde of all obprobry,
An wholesome doctrine, of men dyscrete and wise,
A grace from above and a very heavenly practice.
Our heavenly maker, man's living to dyrect,
The laws of Nature, of Bondage, and of Grace,
Sent into this world, with vycyousnesse infect,
In all righteousness, to walk before his face.
But Infydelyte, so worketh in every place,
That under the heavens, no thing is pure
&
clean,
So much the people, to his perverse ways lean.
The law of Nature, his filthy dysposycyon.
Corrupteth with ydolles, and stinking Sodometry.
The law of Moses, with Auaryce and Ambycyon.
He also poluteth. And ever continually,
Christ's law he defyleth. with cursed hypocresy,
And with false doctrine, as will appear in presence,
To the edyfyenge, of this Christian audyence.
Of Infydelyte, God royll himself revenge.
With plages of water, of wild fire and of sword.
And of his people, due homage he will challenge.
Euer to be known. for their God and good lord,
After that he hath, those laws again restorde,
To their first bewtye commyttynge them to faith.
He is now in place, mark therefore what he saith.
Actus Primus.
Deus Pater.
I
Am Deus pater, a substance inuysyble,
All one with the son,
&
holy ghost in essence.
To Angel and Man. I am incomprehensyble,
A strength infynyte, a righteousness, a prudence,
A mercy, a goodness, a truth, a life, a sapyence.
In heaven and in earth, we made all to our glory,
Man ever having, in a specyall memory.
Man I say again, which is our own elect,
Our chosen creature, and servant over all,
Above the others, peculyarly select,
To do us homage and onour name to call,
Acknowledgynge us for his author princypall.
Endued him we have, with gifts of specyall grace
And laws will we send, to govern him in place.
Steppe fourih ye iii. laws, for gydaūce of Mākind
Whom most inteyrly, in heart we love and favor.
And teach him to walk, according to our mind,
In clennes of life, and in a gentle behauer.
Depely instruct him, our mysteries to saver,
By the works of faith, all vices to seclude,
And preserve in him, our godly symylytude.
Naturae lex
Of duty we ought, always to be obeysaunt,
To your commandment, for just it is and pleasant,
Moseh lex.
Your precepts are true,
&
of perpetual strength
On justice grounded, as will appear at length.
Christi lex.
Proudenesse ye abhor, with like inconuenyentes,
All they are cursed, wych go frō your cōmaūedemētes
Deus Pater.
Our laws are all one, though yow do three appear
Lyke wise as our will, is all one in effect.
But because that Man, in himself is not clear
To time and person, as now we have respect,
And as three teachers, to him we yow dyrect,
Though ye be but one. In token that we are three,
Dystyncte in person, and one in the deyte.
Naturae lex.
We consydre that, for as concerning Man,
Four several times, are much to be respected.
Of Innocency first, of his transgressyon than,
Than the longe season, wherein he was afflycted,
Finally the time, wherein he was redeemed.
Of pleasure is the first, the seconde of exyle.
The third doth ponnysh, the fort doth reconcyle,
Moseh lex.
Whā Angel was made, this law he had by
&
by,
To serve yow his lord, and with laudes to prosecute
Thys law was given Man, in time of innocence,
In no wise to eat, of the forbydden fruit.
These two laws broken, both they were destytute,
Of their first freedom, to their most high decay,
Tyll your only son, ded mannys whole raūsome pay
Christi lex.
Whan Angel in heaven, and Man in paradyse,
Those laws had brokē. The law of wicked Sathā
Impugned your laws, by craft
&
subtle practice.
Where yow said. Eate not. He said unto the womā,
Eate, Ye cannot die, As God's ye shall be than.
By this first of all, your lawdes Man proved true.
And Satan's law false, which he now daily rue.
Deus pater.
Lete him thā beware, how he our laws neglect
Only to Angel, and Man we gave liberty,
And they only fell, becommynge a froward sect.
Not by our mocyon. but their own vanyte.
For that we gave them, to their felycyte,
Abused they have, to their perpetual evil.
Man is now mortal and Angel become a devil.
Lose Man we will not, though he frō us doth fall
Our love towards him, will be much better than so
Thu law of Nature, teache thu him first of all,
Hys lord God to know, and that is right to do.
Charge and enforce him, in the ways of us to go,
Thu law of Moses, And Christ's law finally
Rayse him and save him, to our perpetual glory▪
Naturae lex.
For time of exyle, than I must be his teacher.
Deus Pater.
Yea, for three ages, both gyde and gouerner.
From Adam to Noah, from Noah, to Abraham,
And than to Moses, which is the son of Amram,
Naturae lex.
Where must I remain, for the time I shall be here?
Deus Pater.
In the heart of Man, his conscience for to stere,
To ryghteouse living, and to a just believe,
In token whereof, this heart to the I give.
Hic pro suo signo cor ministrat,
Thu shalt want no grace, to confort him with all,
If he to the faith, of my first promise fall.
Moseh lex.
Then my course is next, for time of his pōnishment
•
Deus Pater.
For three ages more, to the must he consent.
From Moses to David frō thens to the Jews exyle
And so fourth to Christ, which will Man reconcyle
Moseh lex.
Where shall I sweet lord, for that same seasō dewell
Deus Pater.
With such hard rulers, as will the people compel.
Our mind to fulfill, withuot vain gaudes of fables
For a sign of this, hold these same stony tables.
Hic pro signo lapideas dat ei tabulas.
All they that observe, our laws inuyolablye,
Shall everywhere prosper, increase and multyplye
Christi lex
Then I perceive well, my course is last of all.
Deus Pater
What though it b
•
so? yet art thu pryncypall,
Our all the world, thy beams shalt thu extend,
And still continue, till the world be at an ende.
Christi lex.
Where shall I father, for that same time persevere?
Deus Pater.
With the faithful foet, must thu continue ever.
Thu shalt my people, return from far exyle,
And for evermore, to my grace reconcyle.
Take this precious boke, for a token euydent.
A seal of my covenant, and a living testament.
Hic pro signo datei nouum testamentum
They that believe it shall live foreuermore,
And they that do not, will rue their folye sore,
Blessed shall he be, that yow my laws will keep.
In city and field, whether he do work or sleep,
Hys wife shall encreace, his land shall frutyfye.
And of his enemies, he shall have vyctorye.
The skye will give rain, whā seasonable time shall be,
The works of his hands, shall have prosperyte.
Cursed shall they be, that will not our laws fulfill,
Without and within, at market and at myll.
Of corn and cattle, they shall have non increase,
Within their own house, shall sorrows never cease
Never shall they be, without byle, botche, or blayne,
The pestylence
&
poxe, will work thē deadly pain,
Show this unto Man,
&
bid him take good hede,
Of our righteousness, to stand always in drede.
We vysyte the sin. and the great abhomynacyon▪
Of the wicked sort, to third and fort generation.
Thu law of Nature, instruct him first of all,
Thu law of Moses, correct him for his fall,
And thu law of Christ, give him a godly mind.
Rayse him unto grace,
&
save him from the find.
Our heavenly blessing, be with yow every chone,
Omnes simul.
All praise and glory, to your majesty alone.
Christi lex.
Here still to tarry, I think it be your mind.
Naturae lex.
My office ye know, is to instruct Mankynde.
Moseh lex.
Than God be with yow, we leave ye here behind,
Finit Actus primus
Incipit Actus secundus.
Naturae lex.
Exeunt.
THe law in effect. is a teacher general,
What is to be done.
&
what to be laid aside
But as touching me the first law natural
A knowledge I am whom God in Man doth hyde,
In his whole working, to be to him a gyde,
To honor his God and seek his neybers health,
A great occasion, of peace and publyque wealth,
A sore charge I have, Mankynde to over se.
And to instruct him, his lord God to obaye.
That lord of heaven grant, I may so do my duty
That he be pleased, and Man brought to a stay.
Hys bryttle nature, his slyppernesse to way,
Moch doth provoke me. But if God set to hand,
He shall do full well. For non may him withstand,
Infidelitas.
〈♫〉
Brom, brom, brom, brom, brom. Bye brom bye
〈♫〉
bye. Bromes for shoes and pow
•
h
•
rings, botes and
〈♫〉
buskyns for new bromes / Brom, brom, brom.
Marry God give ye good even,
And the holy man saint Stephen,
Sende ye a good new year.
I would have brought ye the paxe.
Or else anymage of wax.
If I had known ye hear.
I will myself so handle.
That ye shall have a candle,
Whan I come hither again.
At this your sudden mocyon.
I was in such deuocyon,
I had nere broke a vain.
Naturae lex.
That might have done ye smart.
Infidelitas.
No, no, it was but a fart,
For pastyme of my heart,
I would ye had it forsooth.
In serupp or in sowse,
But for noyaunce of the house,
For easement of your toth,
Now have I my dream in deed,
God send me well to speed,
And sweet saint Antony.
I thought I should mete a knave,
And now that fortune I have
Amonge this cumpany.
Naturae lex.
Why dost thu call me knave?
Infidelitas.
I said. I would be your slave,
If your grace would me have▪
And do your work anon,
I would so rub your botes,
Therofe should from the rotes,
Whan ye should do them on,
Naturae lex.
Thu art dysposed to mock,
Sone mayst thu have a knock,
If thu with me so game.
Infidelitas.
Your mouth shall kiss my dock,
Your tongue shall it unlock,
But I say what is your name?
Naturae lex.
I am the law of Nature.
Infidelitas.
I thought so by your stature,
And by your auncyent gature,
Ye were of such a rature,
Whan I first heard ye speak.
Ye commoned with God lately,
And now ye are his bayly,
Mankynde to rule dyscretely,
Welcome syr huddy peke.
Naturae lex.
If thu use such vyllanye.
I shall dysplease the truly.
Infidelitas.
By the mass I the defye,
With thy whole cuckoldrye,
And all that with the hold.
Naturae lex.
Why dost thu me blaspheme,
And so ungodly deme?
Infidelitas,
For by this blessed boke,
I went ye had been a coke,
And that made me so bold,
For a coke ones having age
With
•
face demure and sage,
And auncyent to behold.
As yow have here in place,
With a heard upon your face,
What is he but a coke old?
Naturae lex.
Ye are dysposed to dallye,
To leap and ouersallye,
The compass of your wit?
I counsel ye yet in season,
Sumwhat to follow reason,
And gnawe upon the byrte,
Infidelitas.
Then after our great madness,
Lete us fall to some sadness,
And tell me what ye in tend,
Naturae lex.
God sent me unto Man,
To do the best I can,
To cause him to amende.
Soche creatures as want reason.
My rules obye yche season,
And that in every bondre.
The sun and mone doth mone,
With the other bodies above,
And never break their order.
The trees and herbs doth grow,
The see doth ebb and flowe,
And varyeth not a nail.
The floods and wholesome sprynges,
With other natural things,
Their course do never fail
The beasts and birds engendre,
So do the fishes tendre,
Accordynge to their kind
Alonlye man doth fall,
From good laws natural,
By a froward wicked mind.
Infidelitas.
Now will I prove ye a liar,
Next cosyne to a fryar,
And on the gall ye rub.
Ye say thy follow your law,
And varyee not a straw,
Whych is a tale of a tub /
The sun ones in the clyppes
Awaye the clerenesse slyppes
And darkened is the day,
Of the planetee influence,
Aryseth the pestylence.
To many ones decay,
Doth not the see so rage,
That non can it aswage,
And swellowe in town and streate?
The air which giveth breathe,
Sumtyme infecteth to death,
By his most pestylent heat.
The beasts oft vndemure,
Whych were left to man's cure,
Wyll him sometime devour.
Thus are your rules forgote,
As things of slendre note,
In creatures day and hour,
Naturae lex.
It is the will of God,
To use them as a rod,
Of his just ponnyshment.
Whan Man doth not regard,
The lord nor his reward,
Nor to his laws consent.
They never are so ronnysh,
But when God doth Man ponnysh.
For his vnhappynesse.
From God they never fall,
Nor from laws natural,
Doynge his business.
Infidelitas.
And yow are the same law,
That keep them under awe,
By youy most polytyke wytt?
Naturae lex.
God hath appointed me,
Mankynde to ouerse,
And in his heart to sytt.
To teache him, for to know,
In the creatures high and low,
Hys glorious mageste,
And on his name to call,
Or power celestyall,
In his necessyte,
To think him everlasting,
And wonderful in working,
And that he createth all,
Both govern and conserve.
From them he never swerve,
That to such faith will fall.
Infidelitas.
In deed here is good sport.
But why do yow resort,
Unto this present place?
Naturae lex.
Man always to exhort,
To seek all health and confort,
Of the only God of grace.
First in the hearts rejoice,
And than with open voice,
To worshypp him alone.
Knowledgynge his deyte,
Hys power and eternyte.
Whan he shall make his mone▪
Infidelitas:
I shall keep ye as well from that,
As my grandame kept her cat,
From lyckynge of her cream.
Naturae lex.
What wilt thu keep me fro?
Tell me ere thu farther go,
Me think thu art in a dream.
Infidelitas.
From causynge of Mankynde.
To give to God his mind,
Or his obedience.
Naturae lex.
What is thy name? tell me.
Infidelitas.
Marry Infydelyte,
Whych never will agre,
To your benyuolence.
Naturae lex.
Thu cannyst not keep me from man.
Infidelitas.
Yet will I do the best I can.
To trouble ye now and than.
That ye shall not prevail.
I will cause ydolatrye.
And most vile sodomye,
To work so on gracyouslye,
Ye shall of your purpose fail.
Naturae lex.
I defye the wicked find,
With thy whole venemouse find,
God putteth now in my mind,
To flee thy cumpanye.
Infidelitas.
Ye are so blessed a Saint,
And yourself so well can paint,
That I must me acquaynt,
With yow no remedy.
Naturae lex.
Auoyde thu cruel enemy,
I will non of the truly,
But shurne thy cumpanye,
As I would the devil of hell.
Infidelitas.
Exit.
And are ye gone in deed?
Small wyttam be your speed,
Except ye take good hede,
I will be next of your counsel.
Now will I work such masterye,
By crafts and sutyle polycye,
The law of nature to poison.
With pestylent ydolatrye,
And with most stinking sodomye,
That he shall have no Foyson.
Where are these vyllen knaves?
The devils own kyd
•
yn slaves,
That them I cannot se.
I conjure yow both here,
And charge ye to appear,
Lyke two knaves as ye be.
Sodomismus.
Monachus.
Ambo is a name full clean,
Knowe ye not what I mean?
And are so good a clarke.
Infidelitas.
By Tetragrammaton,
I charge ye, appear anon,
And come out of the dark.
Sodomismus.
Intrantsimul.
Have in than at a dash,
With swash myry annet swash,
Yet may I not be to rash,
For my holy orders sake.
Idololatria.
Necromantic
Nor I son by my truth,
Cha caute a corage of sloth,
And such a comberouse couth,
Ych wote not what to do.
Infidelitas.
At Christmas and at Paske.
ye may dance the devil a mask,
Whyls his great cawdron plawe.
yow such a prati mynyon.
And yow now in religion,
Soch two I never saw.
Is not thy name ydolatrye?
Sodomismus.
Yes, an wholesome woman verily.
And well seen in Phylosophye,
Mennys fortunes she can tell.
She can by saying her Ave marry,
And by other charms of sorcerye,
Ease men of toth ache by and bye,
Yea, and fatche the devil from hell.
She can milk the cow and hunt the fox,
And help men of the ague and poxe,
So they bring money to the box,
Whan they to her make mone.
She can fatch again all that is lost,
And draw drink out of a rotten post,
Without the help of the holy Ghost.
In working she is alone.
Infidelitas.
What, sometime thu wert an he,
Idololatria.
Yea, but now ych am a she,
And a good mydwife per de,
Yonge children can I charm.
With whysperynges and whysshynges.
With crossynges and with kyssynges
With blasynges and with blessings,
That spirits do them no harm.
Infidelitas.
Then art thu like to Clisthenes,
To Clodius and Euclides,
Sardinapalus and Hercules,
Whych themselves oft transfourmed.
Into a womannys lyckenes,
With agylyte and quyckenes,
But they had Venus syckenes,
As writers have declared.
Sodomismus.
Lete her tell fourth her matter.
Idololatria.
With holy oil and watter,
I can so cloyne and clarter,
That I can at the latter,
Manye suttylters contryue.
I can work wyles in battle,
If I do ones but spattle,
I can make corn and cattle,
That they shall never thryue.
Whan ale is in the fat,
If the bruar please me nart,
The east shall fall down flat.
And never have any strength.
No man shall tonne nor bake,
Nor meat in season make,
If I against him take,
But lose his labor at length.
Their wellys I can up dry,
Cause trees and herbs to die.
And slee all pullerye,
Whereas men doth me move.
I can make stoles to dance,
And carthen pots to praunce.
That non shall them enhaunce,
And do but cast my gloue.
I have charms for the plowgh,
And also for the cowgh,
She shall give milk ynowgh,
So longe as I am pleased.
Apace the mylle shall go,
So shall the credle do,
And the musterde querrie also,
No man therewith dyseased.
Infidelitas.
Thou art thu for me fytt.
Sodomismus.
The woman hath a wytt,
And by her gere can syxt,
Though she be somewhat old.
It is mine own sweet bullye,
My muskyne and my mullye,
My gelouer and my cullye,
Yea, mine own sweet heart of Golde.
Infidelitas.
I say yet not to hold.
Idololatria.
Peace fondelinge, tush a button,
Infidelitas:
What wilt thu fall to mutton?
And play the hungry glutton,
Afore this cumpanye?
Ranke love is full of heat,
Where hungry dogs lack meat,
They will dirty puddynges eat,
For want of befe and conye.
Hygh, mynyon for money,
As good is draff as honye,
Whan the day is hot and sonnye,
By the blessed rode of kent.
Sodomismus.
Saye fourth your mind good mother,
For this man is non other,
But our own loving brother.
And is very well content.
Idololatria.
I never mysse but paulter,
Our blessed ladyes psaulter,
Before saint Sauers altar,
With my bedes ones a day.
And this is my common cast,
To hear Mass first or last.
And the holy frydaye fast,
In good time mowt I it say.
With blessings of Saint Germyne,
I will me so determine,
That neither fox nor vermyne,
Shall do my chuckens harm.
For your gese seek saint Legearde,
And for your duckes saint Lenarde,
For horse take Moses yearde,
There is no better charm.
Take me a napkyn folte,
With the bias of a bolte,
For the healynge of a colte,
No better thing can be.
For lamps and for bottes,
Take me saint Wylfrides knottes.
And holy saint Thomas lots,
On my life I warande ye.
For the cowgh take Judas care,
With the parynge of a peare,
And drink them without fear
If ye will have remedy,
Thre syppes are for the hyckock,
And vi. more for the chyckock,
Thus may my praty pyckock,
Recouer by and by.
If ye cannot sleep but slumber.
Geue otes unto saint Vncumber,
And beans in a certain number.
Unto saint Blase and saint Blythe▪
Geue onions to saint Cutlake,
And garlyke to saint Cyryake,
If ye will shurne the head ache,
Ye shall have them at queen hythe.
A dram of a shepes tyrdle.
And good saint Frances gyrdle,
With the hamlet of an hyrdle,
Are wholesome for the pyppe.
Besyden these charms afore,
I have feats many more,
That I keep still in store,
Whome now I over hyppe.
Infidelitas.
It is a spoart I trow,
To hear how she out blow,
Her witche crafts on a row,
By the Mass I must needs smyle.
Now I pray the lete me know,
What sedes that thu cannyst sow.
Mankynde to over throw,
And the law of nature begyle.
Sodomismus.
My self I so behave,
And am so vile a knave.
As nature doth deprave,
And utterly abheire.
I am such a vice truly,
As God in his great fury.
Ded ponnysh most terryblye,
In Sodom and in Gomoire.
In the flesh I am a fire,
And such a vile desire,
As bring men to the mire,
Of fowl concupyscence.
We two together began,
To spring and to grow in man,
As Thomas of Aquyne scan,
In the fort boke of his sentence.
I dwelt among the Sodomytes,
The Beniamytes, and Madyanytes,
And now the popish hypocrites,
Embrace me everywhere.
I am now become all spyrytuall,
For the clergy at Rome and over all,
For want of wives to me doth fall,
To God they have no fear.
The children of God I ded so move,
That they the daughters of men ded love,
Workynge such ways as ded not behoove,
Tyll the flood them over went.
With Noes son Thā I was half joined,
Whan he his drunken father scorned.
In the Gomorytes I also reigned,
Tyll the hand of God them brent.
I was with Onan not vnacquaynted,
Whan he on the ground his increase shed,
For me his bretheren Joseph accused,
As Genesis doth tell.
David ones warned all men of us two,
Do not as mules and horses will do,
Confounded be they that to images go,
Those are the ways to hell.
Both Isaiah and Ezekiel.
Both Hieremy and Daniel,
Of us the abhomynacyons tell,
With the prophets euerychon,
For us two God strake with fire
&
watter.
With battle, with plages
&
fearful matter,
With painful exyle, than at the latter,
Into Egypt and Babylon.
As Paul to the Romans testyfye,
The gentyles after Idolatry,
Fell to such bestyall Sodomye,
That God ded them forsake.
Who followeth us as he confess,
The kyngedom of God shall never possess,
And as the Apocalypse express,
Shall synke to the burning lake.
We made Thalon and Sophocles,
Thamiras, Nero, Agathocles,
Tibernius and Aristoteles,
Themselves to use vnnaturallye
I taught Aristo and Fulmus,
Semiramis and Hortensius,
Crathes, Hyliscus, and Pontius,
Beasts to abuse most monstru
•
uslye.
Infidelitas.
Marry thu art the devil himself,
Idolotria.
If ye knew how he could pelf,
Ye would say he were such an else.
As non under heaven were else
Infidelitas.
The fellawe is well decked,
Dysgysed and well necked.
Both knave balde and pyepecked.
He lacketh nothing but beles.
Sodomismus.
In the first age I began,
And so perseuerde with man,
And still will if I can,
So longe as he endure.
If monkysh sects renew,
And popish priests continue,
Whych are of my retynue.
To live I shall be sure.
Cleane Marryage they forbid,
Yet cannot their ways be hyd,
Men know what hath betyd,
Whan they have been in parell.
Oft have they buried quycke,
Soch as were never sick,
Full many a proper trycke,
They have to help their quarrel.
In Rome to me they fall,
Both Bishop and Cardynall.
Monk, friar, pressed and all,
More rank they are than antes.
Example in pope Iulye,
Whych sought to have in his fury,
Two laddes, and to use them beastly,
From the Cardynall of Nantes.
Infidelitas.
Well, yow two are for my mind,
Steppe fourth and do your kind.
Leave never a point be hynde,
That may corrupt in man,
The law wryt in his heart.
In his flesh do thy heart.
Ad Sodo.
And his sowle to peruart,
Ad Idol.
Do thu the best thu can.
Here have I pratye gynnes.
Both brouches, beads and pynnes,
With such as the people wynnes,
Unto ydolatrye.
Take thu part of them here,
Ad Idol.
Beads, rings, and other gere,
With their abhomynacyon.
Idolatry with wickedness,
And Sodomy with filthiness.
To his most utter dampnacyon.
These two will him so use,
Ich one in their abuse,
And wrap him in such evil.
That by their wicked cast,
He shall be at the last
A morsel for the devil.
Now vnderneth her noynges,
Idolatry hath kings,
With their nobylyte.
Both dukes, lords, knyghtes and earles.
Fayre ladyes with their pearls.
And the whole commenalte.
Within the bownes of Sodomye.
Doth dwell the spiritual clergy,
Pope, Cardinal and pryst.
Nonne, Chanon, Monk and friar,
With so many else as do desire,
To reign under Antichrist.
Detestynge matrymonye,
They live abhomynablye,
And burn in carnal lust.
Shall I fell ye farthernewes?
At Rome for prelates are stewed,
Of both kinds. Thys is just.
The law of Nature I think,
Wyll not be able to wynke,
Agaynst the assaults of them.
They having so high prelates.
And so many great estates,
From hens to Jerusalem.
Pause now a little while,
Myne ears doth me begyle,
If I hear not a sound.
•
yen folk hath sped I guess,
It is so by the Messe,
Awaye now will I round,
Exit.
Naturae lex.
I think ye marvel, to se such alteracyon,
At this time in me, whom God left here so pure▪
Of me it cometh not, but of man's operacyon,
Whome daily the devil, to great sin doth allure,
•
nd his nature is, full bryttle and unsure.
By him have I gote this fowl dysease of body.
And as ye se here, am now thrown in a leprye.
I wrought in his heart, as God bad ernestlye,
Hym oft prouokynge, to love God over all.
With the inner powers, But that false Idolatry.
Hath him perverted, by slayghtes dyabolycall.
And so hath Sodomye, through his abuses carnal.
That he is now lost, offendynge without measure.
And I corrupted, to my most high dyspleasure.
I abhor to tell, the abusyons bestyall.
That they daily use, which boast their chastity.
Some at the altar, to incontynency fall,
In confession some, full beastly occupied be.
Amonge the close nonnes, reigneth this enormyte.
Soch children slee they, as they chance for to have.
And in their preuyes, provide them of their grave.
Ye Christian rulers, so yow for this a way,
Be not illuded, by false hypocrisy.
By the stroke of God, the world will else decay
Permyt priests rather, God's lawful remedy
Than they should incur, most bestyall Sodomye.
Regarde not the pope, nor yet his whorysh kyngedom
For he is the master, of Gomor and of Sodom.
With Man have I been, which hath me thus defiled▪
With Idolatry, and unclean Sodomye.
And worthy I am, from God to be exyled,
Pytie me yet lord, of thy most bownteouse mercy.
I will fourth
&
mourn, till thu send remedy
Promyse hast thu made, to a glorious liberty,
To bring heavē
&
earth, thā wilt thu (I trust) restore me.
Incipit Actus tertium.
Moseh lex.
THe lord perceyuynge, his first law thus corupted,
With unclean vices, sent me his law of Moses,
To se him for sin, substancyallye corrected.
And brought in again, to a trade of godliness.
For I am a law, of rygour and of hardenes.
I strayghtly command, and if it be not done.
I thretten. I curse, and slee in my anger sone.
To God I require, a perfect obedience,
Condempnynge all such, as do it not in effect.
I show what sin is, I burdē sore mannys cōscyence
To him am I death, whan his life is infect.
Yet if he take hede, to Christ I him dyrect,
Forgeuenesse to have. with light, health
&
salvation,
Least he should dyspayre,
&
fall into dampnacyon.
Infidelitas.
Ha, ha, ha, ha, ha, ha, ha, ha, ha, ha, ha,
A pastyme quoth A, I know not the time nor whan,
I ded laugh so much, seen I was an honest man.
Beleue me and ye will, I never saw such a spot,
I would ye had been there, that ye might have made the fort.
Moseh lex.
Where wouldest have had met tell me good brother
〈◊〉
.
Infidelitas.
At the Mynorasse ser, late yester night at complyne.
Moseh lex.
At the Mynorasse? Why. what was there a do?
Infidelitas.
For such another, would I to Southampton go.
In deed yesterdaye, it was their dedycacyon
And thydre in God's name, came I to se the fashyon.
An old friar stood forth, with spectacles on his nose
Begynnynge this Anteme, a my faith I do not gloss
〈♫〉
Lapides preciosi.
Moseh lex.
And what ded follow of this?
Infidelitas.
I shall tell ye ser by God's blys.
Then came Dame Isbell, an old Nōne
&
a calm,
Crowynge like a capon, and thus began the Psalm.
〈♫〉
Saepe expugnauerunt me a iuuentute mea.
Moseh lex.
And what includeth this mystery?
Infidelitas.
A simple problem of bytcherye.
Whan the friar begōne, Afore the Nonne,
To sing of precious stones.
From my youth say she, They have confort me,
As it had been for the nones.
Moseh lex.
I assure the plain, I set not by such gaudee,
Thy usage show the, to be brought up among baudes
Infidelitas.
It was a good world, whā we had such wholsō stories
Preached in our church, on sondayes
&
other feryes.
With us was it merye,
Whan we went to Berye.
And to our lady of grace,
To the blood of hayles,
Where no good chere fayles,
And other holy place.
Whan the priests might walk.
And with young wives talk.
Than had we children plenty.
Than cuckoldes might leap,
A score on a heap,
Now is there not one to twentye.
Whan the Monks were fat.
And rank as a ratte.
With bellies like a Bore.
Then all things were dere,
Both befe, bread and bere,
Now grudge the iourers sore.
Whan Bishops might burn.
And from the truth turn.
The syllye simple sowle.
Than durst no man creake,
Open mouthe nor speak.
Of Christ nor yet of Powle.
Now are the knaves bold.
With Scriptures to hold,
And teache them everywhere.
The carter, the sowter.
The bodger, there clowter,
That all will away I fere.
At us so they pulle.
Our livings are dulle,
We are now like to fall.
If we do not fight,
For the churches right,
By the Messe we shall lose all.
But I pray ye ser, tell me what is your name▪
Moseh lex.
The law of Moses, to lie I were to blame.
Infidelitas.
In these same parties, what do ye now intend?
Moseh lex.
Mankynde to refourme, that he his life amende.
I show what sin is,
&
what thing pleaseth god,
I confort the just, and the ill I ponnysh with rod.
The common people, have thought it commodyouse,
Dyuerse God's to have, with rites superstycyouse.
My commandment is, to seek one God alone,
And in all their needs, to him to make their mone.
Amonge the Gentyles, was it thought nō injury,
If a man wer hurt, to slee his adversary.
Thys thing I forbid, and say, thu shalt not kill,
Law is the revenger, the man may do no ill.
Some persons there are, that inordynatlye love.
Those are persuaded, all things them to behoove.
Whych I inhybyte, saying contynuallye,
No rape shalt thu do, nor yet commyt aduouterye.
Thu shalt do no theft, nor covet that is not thine.
Agaynst thy neyber, shalt thu not falsely dyffyne.
Infidelitas.
We may do nothing, if we be pynned in thus.
Neither yow nor God, to that hardetrade shall bring us.
We must have one God,
&
worshypp him alone?
Marry that in deed, would make a Turk to groan.
If we be stryken, we may not stryke again?
A proper bargayne, and dyscretelye uttered plain.
For cumpanyes sake, ye say we may not love?
I defye your worst, and to yow there is my gloue.
Moseh lex.
What, thu wilt not fight? thy wyttes are better thā so
Infidelitas.
In the quarrel of love, I shall prove ye ere I go,
By the Messe I think, to put ye to your fence.
Moseh lex.
Thu were much better, to keep thy pacyence.
Infidelitas.
Nay by cockes sowle frynd, I must lay ye on the coat
In loves cause to fight, ye may sone have me a float
Nay, have at your pysche, defend ye if ye may.
Moseh lex.
Soch a fole art thu, as seek thine own decay.
If Jones meddle, to the it will be death.
Dedyst thu never hear that law sleath ī his wreath
Infidelitas.
By the blessed lord, than will I play Robsons part.
Moseh lex.
Whye, what part wilt thu play?
Infidelitas.
By cockes sowle give over. so sone as I sele smart.
Moseh lex.
It will be to late, if I ones cupple with the.
Infidelitas.
Then lete me alone, and we shall sone agre,
And I shall be glad, to be acquainted with ye.
Moseh lex.
Acquayntaunce good fellawe, thu mayst sone have of
me.
Infidelitas.
The worst fault I have, I am hastye now and thā,
But it is sone gone, I toke it of a woman.
But what mean those tables, that ye have in your
hand
?
Moseh lex.
Kepe silence a while, and thu shalt understand.
Thre things I declare, the first are the precepts moral.
Next, the laws iudycial,
&
last the rites ceremonyal
The moral precepts, are God's commandments ten.
Whych ought evermore, to be observed of all men.
The laws of Nature, the moral precepts declare,
And y
e
plesaūt works, to God they teache
&
prepare
They stir man to faith,
&
provoke him also to love
To obey, to sorne, and to worshypp God above.
In two stonye tables, God wrote them first of all,
That they should remain, as things continual.
The first hath but three, which tēde to God's high honor,
Geuē hath the seconde,
&
they concern our neybour.
The first doth expound, the first law natural.
The next the other, making them very formal.
In spirit is the first, y
t
we should God honor
&
love.
To outward working, the seconde doth us move.
Forbyddynge all wrōges, preseruynge just marriage,
Norryshynge true peace, and other godly usage.
Infidelitas.
What is the effect, of your laws Iudycyall?
Moseh lex.
Soch things to command, as are cyuyle or temporal.
From vice to refrain, and outward injury,
Quyet to conserve, and publyque honesty.
These are to support, the laws of the seconde table.
Ceremonyall rites are also commendable,
In holy days, garments, temples
&
consecracyons,
Sacryfyces
&
vows, with offerings
&
expiacyōs
Whych are unto Christ, as fygurs, types
&
shadows
As Paul doth declare, in his pystle to the Hebrews.
These are only fygures,
&
outward testymonyes,
No man is perfect, by such dark ceremonies.
Only pertain they, unto the third commandment,
Of the Sabbath day, till Christ the lord be present.
In his death ending, the whole Iudaycal priesthood.
Infidelitas.
Good days might ye have, ye speak it full well by the rode.
I am a poor lad,
&
by my truth bent ernestlye,
To wait upon ye, and to be your very lackye.
Moseh lex.
What art thu called, I pray the hartelye.
Infidelitas:
Graye friar am I non, by the Messe I cā not flatter.
I am Infydelyte, to tell the truth of the matter.
Moseh lex.
And hast thu so longe, dyssembled thus with me▪
Infidelitas.
Yea, for advantage, to smell out your subtylyte.
Moseh lex.
Auoyde hens I say, thu false Infydelyte.
Infidelitas.
Nay that I will not, by Yngham Trynyte.
Moseh lex.
Wylt thu not in deed, thā will I fet hither the pour
Of judges
&
kings, to subdue the withī this hour.
Infidelitas.
Exit.
Soch knyghtes will I have, as shall cōfound thē all
As Sadducees
&
scrybes, with the sect pharysayeal
By help of my children Idolatry and Sodomye.
The law of Nature, I kest ones in a leprye.
I have yet two more, Ambycyon
&
Covetousness.
Whych will do as much, to the law of Moses.
Where are my whoresons, that they come not away.
Auaritia.
Iurisconsultus.
Yea, whoreson on thy face, even in thy best array.
I will thu know it, I am a worshipful Doctor.
A Scrybe in the law, and a profitable proctor.
Infidelitas.
By wrastynge the text, to the scriptures sore decay.
Infidelitas.
And what wilt thu do, my fellawe Covetousness?
Auaritia.
A veil will I sprede, upon the face of Moses,
That nō shall perceive, the clerenes of his cōtenaūce.
Whych is of the law, the meaning
&
true ordynaūce.
Infidelitas.
Why, what will ye say, unto y
e
ten commandments?
Ambitio.
We must poison them, with will works
&
good intents.
Whereas God doth say, No siraunge gods thu shalt have,
With Saints worshipping, that clause we will deprave.
And though he command, to make no carved image,
For a good intent yet will we have pilgrimage.
Though he will us not, to take his name in vain,
With traditions yet, thereunto will we constrayne.
No Sabbath will we, with God's word sanctify,
But with lyppe labor, and idle ceremonye.
To father and mother, we may owe non obedience,
Our religion is, of so great excellence.
Though we do not slee, yet may we heretykes burn,
If they will not sone, from holy scripture turn.
What though it be said. Thu shalt do no fornycacyō,
Yet will we mayntene, much greatter abhomynacyon
Though theft be forbid, yet will we continually,
Rob the poor people, through prayer
&
purgatory
God hath inhybyted, to give false testymonye,
Yet we will condemn, the Gospel for heresy.
We should not covet, our neybers house nor wife,
Hys servant nor beast, yet are we therein most ryfe.
Of mē make we swine, by the draff of our tradycyōs
And cause thē nothing, to regard but superstycyōs.
As dogs vnresonable, on most vile carren feed,
So will we cause them, seek ydolles in their need.
And always their ground, shall be, for a good intent.
Infidelitas:
More myscheues I trow, the devil could not inuēt
Than your two can do by the Messe ye are alone,
Lyttle could I do, were ye ones from me gone,
To the corruptynge. of the law of Moses,
Go forward therefore, in your deceytfulnes.
Auaritia.
With superstycyons, the Jews ceremonyall laws,
I will so handle, they shall not be worth ii. staws.
The laws Iudycyall. through cawtels and delays.
I will also drown, to all ryghteouse mennys decays
To set this forward, we must have sophystrye,
Phylosophye and Logyck, as scyence necessary.
The bishops must hold, their priests in ignorance
With longe Latin hours, least knowledge to them chance.
Lete them have long matins, long evē songs
&
long Masses.
And that will make them, as dull as ever were asses.
That they shall never, be able to prophecy,
Or yet preach the truth, to our great injury.
Lete the cloysterers, be brought up ever in silence,
Without the scriptures, in pain of dysobedyēce.
Se the lay people, pray never but in Latin,
Lete them have their Crede, and service all in Latin
That, a Latin believe, may make a Latin sowle,
Lete them nothing know, of Christ nor yet of powle
If they have English, lete it be for aduaūtage,
For pardons, for Syrges, for offerings and pilgrimage.
I reckon to make them, a new Crede in a while,
And all in English, their conscyēce to begyle.
Infidelitas,
Rehearce unto me, the Artycles of that Crede.
Auaritia,
The artycles are these, give ear and take good hede
First they shall believe, in our holy father Pope,
Next in his decrees, and holy decretals.
Then in holy church. with sencer, cross and cope.
In the Ceremonyes, and blessed Sacramētals.
In purgatory then, in pardons and in trentals,
In praynge to saints, and in saint Frāces whoode,
In our lady of Grace, and in the blessed rood.
They shall believe also, in rellyckes and religion,
In our ladyes psalter, in free will and good wurkes.
In the ember days, and in the popes remyssyon,
In bedes and in belles, not used of the Turks.
In the golden Masses, against such spirits as lurks
With charms and blessings. Thys creed will bring in money.
In English therefore, we will it clarkely cōueye.
Infidelitas,
Yea, and burn the knaves, that will not believe that, creed,
That into the dytche, the blind the blind may lede
Ambitio,
Then I hold it best, that we always condemn,
The Bible readers, least they our acres contempne.
Infidelitas,
Yea, never spare them, but evermore play the bytar,
Expressynge always, the tropes and types of thy mytar.
Ambitio,
Why, what dost thu think, my mytar to sygnyfy?
Infidelitas,
The mouth of a wolf, and that shall I prove by
&
by.
If thu stoop downewarde. loo, se hom the wolf doth gape.
Redye to devour, the lambes, least any escape.
But thy woluyshnesse, by three crowns will I hyde,
Makynge the a pope,
&
a captain of all pride.
That whan thu doest slee, such as thy laws contēyne
Thu mayst say, Nor I, but the powers ded them condemn.
These Labels betoken the laws of senon
&
cannon
Ambitio.
I trow thu wouldest say, the ii. laws Cyuyle
&
Canon.
Infidelitas.
As I spake I thought,
&
still think by saint Johan
Yea, persecute still the instructors of the people.
And thu Covetousness, lete no bell rynge ī steple,
Without a profyght. Tush, take money every whear
So nygh clyppe and shave, that thu leave never a hear?
Auaritia.
I caused the pope, to take but now of late,
Of the Graye fryres, to have canonyzate,
Franciscus de pola, three thousand duckates and more,
And as much besides he had not longe afore,
For a Cardynall heart, of the same holy order,
Thus draw we to us, great goods frō every border.
Pope Clement the seventh paid ones for his papacye
Thre hoored thousand, good duckates of lawful money
Infidelitas.
I marvel how he, could come to so much good.
Auaritia.
Yes, yes, by pollage, and by shedynge Christian blood.
Crosers and mytars, in Rome are good merchandyce
And all to little, to maintain their pomp and vice.
Ambitio.
The pope for whoredom, hath in Rome and Viterbye
Of gold and silver, a wonderful substance yearlye
Tush they be in England, that much rather would to dwell,
Whores in their dyoceses, than the readers of Christ's Gospel.
Infidelitas.
They do the better, for by thē they may have profyght
As for the other, do trouble them day and night,
Well, now step forewarde, and go do your business.
To the corruptynge, of the law of Moses.
Auaritia.
Doubt not but we shall, make him a crepple blind.
Infidelitas.
Synge then at our farwel, to recreate our mind.
Finita cantiuncula exeunt ambo.
Infidelitas.
Now am I left alone. And these, ii. merchaūtes gone,
Their myschefes to conclude.
I think within a while, They will trappe
&
begyle
The worthy law of Jude.
Ambycyon first of all, With his rites bestial,
will make the people swine.
In draff will he thē lede, And with tradycyōs feed
Where they shall sup or dyne.
Covetousness will warke, That many one shall bark,
Lyke dogs against the truth.
Some shall God's word defile,
&
some will it reuyle
Soch beastlynesse ensuth.
Ambycyon hath this hour All the whole spiritual, pour
And may do what him lust.
Now covetousness doth rule, And hath both horse
&
mule.
All matters by him dyscust.
Now byshopryckes are sold,
&
the holy ghost for gold
The pope doth bye and sell.
The truth may not be told, under pains manifold
With sendynges down to hell.
The people priests do famysh, And their goods frō them rauysh.
Yea, and all the world they blind.
All princes do they mock, And rob the syllye flock
Nothynge they leave behind.
On the face of Moses, A veil they have cast doughtles.
The light of the law to hyde.
Least Mē to Christ should come, frō ceremonies dōme
As to their heavenly gyde.
The law can never be, at any liberty.
Where such two enemies reign.
Now is it time to walk, of this more will I talk,
whan I come hither again.
Moseh lex.
Exit.
If pytie may move, your gentle christen hearts,
Lete it now stir ye, to mourn this heavy chasice.
Two enemies with me, have played most wicked partes.
And left me stark blind, God knoweth to my sore greuaunce,
And I think also, to your more hynderaunce.
To lead yow to Christ sometime, a gyde I was.
Now am I so blind, I cannot do it, Alas.
Most rygorouslye, those enemies now of late.
Ded fall upon me, and spoil me of my sight.
One was Ambycyon, which ever ought me hate,
And Covetousness, the other enemy hyght.
Now forsooth and God, in their most cruel spyght.
The one made me blind, the other made me lame,
And whā they had done, there at they had great game
Thus a blind crypple, I wander here alone,
Abydynge the time, and grace of restauracyon,
By the son of God To whom I make my mone,
My cause to pytie, and grant me supportacyon,
Least I be left here, to utter desolacyon,
And extreme decay, without any remedy.
If he ded not help, of goodness and of mercy,
Ye christen princes, God hath given yow the pour,
With scepture and sword, all vices to correct.
Let not Ambycyon, nor Covetousness devour,
Your faithful subjects, nor your officers infect.
Have to your clergy, a dylygent respect
And se they do not▪ corrupt the laws of God,
For that doth require, a terrible heavy rod.
God gave me to man, and left me ī tables of stone,
That I of hardenesse, a law should specyfye,
But the pharysees, corrupted me anon,
And toke frō me clean, the quyuernesse of body,
With clerenesse of sight,
&
other pleasures many.
Now will I to Christ, that he may me restore,
To more perfeccyon, than ever I had afore.
Finit Actus tertius.
Incipit Actus quartus.
Euangeliū.
V
Nfaythfulnesse hath, corrupted every Law,
To the gret decay, of Adams posteryte.
Were is nott for me, which now do / hither draw,
All flesh would perish, no man should saved be.
I am Christ's Gospel, and infallyble verity,
Soch a power of God, as saveth all that believe,
No burdene nor yoke, that any man will grieve.
In the blood of Christ, I am a full forgiveness,
Where faith is grounded, with a sure confydence.
I am such a grace, and so high tiding of gladness,
As raise the sinner, and pacyfye his conscience.
I am spirit and life, I am necessary scyence.
I require but love for mannys iustyfycatyon,
With a faith in Christ, for his health and salvation,
Infide
•
itas.
God's been son have ye, it is joy of your life,
I have heard of ye, and of my mastres your wife,
Euangeliū,
If thu heardest of me, it was by the voice of God.
Infidelitas.
Nay, he that spake of ye, was sellynge of a Cod,
In an oyster bote, a little beyond queen hythe,
A northen man was he,
&
b
•
sought ye to be blythe,
Euangeliū,
If he spake of me, he was some godly preacher,
Infidelitas.
Nay ser by the rood, nor yet a wholesome teacher.
Euangeliū,
After what manner, ded he speak of me? tell.
Infidelitas.
He swore like a man, by all cōtentētes of the Gospel
He swore and better swore, yea, he ded swear
&
swear again.
Euangeliū,
That speaking is such, as procureth eternal pain.
Wyll not the people, leave that most wicked folye?
And is so damnable? To hear it I am sorry.
But what dedyst thu mean, whā thu spakest of my wife?
Infidelitas,
Nothynge, but I thought, it was joy of your life,
That ye were so good, to your neybers as ye are.
Euangeliū,
Why, how good am I? thy fantasye declare.
Infidelitas,
Ye ease them among, if it be as I hear,
Whan ye are a broad, there is fine myry cheare.
Euangeliū,
As thu art, thu speakest, after they hearts abundaūce
For as the man is, such in his utterance.
My wyf
•
is the church, or christen congregation,
Regenerate in spirit, doing no vile operacyon,
Both clean and holy, without either spot or wryncle
The lamb with his blood, ded her wash
&
be spryncle,
Thys is not the church, of dysgysed hypocrites
Of apysh shauelynges, or papistical sodomytes.
Nor yet as they call it, a temple of lyme and stone.
But, a lyuysh building, grounded in faith alone,
On the hard rock Christ, which is the sure foundacyon.
And of this church some, do reign in every nacyon,
And in all cōtrayes, though their number be but small
Infidelitas,
Their number is such, as hath rōne over all
The same Danes are they, men prophecy of plain,
Whych should over rōne, this realm yet ones again.
Euangeliū,
What Danes speakest thu of? thy meaning show more clerlye.
Infidelitas,
Dane Johan, Dane Robert, Dane Thomas, and Dane harrye.
These same are those Danes, that lay with other mennys wives.
And occupyco their lands, to the detrymēt of their lives.
These are accounted, a great part of the church,
For in God's service, they honourablye wurche,
Yellynge and cryenge, till their throats are full sore.
Euangeliū
That church was described, of Isaiah longe afore.
Thys people (saith God) with there lips honor me
In vain worship they teaching mennys fatuyte.
Apparaunt is that church, and open to the eyes,
Their worshippings are, in outward ceremonies.
That coūterfet church standeth all by mennys traditions
Without the scriptures, and without the hearts affeccyons.
My church is secrete, and evermore will be,
Adorynge the father, in spirit, and in verity.
By
•
he word of God, this Church is ruled only,
And doth not consyst, in outward ceremonye.
Thys congregation, is the true Church mylytaūt
These coūterfet de
•
a
•
des, are the very Church malygnaunt.
To whom Christ will say, I know nō of your sort.
Infidelitas.
Moch are they to blame, that there bretheren so report
Euangeliū,
Soch are no bretheren, but enemies to Christ's blode.
As put salvation, in shaven crown, mytar, or whode.
Infidelitas.
I pray ye how long, have your sweet spouse cōtynued
Euangeliū
Sens the beginning, and now is in Christ renewed.
Adam had promise, of Christ's incarnacyon,
So had Abraham, with his whole generation.
Whych was unto them, a preaching of the Gospel,
Into salvation, and deliverance from hell.
Infidelitas
By this time I hope, ye have a fair increase?
Euangeliū
She is not barren, but beareth and never cease.
The Corinthes first epystle, hath this clear testymony
In Christo Jesus, per Euangelum vos genui.
I have begot yow, in Jesus Christ saith powle,
By the Gospel preaching, to the comfort of yur sowle
Infidelitas.
Than are ye a cuckolde, by the blessed holy mass,
As I said afore, so cometh it now to pass.
For I am a prophet, by high inspiracyon led.
Now like I myself, much better than I ded.
Ye sayt that saint paule, begat your wife with child
Euangeliū
By mysunderstādynge, thu art vngracyously begylde
An only mynyster, was paule in that same doing,
That he therein ded, was by the Gospel preaching.
Hys mind is the Gospel to have done y
t
operacyon
And this must thy hold, for no carnal generation
Infidelitas.
Marry so they say, ye fellawes of the new lerynge.
Forsake holy church, and now fall fast to wynynge,
Euangeliū,
Nay, they forsake whoredom, with other dāpnable usage.
And live with their wives, in lawful marriage,
whyls the popes oiled swarm, reign still
•
in their, old buggerage
Infidelitas.
Yea, poor married men, have very much a do,
I coūte him wisest, that can take a snatche and to go.
Euangeliū,
Thu semest one of them, that detesteth matrymonye,
Whych is a fore God, a state both just and holy.
Of such as thu art, saint paule ded prophecy,
By the holy Ghost, that a certain cūpanye,
In the latter days from the truth of God should fall
A rendynge to spirits, of error dyabolycall.
Whych in hypocresy, will teache lies for advantage,
W
••
h marked conscyences, inhybytynge marriage.
Thu aperest by thy fruits to be Infydelyte.
Infidelitas,
I am non other, but even the very he,
And hither now come I, to common the matter with ye
Euangeliū,
Auoyde cursed find, and get the out at the gates.
Infidelitas,
Nay first will I serve ye, as I lately served your mates
And he
•
e will I not for this place is for me?
Who should here remain, but Infydelyte?
Euangeliū,
Well, than for a time, I must depart from hens,
But this first will I say, before this audyens.
Easyer will it be, concerning ponnyshment,
To Sodom and Gormor, in the day of judgment,
Than to those cities, that resyst the verity,
At the suggestyons, of Infydelyte.
That people will be, forever and ever lost,
For it is the great sin, against the holy Ghost.
In the old law first, the father his mind expressed,
Than came his sonne Christ,
&
made it more manifest.
And now the holy Ghost, is come to close up all,
If he be not heard, extreme dāpnacyon will fall.
No prayer remaineth, nor expyacyon for sin,
To them that no profyght, or the word of God will wynne.
Take good hede therefore,
&
say that ye have warning
Infidelitas,
Exit.
God send your mother, of yow to have a fondelynge.
By the mass I think, he is well out of the way,
Now will I contryue, the dryft of another play.
I must work such ways, Christ's law may not continue,
In a while am I like, to have non else of my retynue.
Companyons I want, to begin this tragedy,
Namely false doctrine, and his brother hypocrisy.
They will not belong, I suppose now verily,
By cockes fowl me think, I se such a cumpanye.
Hem I say children, will not my voice be heard?
As good is a beck, as is a dew vow garde.
By my honesty welcome, mine own cōpanyons both.
Pseudodctrina.
Intrant.
Thu shalt sure have, a lyuery of the same cloth,
Gramercyes by God, my old frynde Infydelyte.
hypocrisis.
What, brother snyp snap, how go the word with the?
Infidelitas,
What, friar flyp flap, how say ye to, Benedicite?
hypocrisis.
Marry nothing but well, for I cry now aduaūtage
Infidelitas.
At her purse or arse, tell me good friar fuccage?
Hypocrisis.
By the Messe at both, for I am a great penytensar,
And sit at the pardō, Tush, I am y
e
popes own vycar
If thu lackest a piece, I know where thu mayst be sped.
With coyse of a score,
&
brought even to thy bed.
Pseudodoctrina.
Art thu not ashamed, to talk so like a knave?
Hypocrisis.
No, for it is such gere, as the holiest of us will have,
Pope, Cardynall, bishop, monk, chanon pressed
&
friar,
Not one of ye all, but a woman will desire.
Pseudodoctrina.
Our orders permyt us not▪ to have them in marriage
Hypocrisis.
No, but ye fatche them in, by another carryage.
Ye do even as we do, we both are of one rate.
Infidelitas.
By the Messe I laugh, to hear this whoreson prate
Pseudodoctrina.
What fashyon use ye, to us here intymate.
Hypocrisis.
Ego distinguo, whether ye will have lions or parys.
Pseudodoctrina.
Of them both to show, it will not be far amys.
Hypocrisis.
In parys we have, the mantell of Saint Jews,
Whych women seek much, for help of their barēnes.
For be it ones laid, upon a womannys belly,
She go thens with child, the miracles are seen there Saylye.
And besides all this, ye would marvel in cōfessyon.
What our fathers do, to assoil them of transgressyon
Johan Thessecclius, assoiled a young woman ones.
Behynde the high altar, till she cried out of hes bones.
And as for lions, there is the length of our lord,
In a great pyller. She that will with a coorde,
Be fast bound to it, and take such chance as fall,
Shall sure have child, for within it is hollowe all.
Tush, I could tell ye, of much more wonder thā this,
In course to hear them, I think ye would blys.
Pseudodoctrina.
As thu hast begun, go forewarde in it and tell.
Infidelitas.
Soch a knave I suppose, is not from hens to hell.
hypocrisis
In our religion, was an holy popish patryarke,
Whych of all bawdrye, might be the great monarke.
The nonenes to confess, he went from place to place,
And two hōdred of them, he broached in that space.
Many spyces he eat, his currage to pruuoke.
Soch a fellawe was he, as of that gere had the stroke.
Pseudodoctrina /
Now, somewhat will I tell to cōfirm thy tale withal
In king ferdynāds time, in Spain was a Cardynall
Petrus mendoza, was the very man that I mean.
Of some as he had, great number besides the queen.
One of his bastards, was earle, another was duke,
Whom also he abused, and thought it no rebuke.
Johannes Cremons, another good Cardynall,
For reformacyon of the clergy spyrituall,
Came ones into England, to dāpne priests matrymonye.
And the next night after, was takē doing bytcherye.
〈◊〉
E
•
fius also, which fearcely came to dyspute,
In lipsia with luther, myndynge there him to confute
For marriage of prestys, three children had that year.
By this may ye se that sūtime we make merry cheare.
Infidelitas,
Marry that ye do, I shall bear ye record now.
But how will ye answer, for breaking of your vow?
Pseudodoctrina.
We never break vow, so longe as we do not marry,
Though we in whoredom, be never so bold
&
busy.
Infidelitas,
By your order than, ye may walk much at large.
What hast thu hypocrisy? to lay for thy dyscharge.
Hypocrisis.
Saint Frāces habyte, with the holy gyrdle
&
whode,
Non can go to hell, that therein die by the rode,
In case saint Frances, be sure upon their side,
Els may they fortune, to be of their purpose wyde.
For I read of one, that should have gone to the devil
But the spirits of hell, could do to him non evil.
Tyll saint Frances came,
&
toke frō him his cowle,
Then went he to hell, the fryres ded hear him howl.
I will therefore serve, S. Frances with heart
&
mind
With daily memoryes, that he may be my frynde.
And than I care not, for all the devils in hell,
That I have told yow, is more true than the Gospel.
Infidelitas,
Then are ye more sure, thā monks for your heretage,
For their lands are here, but ye claim heaven for advantage.
Pseudodoctrina.
Yet is it to them a very pleasant thing,
Their abbot at home, to be called lord and king.
Infidelitas.
Nay, monk and chorle, for here is no king butone.
If he be a king. his mace is a mary bone,
Any his crown a cow torde. Soch knaves as come from the carr,
Must be called kings, for playenge a popish part,
Pseudodoctrina.
It become not the, the Romish pope so to lurche.
Consyderynge he is, the highest of the church.
Infidelitas.
If he be the highest, than is he the wether cock,
Pseudodoctrina.
Ah, now I perceive, thu art dysposed to mock,
Of all holy church, he is the pryncypall head.
Infidelitas:
Marry that is true, he sendeth out bulls under lead
And he hath two keys, the one to open hell,
The other speareth heaven, thus do new heretykes tell
They report also, that dogs have no deuocyō,
To his holy laws, not to his old instruccyon.
Pseudodoctrina.
Why should dogs hate him? make that more euydent.
Infidelitas.
They love no pese porrege, nor yet read hearynges in lent,
Stock fysh nor oysters, but curse him body and bone,
And would his read sprottes,
&
rottenfysh were gone
Tush, I hear them I, and that maketh me full sad.
Hypocrisis.
Either thu doest mock, or else thu art sure mad.
Infidelitas
I hear the people, complain very much of the.
Pseudodoctrina.
What is their pratlinge, I pray the heartily tell me.
Infidelitas.
They say, thu teachest, nothing but lowsy tradyciōs
And lies for lucre, with damnable superstycyons.
And thus they conclude, y
t
the draff of popish prystes
Is good enough for swine, by whom they mean the papists.
Yea, and they say also, the diet of men is all.
To most vile carren, the dogs will sonest fall.
Pseudodoctrina.
Than do they compare, the papists unto dogs.
Infidelitas.
Marry that they do,
&
to such swynysh hogs.
As in swyll
&
soffe, are brought up all their life.
Soch are the papists, they say both man and wife.
They say of the also, that thu art a noughty knave,
By prowlynge and lying, ye fryers would all have.
Thyne order they say, is spronge even out of hell,
And all this knowledge, they have now of the Gospel.
Hypocrisis.
Why, where is he now, I besych the heartily tell,
Infidelitas
By the mess abroad,
&
I warāde ye maketh revel.
I commoned with him, and he ded us despise,
Agaynst him therefore, somewhat must we deuyse.
Pseudodoctrina.
Marry that must we, or else it will be wrong,
He will sure destroy us, if we do suffer him longe.
Nedes must we serve him, as we ones served Christ.
Infidelitas.
Why mad brayned whoresōs, how ded ye handle Christ?
Pseudodoctrina.
As he preached here, we followed frō place to place,
To trappe him in snare, and his doctrine to deface.
Than found we the means, to put him so to death,
Least he against us, should open anymore breath.
And we set four knyghtes, to keep him down in his grave.
That he never more, our living should deprave.
And thus must we serve, the Gospel, no remedy,
Els will be destroy, our living perpetuallye.
Better one were loft, than we should perish all,
As Caiaphas ones said, in counsel pharysaycall.
Infidelitas.
By God
&
well said. Whā ye have him this grave,
Stāpe him down till he shyte.
&
serve him like a knave.
Hypocrysis.
We must so order him, that he go no more at large.
Pseudodoctrina.
Four knyghtes will we hire, whō we shall streyghtly charge,
To keep him down hard. The first are ambycyouse prelates,
Then covetous lawyers, that God's word spyghtfully hates,
Lord's without learning,
&
iustyces vnryghtfull,
These will keep him down, and rappe him on the scull.
Ther someners
&
there scribes, I warāde ye shall stere
With balyues and catch polles, to hold him down everywhere.
I trow Rugge
&
Corbet, At Norwych will do their part.
With wharton of Bongaye, and for my sake put him to smart.
Hypocrysis.
And I will raise up, in the vnyuersytees,
The seven slepers there, to aduaūce the popes decrees
As Dorbel
&
Duns, Durande
&
Thomas of Aquyne
The mastre of sentens▪ with Bachon the great divine
Hēricus de Gādauo. And these shall read ad clerū,
Aristotle and Albert, de secretis mulicrum,
With the cōmentaryes, of Auicen and Aueroyes.
And a Phebo Phebe, which is very good for boys.
Infidelitas,
Yea, and lete the pope, as God's own vycar here,
In his hand three crosses,
&
iii, crowns on his head here.
Hys power betokenynge, in heavē, in earth,
&
in hell
That he may command, all kings to subdue the Gospel.
Pseudodoctrina.
Hys self may do that, he need command nō other.
Is not he the head, of the holy church our mother?
Maye not he make saints, and devils at his own pleasure?
Whych hath in his hands, the keys
&
churches treasure?
So well as he made, S. Hermā first a saint,
And twenty years after, of heresy him attain?
First he sent him to heaven, by his canonyzacyon,
And from thens to hell, by an excommunycacyon,
We read of Formosus, that after he was dead,
One pope his fyngars, another cut of his head.
And threw his carkas, into the flood of Tiber,
With the head
&
fyngars, as Platina doth remember.
In token that he, is judge over quyck and dead,
And may dāpne
&
save, by his pardons under lead,
Sylvester the secōde, to the devil himself ones gave
For that high office, that he might dampne
&
save.
He offered also, his stones to Satan, they say,
For priests chastity, and so went their marriage away.
Hypocrisis.
Here is one coming, enquyre what he intend.
Infidelitas.
Ha? it is the Gospel, from him God us defend.
Pseudodoctrina.
Exit secreto.
Show me brother mine, who ded the hither send.
Euangelium.
The father of heaven, of his mere benyuolence,
I desire therefore, to have free audyence.
Pseudodoctrina.
Ye mind than to preach, afore this cumpanye?
Euangelium.
In the laws of God, would I instruct thē gladly.
For non other way, there is unto salvation,
But the word of God, in every generation,
That quyckeneth, that saveth, y
t
bringeth unto heau
••
As before his death, Christ taugh the Apostle aleuen.
Pseudodoctrina.
Preache here thu shalt not, without the authority,
Of pope or byshopp, or of some of their affynyte.
Euangelium.
God's word never taketh, his autoryte of man.
Pseudodoctrina.
Thu shalt not here preach, do thu the best thu can.
Hypocrisis.
God's blessing on your good heart, it is spoken even like a man.
Ye know this day ser, we have a full holy feast,
And must go processyō, with the blessed rode of reast.
We have longe matins, longe laudes, longe hours longe pyyme.
Mass, evē song, cōplyne,
&
all must be done ī time.
Sensynge of the altars,
&
castynge of holy water.
Holy bread making, with other necessary matter.
Euangelium.
Have God commanded, any such things to be done?
Pseudodoctrina.
What is that to the? go meddle thu with old shone.
Cannyst thu say but they, are good sygnyfycacyons?
Euangelium.
I say they are fruits, of your ymagynacyons
To bring in lucre,
&
darken God's high glory,
Of yow God doth axe. no such vain beggary.
Christ never sent his, to show sygnyfycacyons,
But his living, word to all the christen nacyons.
Ye forsake the lord, as Isaiah doth tell,
And highly blaspheme, the holy of Israel.
In his first chapter, this horrible sentence is,
Quis haec frustranea quaesiuit de manibus
uestris.
Who hath required, of yow such sacrifice?
In vain offer yow, that vncōmaunded service.
Your incense to me, is great abhomynacyon,
I fore abhor it, and much detest your fashyon.
Whan ye pray to me, I give ye non attendaunce,
But avert my face (saith God)
&
my coūtenaunce.
By this ye may se, that the lord doth not regard,
Your mangy mutterynge, neyher grant it any reward
No mā willeth Paul, to speak in the congregation
In a strange language, without interpretacyon.
In your Latin hours, the flock do ye not consydre,
But declare yourselves, to be Romish all togydre.
Be not led about (saith Paul) by any strange learning,
What else is your doctrine, but a blind popish thing?
He testyfyeth also, Non enim vt baptizarem,
Misit me Christus, sed ut euangelizarem.
Christ hath not me sent, that I should baptyse, saith Paul.
But to preach his word, to the confort of man's sowle.
Loo, though baptyme be, a thing very necessary,
Yet must it give place, to God's word, no remedy.
Why than prefer ye, your draffysh ceremonies?
To the Gospel preaching▪ O damnable iniuryes.
Hypocrysis.
Why suffer ye him, to pratle here so longe?
Pseudodoctrina.
Get the hens shortly, or with the it will be wrong.
Infidelitas.
Intrat.
Peace be here
&
God, Mastre doctor, by your leave,
That I may declare, a pardon here in my sleue.
Of our lady of Boston, Ingham, and saint Johannes frarye,
With the indulgence of blessyd saint Antonye.
Pseudodoctrina.
Wele, take thy pleasure, and do it hardelye.
Hypocrisis.
Syr he doth me wroge for this day it is my
•
acyon.
To preach my brotherhede,
&
gather my lymytacyon
Pseudodoctrina.
Who first speak first speed, step fourth and read thy pardon,
And whan he hath done, your course is father ward̄
Euangeliū,
What course appoint ye, for preaching of the Gospel
Pseudodoctrina.
I would thy Gospel,
&
thu were both now in hell.
Euangeliū.
Why,
&
shall this baggage, put by the word of God?
Pseudodoctrina.
Thu wilt not be answered, till thu fele a sharper rod.
Infidelitas.
Good christen people, I am come hither verily,
As a true poctour, of the house of saint Antonye.
Of clean remyssyon, I have brought ye indulgence,
A pena
&
culpa, for all your sin and offense.
By the authority, of pope Leo
&
pope Clement,
Pope Bonyface, pope Pius, pope Johan
&
pope Innocent.
And here I bless ye, with a wynge of the holy Ghost.
Frō thonder to save ye,
&
frō spirits in every coost.
Lo, here is a belle, to hange upon your hog,
And save your cattle, from the bytynge of a dog.
So many as will come, to this holy fraternyte,
Come pay your money,
&
ye shall have letters of me
Pseudodoctrina.
Lete me have a letter, for I will be a brother.
Hypocrisis.
Then give me a belle, for I will be another.
Euangeliū,
O damnable leadynge, of Babylonicall sodomytes,
Your selves ye declare, to be shameful hypocrites.
Lord pytie thy people, and take away these gydes,
These scorners, these robbers, these cruel homycydes
Soch prophets are they, as God ded never send,
As Hieremy saith, they damnable ways pretend.
Woe hypocrites woe, for here ye tryfle and mock,
With christen people,
&
the kyngedō of heavē vplocke
Ye count it a game, to lose that Christ hath bought,
With his precious blood.
&
here most dearly sought
Oh ye are wretches, and pestylent Antichrists,
Mynysters of Dagon, and most deceitful papists.
Lyke rauenouse wolves, poor widows ye devour,
By title of prayer, eternal dāpnacyon is youre,
Your own dreams ye follow, but matter much more wayghtye,
Ye do not esteem, as judgment, faith, and mercy.
Woe pharysees woe, ye make clean outwardlye,
But inwardes ye are full, of covetousness
&
baudrye,
Paynted tumbes are ye, a pryenge right bewtyfull,
But within ye stynke,
&
have thoughts very
•
hamefull
Ye slew the prophets, your doings yet bear witness,
How think ye to avoid, that point of vnryghteousnesse?
Oh raging serpētes, and vyperouse generation,
How can ye escape, the danger of dampnacyon?
Pseudodoctrina.
Who made the so bold, to medle within my cure?
And teache new learning? An heretic art thu sure?
If due search were made, we should find the (I think) no pryst.
Euangeliū,
Yes, anointed of God, but no popish Antichrist.
Pseudodoctrina.
Lete me se, where are, the letters of thy orders?
Euangelium
Where Christ his self is,
&
not in these same borders
No such pryst am I, as is anointed with olye,
But the holy Gost, for I am non of this soil.
Pseudodoctrina.
Here I attache the, for a busy scysmatyke.
And will the accuse, for an haynouse heretic.
Laye hands upon him,
&
depryue him of this aparell.
Hic vest spoliatum sordidioribus induunt.
Loo, thus will I handle, all thē y
t
shall take thy quarrel
Hold away with this gere,
&
lay it fourth a side.
hypocrisis.
Nay, tarry brother mine, for away shalt thu not slyde
Euangeliū,
I am not going, why doest thu slander me?
Infidelitas,
Burn him to ashes, and show to him no pytie.
Pseudodoctrina.
Brent shall he not be, if he will no more do so.
Fellawe how sayst thu? wilt thu here abjure or no?
Euangelium.
I will neither abjure, nor yet recant God's glory.
Pseudodoctrina.
I offered the reason, and thereto thu wilt not apply,
Wele get the forewarde, for thu shalt sure die.
The temporal power, shall judge the to the fire,
At our accusement, and holy relygyouse desire.
Euangelium.
Though yow for my sake, impryson men cruelly,
Famysh them, stock them,
&
them with fagotesfrye
Hurt me ye shall not for I can never die,
And they foy my sake, shall live perpetuallye.
Pseudodoctrina.
Here is a pratynge, with a very vengeance hens.
Hypocrysis.
Exeunt cum eo
Thys horrible heretic, now shall we well recompens
Infidelitas.
Yea, burn him well friar, and lete him no longer reign,
Laye on grene fagotes, to put him to the more pain.
By the mess I laugh, to se how this gere doth wurke
He is like of thē, to have no more grace than a turke,
For such knaves they are, as a man shall not lyghtly find,
And take hell over. Companyōs they are to my mind
My business all, is now at a good conclusyon,
That I have here brought, these. iii. laws to cōfusyon
Now shall I be able, to live here peaceablye,
And make frowlyke chere, with hey how fryska Iolye.
The law of Nature, I kest first in a leprye.
By the secrete help, of ydolatrye and sodomye.
The law of Moses, I made a crypple blind,
Auaryce
&
Ambycyon, to help me were not behind
And now Christ's law, I have brent for heresy,
By help of false doctrine,
&
my cosyne hypocrisy,
On these same. iii. laws, all other laws depend,
And cannot prevail, now these are at an ende.
If christen governors, do not these laws uphold,
Their cyuyle ordynaūces, will sone be very cold.
Well, this valeaūt George, hath made them all to stoop
Cheare now may I make,
&
set cock on the houpe.
Fyll in all the pots, and bid me welcome hostesse,
And go call me hither, mine own sweet mynyō Besse
Finit Actus quartus.
Incipit Actus quintus.
Vindicta Dei.
Q
Vid gloriaris in malicia? qui potens es in iniquitate.
Thu vengeable wretch, replete with poison and vice,
Why doest thu thus rejoice, in cruelty and malice?
Thynkest thu that God sleepeth,
&
will not his defēde
And that thy mischief, shall never have an ende?
The blood of innocents, to him for vengeance call
And therefore this hour. must I fearcely vpō the fall
Infidelitas.
Thu spirit of the air, I strayghtly conjure the here.
By panton
&
Craton, and charge the to come no nere.
Vindicta Dei.
Thynkest thu to stop me, with thy folysh cōiuracyon
Whom God sendeth hither, for thy abhomynacyon?
Infidelitas.
What art thu called? thy name to me rehearce.
Vindicta Dei.
I am vindicta Dei, in pōnyshment most fierce,
With water, with sword, and with fire I must the pierce.
Infidelitas.
Be good in thy office, and thu shalt have money and meat.
Vindicta Dei.
By filthy rewards, thu cannyst not me entreat,
But that I will do, as God hath me commanded.
For if worldly gifts, my fury might have changed.
The universal world, had not been drowned with water,
Nor Sodom and Gomor, with so fiery fearful matter.
Nor yet the Israelytes, with terror of the sword,
With hungre and pestylence, in the anger of God's word.
Pharaoh in Egypt, the plages had never felt,
Myght I have been stopped, for silver or for gelte.
Into Egypt I brought, ten terrible pōnyshmentes
Upon the people for breaking his commaūdemētes
Their wholesome waters, I turned into blood,
I multyplyed frogs, to poysō therewith their fond
I made wasps
&
dranes, them grievously to sting,
And all kinds of flies, sone after ded I in bring
Upon their cattle, I threw the foul pestylence,
Both borche, byle
&
blayne, they had for their offense.
Lyghtenynges and haylynges, destroyed their corn and fruit,
A swarne of hungry locusts, their pastors destytute
The space of three days, I gave them palpable darkness,
I slew the first gootē, of mā
&
beast for thy rudeness
For I never stryke, but for the, Infydelyte.
Infidelitas,
Stryke for me quoth A? By the mary Mass I defye the.
Vindicta Dei.
What, thu wilt not so, thy brains are not so light.
Infidelitas.
Anger me not to much, for if thu do, I fight.
Vindicta Dei.
All that will not help, thy wicked workynges now,
Whan the stronger come, the weaker must needs bow
The law of Nature, infected thu hast with a leprye?
Infidelitas,
Nay, it was not I, but that wytche Idolatry,
And that polde shorn knave, that men call Sodomye
Vindicta Dei.
Of whom spronge they first? but of Infydelyte?
Therfor thu shalt have that plage of penalte,
Whych they first tasted, for their inyquyre.
For those two vices, I drowned the world with water.
In token whereof, I plage the with the same matter.
hic Infidelitatem lympha percutit.
Infidelitas,
Tush, I defye thy worst. Thys shall not drive me hence
For after the flood, with Cham had I resydence.
And so contynued, till Moses law came in.
With his iolye tryckes, a new rule to begin.
Vindicta Dei.
And him thu corruptedest, with Auaryce
&
Ambycyō,
And so dedyst leave him, in miserable cōdycyō,
Thu shalt have therefore, that than to them was due,
Most terrible barrayle, the Israelytes untrue,
That time ded suffer, for their infydelyte,
Wherfor with this sword, I justly bannysh the.
Bycause thu shalt here, give place to Christ's gospel
Gladio Infidelitatem denuo cedit.
Infidelitas.
Yet will I not hens, but against ones rebel.
Sed not I remain, with Judas and other more?
Whan Christ preached here,
&
taught them in vext him sore?
Yes,
&
after that, was I with Simon Magus.
With Saunder Copper smyth, with Elimas and Demetrius.
And now I persevere, among y
e
rāke rabble of papists
Teachyng there shorlynges, to play the Antichrystes.
Vindicta Dei.
The innocent blood, of saints contynuallye,
Doth call unto God, to revenge their injury,
Agaynst false doctrine, and cursed hypocrisy.
Whom thu hast raised, the glory of the Gospel,
To darken, and his friends, most myserably to quell.
Wherfor thu shalt have, like as thu hast deserved
For thy wicked doings, thy ponyshmēt now doubled.
Ignis ip sū precedet, the Prophet David saith thus
Ar{que} inflam mabit in circuitu inimicos eius.
A consumynge fire, shall run before the judge,
Hys enemies consumynge, they shall find no refuge.
Ob scelera
&
culpas hominum, ritus{que} nephandos
In cineres ibit tellus, tenuem{que} fauillam.
As Mantuan writeth, for the wickedness of the.
The earth to ashes, by fire shall turned be.
Ignis flamma Infidelitatem locum exire coget
Infidelitas
Credo, credo, credo, I say, Credo, credo, credo,
To the devil of hell, by the Messe I wene I go.
Deus pater.
Exit.
As ye have seen here, how I have strycken with fire
The pestylent vice, of Infydelyte.
So will I destroy, in the fearcenesse of mine ire,
All sects of error, with their enormyte,
Whych hath risen out, of that iniquity.
For as it is said, that my hand hath not set,
Shall up by the rote, no power may it lett.
The Apostle Johan, in the Apocalypse doth say,
He saw a new heaven,
&
a new earth aperynge.
The old earth
&
see, were taken clean a way,
That heavē is mannys faith, that earth his understanding,
Whom we have renewed by our most secret working.
The old cancred earth, exylynge with the see.
Whych is superstycyon, and Infydelyte.
A new Jerusalem, the said Johan also se,
As a bewtyfull bryde, prepared to her husband.
Our true faithful church, is that same fayr city,
Whom we have cleansed, by the power of our right hand.
As a spouse to Christ, in every christen lande.
Bannyshynge the sects, of Babylonicall poperye,
That she in the spirit, may walk to our glory.
Resort ye three laws, for yow will I clear also,
Of such infeccyons, as by Infydelyte,
Ye have received, That ye with her may go,
Declarynge the ways, of Christian liberty,
That us she may take, without perplexite,
For her only God, and be our people still.
In our laws walking, according to our will.
Omnes simul.
At your commandment, we are most blessed lord.
Deus pater.
Approche nyghar than, and ye shall be restorde.
Thu law of Nature, we first begin with the,
Restorynge the again, to thy first puryte.
Auoyde Idolatry, Auoyde vile Sodomye,
We charge ye no more, this law to putryfye.
Kepe still that same heart, for a sign perpetual.
That thu were written, in man's heart first of all.
Thu law of Moses, give me that veil from the,
No longer shalt thu, neither blind nor crooked be.
Hens thu Ambycyon, and cursed Covetousness,
I here bannysh yow, from this law ever doughtles.
Lose not those tables, which are a token true,
That thu in the flesh, shalt evermore continue.
Thu law of the Gospel, though thu be last of all.
In operacyon yet, thu art the pryncypall.
From the I exyle, hypocresy and false doctrine,
With all that depend, upon the papistical line.
Reserue the same boke, for a sign of heavenly pour.
For that boke thu art, that Johan from heaven ded devour.
Naturae lex.
Euerlastynge praise, to thy glorious majesty.
Moseh lex.
Our heavenly governor, great is thy gracyouse pytie
Christi lex.
Of mankind thu art, the eternal felycyte.
Naturae lex.
Now leavest thy servants, in thy perpetual peace.
To do the service, from hens will we not ceace.
Moseh lex.
For our eyes have seen, what thu hast now prepared.
For thy people's health. which hath been here declared
Christi lex.
A light thu hast sent, which is thy ioyouse Gospel.
To the consolacyon of the house of Israel.
Naturae lex.
In rejoice of this, make we some melodye.
Moseh lex.
The name of our God, to praise and magnyfye.
Christi lex.
I assent thereto, and will sing very gladly.
Hie ad Dei gloriam cantabunt. In exitu Israel de Aegypto, Velaliud simile.
Deus pater:
Now have we destroyed, the kyngedom of Babylon,
And thrown the great whore, into the bottōless pyt,
Restorynge again, the true faith and religion,
In the christen church, as we have thought it fit,
Depurynge these laws, so to continue y
t
.
Man is our creature,
&
hath grace in our sight,
To dwell with him now, is our whole hearts delight
Man is our people, his God we are again,
With him will we have, continual resydence.
Awaye will we wype, from him all sorrow
&
pain:
He shall no longer, dyspayre for his offense,
Nor have ī his sowle, any careful doubt of conscyēce
The old popyshnesse, is past which was dāpnacyon,
We have now renewed, our christen congregation,
Grande fourth christē faith,
&
take our aduertysemēt
We here appoint the, to govern our congregation.
Se thu do nothing, without the admonyshment,
Of these three laws here. Enprent their declaracyon
Of my sweet promises, and than make thu relacyon,
To my folk again, that they may walk to me.
Without popish dreams, in a perfygt liberty.
Fides Christiana.
Most heavenly maker, in y
t
thu doest commaūde me,
Euermore will I, full prompt and dylygent be.
Deus pater.
Thu law of Nature, shalt teache man God to know
And that to refuse, whereby any ill may grow.
Naturae lex.
From this your precept, shall I not varye I trow.
Deus pater.
The ache thu him also, to worship one God above,
And his poor neyber, to prosecute with love.
Moseh lex.
I hope blessed lord, to do as me shall behoove.
Deus pater.
And thu shalt teache him, to love God in his heart.
And those to forgive, by whom he suffereth smart.
Christi lex.
In your appoyntmentes, will I do also my part.
Deus pater.
Work thu in the heart, a knowledge necessary,
In the flesh work thu, by outward ceremonye.
Change thu to the spret, the workynges of these two,
And cause our people, in a perfect way to go.
Take hede christē faith, to the teachynges of these three
And move our people, to walk in the verity.
The promises we made, in all these three at Gospel,
We would thu shuldest so, to our congregation tell.
Our everlasting blessing, be with yow evermore.
Omnes simul.
To thy sweet name lord, praise
&
perpetual honor.
Fides Christiana.
It hath pleased God, to put me in this office,
To govern his church, and christen congregation,
And therein to do, as ye shall me entyce.
Geue me I pray yow, such wholesome exhortation,
As may be to Man, a clear edyfycacyon.
And I will be glad, to take your aduertysement.
As it shall become, any child obedyent.
Christi lex.
Ye speak it full well, thā mark what shall be said
And dylygentlye, loke that it be obeyed.
Naturae lex.
The effect of me, is for to know the lord.
Euerlastynge, strong, most gracyouse and godly.
And as touching Man, to have fraternal concord.
Fauer to norrysh, and to do non injury.
To keep couenaūtes made, and love true matrymonye.
These noble effects so temper yow in Man.
That them to fulfill, he do the best he can.
Moseh lex.
The effect of me, is for to worship the lord.
As one God alone, and to flee from Idolatry.
Nor to slee nor stele, nor yet to bear false record,
To show what is sin, and to seek the remedy,
Publyque peace to hold,
&
sore to pōnysh the gyltye.
From these good effects, se that Mā never swerve,
Than shall he be sure, that God will him preserve.
Christi lex.
The effect of me, is for to love the lord,
In the innar spirit, and to favor frynde
&
enmye,
And in all points else, with God's will to accord
To preach remyssyon, to save and to iustyfye,
In Christ all to seek, life, justice, peace and mercy.
These heavenly effects, in Man so incorporate,
That he may in spirit, be newlye regenerate.
Fides Christiana.
More sweet than honye, are your three exhortacyons,
And regestred they be, in my momoryall.
Now will I forewarde, to all the christen nacyons,
And sem effect, these laws observed all,
To the abolyshment, of the dreams papistical.
Now the light is come, the darkness dieth away,
I trust in the lord, men will walk in the day.
Good christen people, to these three laws apply,
First know that ye have, a living God above,
Than do him honor, and his name magnyfye,
Worshyp him in spret. as the Gospel yow doth move
Than obey your king, like as shall yow behoove,
For he in his life, that lord doth represent,
To safeguard of the just,
&
sinners ponnyshment.
Se that ye regard, such laws as he doth make,
For they are of God, as Solomon doth report.
Of these laws doubtless, those laws their groundynges take.
To the publyque wealth, to give aid, strength
&
comfort
For preseruacyon, of all the christen sort.
In no case follow, the ways of Reygnolde Pole,
To his dampnacyon, he doubtless playeth the fole.
Save a due respect, unto your contreye natyue,
Whych hath brought ye up,
&
given ye norryshment.
Even from your cradles, to these days nutrytyue.
So that ye may do, to her wealth and preferment,
My master to her, no hateful detryment.
A dog to his frynde, will never be vnlouynge,
Lete reason in ye, not lose his natural working.
Naturae lex.
Who liveth without law, shall perish without law
And▪ therefore we have, three laws to yow described,
That after their live, ye should in your living draw
We▪ have also shown, how they have been corrupted,
By fowl Idolatres, and sodomytes polluted,
By covetous priests, and by ambycyouse prelates,
Hypocryticall fryres, false doctors
&
false curates
Moseh lex.
Who hath restored, these same three laws again?
But your late Josiah,
&
valeaūt king Henry.
No prince afore him, toke ever yet such pain,
Frō England to bānysh, Idolatry
&
fowl sodomye
Covetousness. Ambycyō, false doctrine
&
hypocrisy,
It was he that brought, Christ's verity to light,
Whan he put the pope, with his fylthynes to flyght.
Christi lex.
Frō damnable darkness, as my bother here doth say,
He hath delivered, this realm of England godly
Bryngynge his subjects, into the true path way,
Of their souls safeguard, if they now follow it wyselye.
And left them he hath, the same way still to fortyfye,
Hys noble son Edward, such a kings of god elect
As questyonles will, perform it in effect.
Fides Christiana.
Praye all to the lord, for the longe contynuaunce,
Of his graces life, in this worlds habytacyon.
And that of his nobles, he have true maintenance,
In the pryncyples, of this most worthy foundacyon.
That he may to Christ, bring us from desolacyon.
Praye for queen Bateryne,
&
y
e
noble lord protector
With the whole counsel, that God be their directour,
Amen.
Into five personages may the partes of this Comedy be divided.
- The Prolocutour.
- Christian faith.
- Infydelyte.
The first.
- The law of Nature.
- Covetousness.
- False doctrine.
The seconde.
- The law of Moses.
- Idolatry.
- Hypocresye.
The third.
- The law of Christ.
- Ambycyon.
- Sodomye.
The fourt.
- Deus pater.
- Vindicta Dei
The fifth.
The aparellynge of the six vices, of fruits of Infydelyte.
Lete Idolatry be decked like an old wytche, Sodomy like a monk of all sects, Ambycyon like a bishop, Covetousness like a pharyse or spyrituall lawer, false doctrine, like a popish doctor, and hypocresy like a graye friar. The rest of the partes are easy enough to conjecture.
[illustration] [portrait of John Bale]
A song upon Benedictus Compyled by Johan Bale.
B
Enedictus dominus, Deus Israel,
Whych hath overthrown, the mighty Idol Bel,
The false god of Rome, by pour of the Gospel,
And hath prepared, from the depe lake of hell,
Redemptionem plebis sue.
Et erexit cornu, of mercy health and grace,
That cruel tyrant, now clearly to deface,
Whose bloody kingdom, demynysheth apace,
By the word of God, which lately hath take place.
In domo David pueri sui,
Sicut locutus est, the lord celestyall,
That Romish Antichrist, is like to have a fall,
With his whole table, of sects dyabolycall,
And now the number, will florysh over all,
Prophetarum eius.
Salutem exinimicis, now we may daily hear,
The enemies of Christ with him doth witness bear
Saul is become a paule, and preacheth every wheare,
Now may we receive, most heavenly wholesome gear
De manu eorum qui derunt nos.
Ad faciendam, misericordiam,
The son of our God, from his high glory cam,
To redeem the sin. of the children of Adam,
And to remember, to faithful Abraham,
Testamenti sui sancti.
Iusiurandum, which God hath made afore,
Unto our fathers, he will keep evermore,
Promesed he hath, if we regard his lore,
Forsakynge the pope, with his damnable store,
Daturum se nobis.
Vt sine timore, from Romish tyrants free,
The lord grant us grace, that we may speakers be,
Of his holy word, and therein to agre,
That in the Gospel, and christen liberty,
Seruiamus illi.
In sanctitate, and pureness of life,
Lete us now travail, both maiden man and wife,
All ryghtwys doings, in us be ever ryfe,
That we persevere, without debate or strife,
Omnibus diebus nostris.
To pure propheta, elected of the lord,
Kynge Edward the sixth, to have God's law restorde,
Folowest Josiah, thereof to take record,
In all thy doings, and in God's holy word,
Parare vias eius.
Ad dandam scientiam, for men's health
&
safeguard
Christ's holy Gospel, by these freely heard,
Wherein doth consyst, their life and full reward,
With preseruacyon, from daungerouse icoparde,
Peccatorum eorum.
Per uiscera, misericordiae,
Christ our dere master, us daily ouerse,
Least we here perish, in our myquyte.
Our medyatour, continually is he,
Oriens exalto.
Illuminare, sweet lord we the desire,
To men in darkness, and in the popish mire,
Lete not his baggage, thy faithful servants tire,
But us deliver, from them and from hell fire.
In uiam pacis.
Amen.
The commandments breuelye.
Love thy lord God. Swear thu non oath.
Thy Sabbath keep, Please thy friends both.
Wytnes non ill. Hold no man's wife.
Brybe no man's good. Slee not with knyfe.
Wysh no man's house. Nor ox nor asse.
As thu wilt have, So thu like casse.
Thus endeth this Comedy concerning three laws, of Nature, Moses, and Christ, corrupted by the Sodomytes Pharisees & papists most wicked. Compyled by Johan Bale. Anno M. D. XXXVIII, and lately inprented per Nicolaum Bamburgensem