¶ THE fall and evil success of Rebellion from time to time Wherein is contained matter, most meet for all estates to view. Written in old English verse, by Wilfride Holme.  
Imprinted at London, by Henry Binneman dwelling in Knightriders street, at the sign of the Mermaid. And are to be sold at his shop at the Northwest door of Paul's Church. Anno. 157● February. 9   

To the Reader.  

WHat look'st thou for in this discourse,  
(Good Reader) let me know:  
Of loyal Subjects that do live?  
Not, of Rebel's overthrow.   

From time to time since Moses was,  
The rage of Rebel's ire  
Hath hit still just on their deserts,  
And gained them their hire.   

As haughty Holme in lofty style  
Hath paint their doings trim:  
O rebels rue your wretched case,  
And warning take by him,   

Who tells full plain, your faithless force  
Had always overthrow,  
And shall do still, till loyally  
You Prince and duty know.   

Farewell good Reader for this time,  
Let Holme the sequel show,  
Who lets the faithful subject see  
The traitors folly and woe.   
R. S.   

¶ The fall of Rebellion.  

WHen Phoebus abated from the abundant fragiditie,  
And janus Bifrons past his situation,  
When Vere nigh entered to his humidity,  
Soon after Februa y Goddess dedication,  
When Sol in Pisces took his habitation:  
Then mused I the Zodiac instability,  
And how that nature is nought but variation,  
Reserved the Astripotent of his benignity.   

Thus compassing my senses, soon after Aurora,  
When Lucifer the watch Star was past his illucident,  
In the surrection of Titan then took I my journey,  
To a River in a Mountain toward the Occident,  
Where beams of Ipergeus come from the Orient,  
Glistering in resplendishor right goodly to behold,  
Where Nayades the Nymph had done her denorment,  
And scummed the water more clear than any gold.   

For the beams with the gleams were fair & refulgent,  
Moore clearer than Carbuncle, Electrum or Crystal,  
With rasis and trasis, all silver and orient,  
Whose pulchritude to behold it seemed supernatural:  
Thus gasping and gazing, I heard a voice vocal  
Languishing in dolour, lament and complain,  
Am I a Queen (quoth she,) or Empress imperial?  
Nay Aposlata, like Dalida, a Meretrix certain.   

At the clamour all obstupefact, I started in that steed,  
And fatally I saw a Lady mystical,  
With a Crown of gold, and a Diadem on her head,  
Dight all with Diamonds and Rubies so royal,  
With Emeralds & jacinths, & many Gems general,  
As Turkas, and Topasion, with sapphires blue and bice,  
That Plinius in his practice could not describe them all,  
Nor yet Pythagoras was able to sum the prize.   

But Pygmalion, the Mason in craft artificial,  
Can not transform so woeful a Creature,  
Nor yet Appelles the Pictor principal,  
So macerate and lean a doleful portraiture,  
In a Frock black as Sables, dark citrine and obscure,  
With a kirtle bloody of colour bombesine,  
And a Rail all to riven more blonkysh than azure,  
With an antic deaurate with letters argentine.   

She sobbed and sighed with ample tears lacrimable,  
But with asper voice and clamour vehement  
In a fury (quoth she with words intolerable,)  
Holme, I am Anglia the Princess excellent,  
Whose renowned benignity through causes negligent  
Is like to be exturped, expulsed, and expelled  
Through insurrection and copious detriment,  
Of people perverse amongst themselves rebelled.   

Immediately to me her Servant obedient,  
She commanded to pronounce some stories of sedition,  
I replied unto her grace, she being not discontent,  
Me for to pardon and therefore have remission,  
For I was timorous and afraid of punition,  
And as a Gem without gloss unpullished to shine,  
With senses obtused, and brain in oppression,  
For default of Literature, and lack of discipline.   

But so importunate forsooth was her request,  
That ignorance notwithstanding I began to descrive,  
How that in the historiography it is plain expressed,  
That Graccus by suggestion falsely did contrive  
The Romans to rebel with the Senators to strive,  
challenging equipollent all things to be divided,  
Through whose dissension as Oroke doth descrive,  
Much ruin there befell, and many men occided.   

Also the triumphant Trojans victorious,  
By Antenor and Aeneas false confederacy,  
Sending Polidamus to Neoptholemus,  
Was vanquished, and subdued by their conspiracy.  
O dolorens fortune and fatal misery,  
For multitude of people was there mortificate,  
With condign Priamus and all his progeny,  
And flagrant Polyxena that Lady delicate.   

The juggling of jugurth with strife and dissension,  
Destroyed all Numidie, (as Sallust doth declare)  
And Percius of Macedon with crafty invention  
Rebelled (saith Eutropius) with the Romans to compare.  
His host was destroyed, and who will contemplare.  
Trogus declareth that in prolixity,  
Where as before, but contributers they were,  
They were after subdued to their great misery.   

Titus Livius, (de gestis Romanorum)  
Describes when the Combres & Numides were destroyed,  
Ex Maurio condigno floor Senatorum,  
Then Maurius would have had his office fain renewed,  
To the seventh time Consul, but Silla that eschewed,  
Through which sedition and high ingratitude,  
I say more mischief to the romans ensued,  
Than did by Hannibal for all his fortitude.   

The dissension of two brethren the sons of Oedippus,  
Which resolved the problem of the Shpinx in the ●●lie▪  
Was the principal cause of destruction of Thebes,  
Which Amphion builded with the Harp of Mercury,  
The stones leapt up with the harmonious melody,  
Which fiction Poetic is nothing to be tried,  
But by prolixing & pronouncing in facunde Retorie,  
The Commons themselves the City edified.   

Petrus Comestor in his story scholastical,  
Publisheth and declareth, how Aristobilus  
Discorded with Hircanus his brother natural,  
Through whose occasion the noble Pompeius,  
With power potential and acts victorious,  
W●nne all Jerusalem, with the place dedicated,  
With great occision to them calumnious,  
Difringing the Walls with ways most toxicate.   

The Roman topography declareth how Marcellus,  
With the excellent Pompeius, by their biplicitie  
The Laureate triumph denied unto julius,  
Whose nobleness surmounted with great famositie,  
Which was the occasion of great mortality:  
For Pompeius was slain by this altercation,  
With mortal battles and great calamity,  
To the Romans damage and great desolation.   

divers cruel battles amongst the Romans hath been,  
One was Lepidus fought against Catullus,  
In an other the commonty fought with Catiline,  
And Antonius with Octavianus,  
Another, Sertorius was against Pompeius,  
Wherein was slain by this last detraction,  
Twelve hundred Kings, and that right chivalrous,  
Of worthy parentage and valiant extraction.   

Was not julius Caesar the victor bellipotent,  
Occided and slain by people malevolent?  
But Octavian his Nephew the Emperor excellent,  
Repugned with those Rascals and Traitors fraudulent:  
For Marcus Antonius and he, by consent,  
Destroyed those choorles and rebels furibund,  
Both Brutus and Crassus the harlots rabient,  
With divers Senators, and many a Uacabund.   

Such murder, such treason, and such disobedience  
As the Romans have had, was never specified,  
For Decius slew Philip, to have the pre-eminence,  
And Emilaine, Gallus, and Luciane mortified,  
And Probus, and Gordaine, as plain is notified,  
Were slain by villains to Rome's great perdition,  
And four civil battles by Otho was magnified,  
But poverty at the length was the definition.   

Rose not Maxencius, with Knights of the pretory,  
Against Severus and Galerius Augustus?  
And Severus Knights betrayed him by Treachery,  
And then came assistance of noble Herculius,  
Which was only father to the said Maxentius,  
Provoking Dioclesian, for to take the dignity,  
But in my conjecture this was to them dolorous,  
Pondering this mutable and sudden diversity.   

There Marcus the Consul, in Italy confounded  
Three score thousand Riotors of that domination,  
And also Metredas', in force which abounded,  
Contrary to allegiance, made great litigation  
Above twenty years, with great confutation,  
But in the sequel, as Fortune did execute,  
Destroyed was he and his procreation,  
His posterity slain, his Regions destitute.   

The Bible is evident, how Sichem congregation,  
By slaying of Abimeleck themselves made fatigate,  
And the story judicum maketh clear declaration,  
How a Concubine was wrapped with lechery insatiate,  
Whose husband in twelve her members mutilate,  
Sending to the Tribes with great lamentation:  
Wherefore Israel had almost abrogate  
The whole tribe of Benjamin for their abomination.   

In the second book of Samuel it is plain expressed,  
How Absalon's disobedience and false perversity,  
Made himself to be slain and Israel oppressed,  
With great effusion of blood by his duality,  
By the doughtiness of David, and his nobility,  
And eke Achitophel the counsellor sapient,  
Was so despaired and in perplexity,  
That he hanged himself the traitor negligent.   

Five hundred thousand of Israel were slain & necated  
Of the house of jeroboam, their king and principal,  
In Paralipomenon it is clear dilated,  
How Abia of juda destroyed them for belial,  
And jehu slew Achab, and his sons collateral  
vanquished his blood, his stock and Genealogy,  
And also Ochosias' of juda most royal,  
Was slain and his brethren by Jehu's conspiracy.   

Sundry ingratitudes amongs the jews have been,  
As Saul against David, and joab with Abnere,  
And the seed of Ochozias, with Alathia the Queen,  
With dividing of Kingdoms as plainly doth appear,  
Of juda and Israel which was the cause clear  
Of their captivity, and the transmigration,  
For divers heads made divers God's seyre,  
Wherefore God gave them up to their great damnation.   

The books of Machabes describeth the perturbance,  
Of the male calidity that came by Alcinous,  
To them pestiferous, and to their great doliance,  
Besides the destruction of noble Machabeus,  
And eke the discord of young Antiochus,  
Against Philip the Traitor disloyal,  
With the treason of Triphon against King Demetrius,  
With the unjustness of jason the thief most unnatural.   

In josephus we may see, that the jews for Rebellion  
Were conquered of Titus the son of Vespasian,  
And other stories say there was slain a Mylion,  
With a hundredth M. more and HUNDRED thousand ta'en,  
And afterward, contempt oppressed them by Adrian,  
And clean deject them from their habitation,  
Making in jerusalem Foreigners remain,  
And now pay they tribute in every other Nation.   

What should I recount the Rebellion of Cresius,  
With a thousand such more, to make macrologie,  
My matter to prolong? it were but superfluous.  
But yet I will rehearse to touch somewhat briefly,  
As concerning England, our own native Country,  
For why, the authors do wondrously descent,  
Therefore I will rehearse to this antilloquie,  
But only the cognisance which appeareth verament.   

This Region was maculate, and put to rapacity  
With the force of the Danes, by Buerne contention,  
And slain was King Edmund, King Osbridge, and Ellée,  
And over this, one Mordred, he made false prevention  
With Arthur his Sovereign, with such great dissension,  
That only it caused not great desolation,  
But also perturbed the Royal intention,  
From the Roman Diadem, with the Coronation.   

julius Caesar, for all his audacity,  
Was twice expulsed of Cassibolanus,  
And made to recoil for all his Artillery,  
To the maledict conflict of one Andragius  
The Earl of London, a Traitor contagious,  
Whose aid, procurement and false introduction,  
Foundered all Britain from the estate prosperous,  
And made us be subject, to our great destruction.   

Sithence the Conquest hath been mischief inestimable,  
As against king Stephen, Maude the empress excitation.  
But Henry the younger, an act more mirable,  
Contended with his Father, with strife and mination:  
What sapience was here in this procuration,  
To subdue his Father by his convexity,  
Was not the Devil in this inclination,  
To make such discord amongst the commonty?   

The well redoubted king, in act as most martial,  
Richard Curedelion, from his Conquest ineffable  
Was made to recoil by his brother natural.  
Pretending the Crown with ways inexecrable.  
But alas for sorrow, this Prince inexpugnable  
Was taken by the way, but yet difficulate  
At the last was he, with ransom innumerable,  
And his enemies were taken and clean exuperate.   

I am ashamed to pronounce, to publish and declare  
The Baronage commotion, against john their King,  
And how to extringe his Son they did compare,  
It museth my mind such naughty demeaning,  
But what was the final that came by transgressing?  
Murder and death to the Realm right exial,  
Destroying of Fortresses, which yet is remaining,  
Subduing of Towns, to us all prejudicial.   

Thomas Earl of Lancaster, was hanged and decollate,  
With sixteen Barons more in Edward the seconds days,  
The filthy demeanour that then was approbate,  
I abhor to recite, they took such naughty ways.  
For Tullius were not able, at the full to dispraise  
The naughtiness of the Queen, with her malignity,  
But GOD doth requited with a corrosie always:  
For Mortimer was slain, for all his pompositie.   

jacke Straw, Wat Tiler, that Chiestains of Essex & Kent,  
Against Richard the second began to make pretence,  
But after a little rumour on gallows were they hent,  
By forty, by fifty, this was their best defence,  
And the Ear●● of Ratcot bridge, which had the pre-eminence,  
By process were slain & with doth interlarded,  
For iniquity by justice of very congruence,  
Against true allegiance is often thus rewarded.   

The Dukes of Surrey and Exeter with treason infect,  
With the Earl of Gloucester & the Earl of Salisbury,  
Pretended in a mumming, like traitors detect,  
To ●lea their liege Lord the noble fourth Henry:  
But headed were they with all their affinity,  
By the Commons purveyance and the divine regiment.  
In likewise with battle was slain the young Percy,  
His Uncle hanged and drawn, of gallows first pendent.   

The Archbishop of York with the Earl Martial of England,  
For their insult was hanged & their inquietude,  
And the Lord Bardolfe, with the Earl of Northumberland,  
Was instigate to insurge their Prince to illude,  
To their intermission the verity to conclude,  
For by the Commons they were hanged and inquinate.  
Here may be perceived how that a small valitude,  
Will rescue a Prince from subjects insatiate.   

In the days of the sixth Henry, jacke Cade made a brag  
With a multitude of people, but in the consequence,  
After a little insanie they fled tag and rag:  
For Alexander Iden he did his diligence,  
So intervention was jack Cades recompense,  
And the commons were hanged in divers parts séere,  
By the king's justices and his magnificence,  
By due execution by Oyere Determinere.   

The field of Saint Albon was a battle violent,  
Another the Lord Audley with the Earl of Salisbury,  
The field of Northampton was a cruel cruciament,  
Again at Saint Albon was great immiserie▪  
And at Mortimer Cross was much languitude.  
But at Pamleson field was most lamentation,  
The deity gave the battles of his true equity,  
Considering the title and true generation.   

In Henry's days the seventh of famous memory,  
The Blackheath field to the commons was pernicious,  
Martin Swarth and his adherents for all their policy,  
Was slain and percuted with clamour languishous.  
And Bladis that burned York, was too impetuous,  
But the judgement of a traitor to him was adiect.  
Thus was he rewarded for his act injurious,  
With divers other principals the which were suspect.   

But for conclusion to end and define,  
Contributers and homagers, the which hath rebelled,  
Almost all stories saith, the truth to combine,  
They were slain & subdued, or from their realms expelled▪  
As Ireland, Scotland or France when they meddled  
Within this our region: and as for sedition  
Within realms politic, it hath clean compelled  
The invasion of aliens to their great submission.   

When I had thus finished, I had thought to have named  
The blandishing Scorpions with discord most violate,  
The Bishops of Rome for my espirites confremed,  
But yet I refrained the stories most maculate,  
Supplying to Anglia the Princess prenominate,  
Beseeching her honour, by the way of protestation,  
What ample thing more she would have determinate,  
And why she commanded me this declaration.   

Her bounteous benevolence made me thus reply,  
A Holm, Holme, my servant inseparable,  
This same late commotion that was the cause why,  
Wherefore I beseech thee, their rising so variable  
To me to declare, with their causes detestable.  
I reckoned to her grace I durst not bring it to pass:  
God will defend thee quoth she, for he is not variable,  
For invincible is verity, so saith Es●ras.   

The Insurrection.  

Then briefly I declared how the old Leviathan  
Whispered with the Papists, this region to divide,  
And they like true advocates declared to every man,  
How antichrist was borne, this rumour went full wide.  
For of Abbeys they said there might not one abide,  
And churches and chapels they shall be oppressed,  
Fasting and prayer, and good works are set a side,  
And the sacraments shallbe nought, these words they expressed.   

When this could not avail, then properly they invented  
Friars, Pardoners to the people for to prate,  
How burials and marriages they should be presented,  
With churching and christenings to pay a noble rate.  
Plough nobles yearly, they were clear determinate,  
And Hen, Chicken, Goose, Capon, Pig and Coney,  
They should not be eaten but with men of estate,  
Nor yet no white bread without a sum of money.   

Also a perpetuity of horse and beast a groat,  
With a penny a sheep: now these words fascinorous,  
They moved the ignorant and debill wits God wot,  
Thus persuaded by enticement of priests avaritidus,  
A Cobbler pretended a title ambitious,  
In Lowth in Lincolnshire, and made insurrection,  
Some of worship was of counsel, but more was contrarious  
But as for the commons to arise had affection.   

This noise and rumour redounded in Yorkshire,  
Then by appointment one Robert Ask gentleman,  
Took in hand for captain to accomplish their desire,  
Then Houldeine and Beverlay to insurge they began,  
They would with holderness collected to them than,  
Thus of a small union was aggregate a more,  
Many men of worship to fortresses they ran,  
Some had their cattle taken, & their goods spoiled therefore.   

Then Hul made a brag, but anon it was yèelded,  
Then Yorkshire in general, it was nigh collected,  
York received them for there they abode, and builded  
Till the countries adjacent with the rumour were infected▪  
And as I suppose they had letters directed,  
Whereby was raised all Richmondshire and Tindale,  
The borders of Lancashire began to be suspected,  
Bishopric rose clear, with Sedbare Dent, & Kendale.   

They spoilt and rob those which were fugitive,  
To the Abbeys suppressed the people they restaurate,  
Rudent incessantly with clamour excessive,  
Faith and common weal, and in the way obuiate  
They were with procession and ringing insatiate,  
And the Sacrament Christ's body called Eucharistia,  
Was borne by Prelates with the crucifix associate,  
With pipes, Drums, Tabrets', and Fiddlers always.   

A little beside Doncaster they came to Scanceby leys,  
And furnished their battle, and set forth their vaward,  
They were xxv M. of able men's bodies,  
Well horsed and harnessed right puissant to regard,  
The noble men were surrepted, the truth to award,  
Of these Countries predict from their purpose indevided,  
But took upon hand, and was not retrograde,  
This handful following excepted and forprised,   

The Earl of Northumberland, for he was diseased,  
The Earl of Westmoreland, for he had the Podagree,  
The Earl of Comberland the commons displeased,  
Lying in Shipton castle with all their artillery,  
Like to his ancestors, his allegiance to fortify,  
And the Lord Dacres at the rising so variable,  
Like an honourable man, his truth to magnify,  
Went strait to the South, and there abode perdurable.   

Sir Henry Savil, sir Marmaduke Constable,  
Sir Briam Hastings, sir john Nevil, the king they assisted,  
Master Evers at Scarburgh to them was agreeable,  
With all his companions, and would feign have resisted.  
The More of York would, but the commons he mistrusted,  
William Maunsel also, and Knolles of Hullcleere,  
With the archdeacon of Duresme of the same part consisted,  
And flee from the Riotors did Leonard Bequet Esquire.   

Doctor Stephens, physician to th'earl of Northumberland,  
And Ratclif had done well, if York had been contented,  
The Parson of Castlegate was of the same comnant,  
And the Bishop of Duresme of the same part consented:  
I know but another which aught to be presented,  
But which after spoiler to the commons did resort:  
Yet sir Thomas Curwen earnestly invented.  
With sir Thomas Wharton to stay their counterporte.   

Then with an ardent fury quod Anglia and frowned,  
Holme it is but fiction I say thou dost devise,  
showedst thou not me that gentlemen & men that were renowned  
Fled to Castles & fortresses, what made them then to rise?  
And it like your grace quoth I, because they were not wise,  
Yet divers were compelled, for the Commons did them take,  
But more were seduced with the Papists devise,  
Drinking the venom of Asps which never can awake.   

They noised the Emperor with them was participate,  
And the Bishop of Rome with the Scotish king connuxed,  
With them to commilitare they were clearly fundate,  
And Ireland and Wales of their part was fixed,  
The Earl of Derby outlawed, and of their part mixed,  
And the Duke of Norfolk every cause accounted,  
All commoners commoned with the Earl Staffort enixed,  
And as for they of Lincolnshire a great sum surmounted.   

But the duke of Suffolk with such a power invaded  
Lincolnshire predict, that they had small esperance,  
The lord Admiral and sir Anthony Brown then persuaded  
With Richard Cromwell esquire there master of thordinance,  
Their weapons & armour was lost by god's puruciance,  
They did I assure you behave themselves nobly,  
To requited the king's grace they had good perseverance,  
Pondering the preferment by his magnanimity.   

This notwithstanding the commons besides Doncaster,  
Ascribed a Carter to a King coequal in degree,  
With coshe Crommoke coshe, I would we had thee here,  
Like savage beasts loosed and put to their liberty,  
Enjoying in the splendent after obscurity,  
Devising and inventing Articles presumptuous,  
Every one discording from other verily,  
Two Gentlemen did open their quarrel contentious.   

But one lantern of England and patron of defence,  
A shield for us Borials, and flower of audacity,  
The Duke of Norfolk with all his violence,  
To the king's army Royal to Doncaster came he,  
With the noble prince Pere of the king's consanguinity,  
The Marquis of Exeter nigh to the blood Royal,  
With the ancient Lord th'thearl of Shrewesbury,  
Whose truth in decrepitie approveth the trial.   

Their verity to their Prince my heart hath enrachened,  
Like a woman ravished with the race of love esprised,  
And many nobles more themselves so well demeaned,  
That of me their worthiness it can not be devised,  
As th'earl of Surrey with these Earls comprised,  
That is to say, of Huntingdon and Rutland also,  
With many other nobles which was there surmised,  
And as for Lords honourable there was many more.   

Thus lay they in Doncaster with curtal & Serpentine,  
With Bombard & Basilisk, with men prove & vigorous,  
The Commons knew it not, to them it was claudestine,  
That made them more malapert, and also more rigorous,  
For they sent home for money their hearts was so furious,  
Purposing openly at London to hold a Parliament,  
But the king herald came to know their minds furious,  
Uiewing them twice or thrice with fair words & diligent.   

But ere the Battle was ready procincte and proponed,  
Sir Arthure Darcy knight with the commons was segregate,  
And fled to the king's grace, and by the way commoned  
With the duke of Norff. where promtly he promulgate  
All the Commons privity, and I suppose effugate  
He was by the consent of his brother confidution,  
For at the first rising sir George with letters ornate,  
Advertised all gentlemen to leave that ill conclusion.   

But when the duke of Norf. of the Barons had intelligence,  
And so many knights & squires with the commons in defence  
It incrampished his heart that they should make pretence,  
Weighing his father's honour by their magnificence,  
Their antic zeal & amity he thought to recompense,  
Bringing both the parts to a communication:  
So divers of the principals met with diligence,  
Concluding a purpose with good deliberation.   

So sir Ralph Ellerker, and Robert Bows Esquire,  
With the articles entitled went to the king's majesty,  
The battles both prorumped and went every where,  
For the duke behight to intercéede in their sedulity  
In causes reasonable, but not in their cecity,  
And so within a month according to promission,  
An answer correspondent to their secularity,  
Was made by the king's grace to their whole petition.    

The first Article.  
To the first article, Faith, the king's grace replied,  
It was a term to general that which they did present,  
But if they meaned Christ's faith, he was the prince the certified,  
That the sincere purity thereof was his intent,  
And like a valiant prince he spoke these words urgent:  
Who dare set his foot to ours the contrary to prove,  
And said he reckoned learned he was what the faith ment,  
marveling that the ignorant in this thing should him move.   

To the Article.  

To know which faith was prudence, perceiving we Christians  
He hath herd of such heresies, as of the Selcucians  
Of Sabelline and Neotus with the Patrispassians,  
The origenists, the Ebionites and the Donacianes,  
The Epicures, the jacobites, with the Nestoriens,  
Of Severus, of Menander, and eke of Valentine,  
The Antropomorphites, and also the Spalmeniens,  
The Ariens and Manacheis of Pallas and Scotine.   

Also of Marcio, Basillid es, and Saturnius,  
Of Carpocrates, of Photyne, and of Macedonius,  
Of Chiliastes, of Corinthius, and of helvidius,  
Of Eutiches, Galanus, and also Seleucius,  
Of Eunonius, Elsesates, with many a sect more,  
Of Montanus, of Apelles, and also Novatus,  
And Samosatenses, and Appolinarius also,  
With Antichrist the Roman the Idol monstrous.   


4, Reg 22. Zacha. 10. Dan. 14. Dan. 8. Luc. 18.  This is the grove image which the sinful world Manasses  
Put in the congregation the house perpetual,  
This is the Idol shepherd which Zachary doth express,  
And also the devourer the false God Baal.  
An unshameful King with faces Daniel doth him call.  
This is the judge in earth in the xviij. of Luke expressed,  
For we have lost our Husband Chryst with his blood royal  
And Satan our enemy he is not yet oppressed.   


2 Thes. 2. Apoca. 18. Psal. 72.  This is the child of perdition prophesied of by Paul,  
In our conscience sitting, God's Temple verament,  
The apocalypse fysgyg the whore Babylonical,  
Of whom Prophets, & Apostles rehearseth words t●rg●t  
Now to this particle faith, was it not expedient,  
They to have recognized what faith was their intention,  
For besides Christ's faith there reigneth faiths negligent,  
As Turk, jew, pagan, with Mah●mites invention.   

As touching Christ's faith since Christ's incarnation,  
Neither Emperor nor king, nor prince of nobility,  
Was like to the king's grace, for in his convocation  
The Anabaptists and Pelagians confuted hath he,  
And permitted shadows positive of old antiquity  
For error of the people by a new altercation,  
And also showed like God's knight elect in fidelity,  
Christ'S blood and his death with the true justification.    

Of Faith.  

But to the misbeleeuers I put this proposition,  
By way of interrogatory, if one of them should die,  
And know no refuge nor no propitiation,  
But in Mormet in fistill they should ever lie,  
And the prince they offended should fortune come then by,  
And say, love my friends, and forgive as I will thee,  
And when thou can not repent my son shall for thee die,  
And do but this to day, and rewarded shalt thou be,   

For to morrow thy riches shall abound like to Croesus,  
Thy force▪ like Hercules, thy sapience like Solomon,  
Thou shalt have meats delicate far above Vitellus,  
In fame like Alexander, thy fortune like Gedeon,  
The lust of Augustus, the pulchritude of Absalon,  
The science of Aristotle and his Philosophy,  
As facunde in Rhetoric as was king Amphion,  
With the health of Galen, and age of Methusalie.   

What man living considering this gratitude,  
But for love of this Prince, & fear of this misery,  
And for hope of this joy, but with his fortitude  
He would one day labour and suffer adversity,  
And pass for no riches, nor yet of jocundity,  
Nor of no fortune dolorous, nor yet of no pain,  
Nor of meat, drink, ne cloth, ne no felicity,  
But would fain have to morrow this glory to obtain.   

Then may we consider Adam's disobedience,  
By whose transgression equity hath given death eternal:  

Gene. 3. Rom. 5. Math. 1. john. 1. Math 4. Mark. 1. Math. 3. Rom. 5. Esai. 53. Math. 8. Peter. 2. john. 3. Rom. 6. Rom. 8.  And as for Moses' law it gathered more offence  
To the high deity and Plasmator potential,  
took pity and mercy to make his son carnal,  
And Sathanas hath lost him for all his temptation,  
He hath pleased his father, and given life perpetual  
By his true obedience, and made justification.   

He hath overcome death and sin by his painful affliction,  
And borne our iniquities upon the cross crucified,  
And made us revive by his resurrection:  
And by him and by Baptism from sin we are mortified,  
And as he is, shall we in joy be glorified:  
So that we believe it without mutability,  
For he is our Saviour by all Prophets prophesied,  
Therefore let us trust him with hope and fidelity.   

For his pain and death he asketh our amity,  
To observe his precepts his kindness to revive,  
But for this life diurnal, which in equality  
To any part sempiternal no man can contrive  
As a day to Methusalie or any life alive,  
And the furies infernal, and the joys celestial,  
Exceedeth man's brain and nature to describe,  
As things incomprehensible above things natural.   

Now having this affirmitie of gladness and dolour,  
A man would work for the glory or for the pain repent,  

Math 3 Mark. 1. Luke. 3. john. 14. Acts. 1.  But to him that thinketh justified he is by our Saviour,  
baptized is he with the espirite omnipotent:  
Which comforter by instinction delivereth the talon,  
To some less or more with charity inflated,  
To love God and his neighbour in spite of the Serpent,  
From the ground of his heart, & his sins shall be abated.   

And if the flesh rebel seven times on a day,  
Yet by faith and hope he shall be tutelate  
Again to revive and his sin done away,  
With perfect charity in his heart condurate:  
This confessed maketh the law and him coadunate,  
With grounded repentance to walk of a new,  
And when he doth not, Christ'S faith is vacillate,  
And he must turn again to make his charter new.   

But this faith hath no man but by inspiration,  
Though they can speak Ebrue, Greek, Latin or Caldie,  
For they are borne of God, 
john. 1.  and elect in creation,  
And trust not to their works like to a Pharisie,  
But inward from their hearts they work them of duty,  
So that Scripture command then by gods divine testament: 
Timoth. 2. john. 1. Psal. 126.   
For by christ cometh their favour, their truth & their verity,  
And the house is built in vain without God consent.   

And Chryst for his brethren in baptism regenerate,  
God's sons by adoption doth ever make atonement,  
As though they be damned by their ill works operate,  
Aswell as for Adam, as oft as they repent,  
And one may get heaven to fulfil every commandment: 
Rom. 2.   
But nature can not that without God's coaction:  
For Adam for an apple was damned by the Serpent, 
Gen. 3.   
And never was able to make satisfaction.   

For the man Microcosinus the which was wounded sore  
With the thieves disobedience and incredulity, 
Luke. 10.   
The Priest nor the Levite would not him restore,  
But God's son the Samaritane Chryst full of pity,  
With wine and oil anointed his malady,  
And cast him on his horse, and had him to his stable,  
And gave two pence to the keeper to see his enormity,  
And paid the sum total to heal his wounds miserable.   

But our Prelates believeth that vice naturally,  
Destroyed the body by Aristotle's lore,  
And that virtue by Zeno and more in Philosophy,  
giveth quietness of mind, and the body doth restore,  
But for life everlasting they do not look therefore,  
And though they ascribe the soul intellective  
Or immortal, yet they think it flieth evermore,  
But more think like beasts our souls be but sensitive.   

But think ye that Plato or the Philosopher's old,  
Would have judged Adam and his posterity  
To be damned by an element either hot or cold,  
Or by nature working by moisture or deciccitie:  
Or the sacrifice of a beast should give fertility,  
And make atonement where there was offence?  
O here the blind balaam's may evidently see,  
How love asketh love with perfect obedience.   

Now he that worketh good works shall be saved,  
And he that trusteth in his works shall be damned,  
And that worketh not good works shall be damned,  
And he that dieth in ill works shall be damned,  
He that despaireth for his works shall be damned,  

Luke. 5. Mark. 9  And that thinketh he sinneth not shall be damned:  
For Chryst came not for the righteous deliverance,  
But for to call sinners to perfect repentance.    

The second Article.  

Now to the second article, to their proposition  
To answer said the king, it needeth a distinction,  
But if we knew (quoth his grace) of what Church ye meant  
We doubt not a response to your incitament:  
But mean what Church ye will by your improbity,  
And we will prove therein we have naught institute,  
But God's law and man's for all your procacitie,  
With more ground than our ancestors before have execute.   

He showed them Edward the first, with the .v. &. vj. Henry,  
His noble ancestors of famous memory,  
To their own use subverted of Abbeys a multitude,  
Some a hundred some more, than accounted no turpitude,  
In like wise his grandmother, ten bishops with the Cardinal,  
Then marveled he that rather they had a knave or twain,  
To lead a profane life, than he their Prince natural,  
To enjoy them from foreigners, his charges to sustain.    

To the Article Church.  

It was reason to know their purpose effrenate,  
Whether they meaned Christ's church the christian congregation  
Or the Lapidous synagogue procript & relegate,  
The great city I suppose of the whore of Babylon: 
Apoc. 18 Rom. 9 1. Peter. 2 Esay. 28 Dan. 8   
For Christ of the true Church he is the corner stone,  
The which the edifiers and builders refused,  
But alas for pity, his church is almost gone,  
These Antichrists with faces themself have so abused.   

For Paul saith that we are the temple sanctificate,  
And Cephas, john, and james, seemed pillars for to be, 
1. Corin. 6 Galath. 2 2. Peter. 1 2. Corin. 5 john. 4.   
Peter and Paul, tabernacles themself do nominate,  
And Christ to the Samaritane said, woman trust me,  
The time is and shall, that in espirite and verity  
The true honourers shall honour, but not in the mountain,  
Nor yet in jerusalem, for my father verily  
Is a spirit, and requireth such honour for certain.   

They confess and deny not that the christian congregation 
Gene. 28 Exod. 25 3. Reg. 6. Math. 23 Hiere. 7 Esay. 55 john. 2 Math. 21   
Is a Church espiritual, but they jacob signified,  
The other Church moral, pouring out of the stone,  
And after the Tabernacle the temple was edified,  
And Christ said, the temple, the gold sanctified,  
And my house shall be called the house of oration,  
Where he whipped them in the temple, these words he specified  
And a place for to work in it needeth to salvation.   

But I say the stone, tabernacle and temple that stood,  
Was figures of Christ, for by disobedience  
Of Adam, the earth was maledict of God.  
Wherefore God and his word, with man's true diligence,  
Sanctified those things to give God reverence  

Psalm. 32 1. Timo. 4  But now all creatures are blessed and dedicated,  
By God's word and his prayer by Christ's due obedience,  
And worthily restored to their first estate.   

Now where Christ said the temple the gold sanctified,  

john 2 Hiere. 7  And that my house shall be called the house of oration,  
At that time these shadows might well be specified,  
For they were not full defined to his mortification.  

john. 2  But where he whipped the sellers for their ill ornation,  
It was not only for their indecent acts onerous,  
But signified our prelate's with the whips of damnation,  
For selling Christ's sheep, and his doves most amorous.   

And lest the elect should have judged the thing permanent,  
Mark the prompt purveyance of the divine deity:  
For the jews asked a sign for to prove him negligent.  

john. 2  Destroy this temple quoth he, and within days three  
I shall build it again, and john saith verily,  
He meaned of his body the temple omnipotent,  
Thus to the jews parables he spoke in obscurity,  

Math. 13  But to his disciples he showed the truth indigent.   

The Apostles remembered after the resurrection,  

john. 2 Mark. 15  What jesus Christ said, and understood the scripture,  
And the temple vail rove at his death and passion:  
Which signified by similitude, the temple lost his cure.  

Act. 7 Act. 17  Saint Steven, and S. Paul this thing do discover,  
Saying of a surety, who will understand,  
That the highest of all dwelleth not, I make you sure,  
In no temple nor mansion made with man's hand.   

Moreover Saint Steven took scripture to record,  

Esay. 66  The Prophet saith heaven is my seat, and earth is my foot stole  
Then what house will ye build for me saith the lord,  
Or what place shall I rest in, to make my proper soil?  
Hath not my hands made all this by my ministration?  
Meaning who can edify a better thing than I,  
And all things I sanctified in the inchoation,  
And the earth cursed for Adam, for Christ do I sanctify.   

To these words predict Esay the Prophet, 
Esay. 66   
He saith to what thing should I regard too than,  
But only to the pure, simple, contrite espirite,  
And the fearer of my words, meaning by a man,  
And sacrifice he dispraiseth, in as odious ways as he can, 
Esay. 1   
So doth David also with the outward operation,  
Accepting a faithful, humble, contrite man,  
And nother stone ne place, ne foreign demonstration.   

jesus commanded to make our supplication,  
In our conclave privily, and to shut fast the door,  
And Paul intmate his mess and his iteration,  
In a chamber where the young man fell in the store. 
Math. 6   
Whom to life he revived after his fall and pressure,  
And two years in his lodging he made his predication, 
Act. 20 Act. 28   
Without superaltar I dare make you sure,  
Thus said he his mess with a heavenly incantation.   

To the hebrews we may see the things ceremonial,  
Are extinct and expired, 
Heb. 9 Heb. 10 Deut. 5 Exod. 20 Galath. 3 1. Corin. 12  and clearly abrogate  
By Christ our saviour, and if they were moral,  
Fructuous abundance cometh by their works operate,  
But life everlasting that is by Christ preparate,  
And we are sons to Abraham, and his heirs natural,  
By faith and fidelity, but not of flesh carnate,  
And in likewise God's temple, and one body mystical.   

Yet this notwithstanding it is convenient,  
To have places appointed by laws positive,  
Where the congregation may meet indifferent,  
To receive Christ's sacraments, their faith to revive,  
And to pray in Communion with hearts intentive,  
And to hear Christ's words and true Euangelion.  
So men in their hearts could faithfully descrive  
Every place, as necessary as it for salvation.    

Of Religion.  

Now touching the Abbots to live with pain solitary,  
It is a moral virtue, for so did Elizeus,  
Elias and john, and sithence Christ's mortality,  
divers Monks and women have led a life virtuous,  
Both together confect, so saith Eusebius,  
In likewise did Ephraim, Macarie, and Martin,  
And also Saint Jerome and Hellodorus,  
Living in poverty like to Christ's discipline.   

These with perfit love and with a pure devotion,  
Knowing that by Christ they were justified and redeemed,  
They kept themself solitary upon their own mere motion  
By no man's coaction, but freely unconstrained.  
They passed of no living, nor yet the world esteemed,  
But sold that they had, and took wilful poverty,  
Thus living sole alone, thereby they rather deemed  
To follow Christ's cross with all their simplicity.   

They watched and abstained when that the flesh rebelled,  
To mortify themselves to keep perfect chastity,  
Many virtues voluntary they wrought uncompelled,  

Math. 15 Esay. 29  As prayer with the mind, but not with lips only.  
Loving one God in their communion busily,  
The profession of baptism, was their whole intention,  

Galath. 4 Ezod. 20  They passed of no bells, no senser nor ceremony,  
But to keep gods commandments, that was their invention.   

They lived by works industrious as did the Apostle Paul  
And I suppose sectante to his fibralitie,  
Was better than theirs and more beneficial,  
For many were converted by such public liberty.  
For to be made a gazing stock, he thought no inanity,  
Yet the laws of God in him was irrefragable,  
He lived chaste and sober always in mendacitie,  
For where God inspireth, man is not culpable.   

There followed after Palla and Marcill,  
Eustochin and other with contemplation,  
Then Gregory, and Montane began an other spell,  
So did Benet make Religion after an other fashion,  
Putting in old Uessels new wine of delectation,  
And patched a new clout to a broken garment old, 
Math. 9 Luc. 5. 1. Timon 4.   
Professing this and that, by a new altercation,  
Thus mark with a hot iron their conscience needs they would.   

But Saint Bernard reformed those little abusions,  
After that Francis Norberius and Dominick come to,  
And of them is come Sects with divers ill conclusions,  
As collects and minors, and Obseruaunts also,  
With a monstrous multitude of Friar beggars more,  
Professing Cowl and Cap, with things of ociositie,  
Not trusting Christ, a mean sufficient in woe,  
But mixeth him with others for their opportunity.   

But now Religion is a vile abomination,  
For Peter's name was Cephas which is a very stone,  
And we are living stones, by Peter's declaration,  
And Christ is the head Capital, and other head is none,  
But they have this reversed and left this Church alone,  
And have gotten a new God, 
Dani. 9 Dani. 12.  even Daniels desolation,  
And have set up Crags coopert with houses many one,  
To cloak their deeds libidinous and incest fornication.   

They incline with their heads to figure humility,  
With garments dysguised as the pharisees did before, 
Nun. 15.   
But alas, they lack their pricks to put them in memory,  
And the precepts described in their garments evermore, 
Nun. 15.   
But Tunica inconsutilis, that is not in their lore,  
Thereat muse I much in their acts scrupulous,  
But tush it were to cold, it is abject therefore,  
And they need mediators more than Christ jesus.   

They mumble with their lips, with rich Copes & kels,  
And chanting with their chastes like Owls in a frost,  
They duck & they sense, and they trump up their Bells  

Nun. 18.  And sprinkle water fast, but the read Cow is lost,  
Candles are illuminate and let on every post,  
Before a gorgeous Idol fresh figured and guilt,  
And though it may be suffered, yet thereby hath been lost  
Many a Christian man, and many a soul spilt.    

Of Images and Religion.  


1. Cor. 6.  But let us leave things léeful, and keep things expedient,  
For I may eat, drink, & sleep, but it profiteth not my soul,  
But in my conjecture that is not expedient,  
The which may provoke to a thing prejudicial,  
And questionless the first commandment is moral,  

3. Reg. 6.  Although there were cherubins in the temple edified,  
It was but a shadow, and these things ceremonial,  
By Chryst were replete before he was glorified.   

And in case one commanded their Pastors to refrain  
From putting in of Cattles in his great close several,  
And afterward commanded they should put in twain,  
Which after he repelled, then by their minds actual,  
They should eat up the close against their accomptall,  
But might he say then he being discontent,  
Because he put in twain, they thought it judicial?  
To this resembleth the aforesaid argument.   

Yet Images no doubt they might be permanent,  
If they were used according to the king's convocation,  
But that will not be, men are so negligent,  
For one showed me of two Roods besides the friars habitation  
In Gréenwitch, which would sweated for equal ministration,  
S. William of york (quoth an other) will sweated with abundance  
To keep House bridge from floods, now this abomination  
Our Prelates say, is scripture & Gods divine purveyance.   

So the jews when they honoured Astroloch and Baal,  
With the grove Images and Gods of gentility,  
I think they believe they had a God judaical,  
But yet they suffered other to get more fertility,  
Then may it be said, sure they forsook him truly,  
To mix him with the Stars in the sky stelliferall,  
And other Gods being bound to serve him only,  
Now as they did do we, 
Esay. Math. 7.  with our sense allegorical.   

The ceremonies of Religion are a hundred and more,  
As bread, and ashes, and Organs verily,  
With Te Deum laudamus Simbalis & organo,  
But David meaned to love God in every jocundity,  
I marvel they dannce not as he did properly,  
For the dumb dogs have lost Gods Organs most diligent,  
Suffering Wolves to devour his Sheep with rapacity,  
For default of declaring the truth of his Testament.   

For dame Nice and dame Wanton, they set in the choir,  
Chéeping like a Gosling, and looking one sir john,  
They had rather than five pence to have him elsewhere,  
If one ask how I know it, I will ground on this stone,  
They are fat, and fair of flesh blood and done,  
And have not received the spirit of verity,  
And seeing they be carnal, I may judge them every one,  
To be frail and incontinent with fleshly lubricity,   

None entereth to religion with any true devotion,  
For the most part be infants, and put in by coaction,  
And none of free will, except for promotion,  
Or else for despair to do satisfaction,  
And some for very sloth to do no worldly action,  
Professing obedience, poverty and chastity,  
To which three essentials they make their contraction,  
And to many trifles more the which is but vanity.   

And as for their poverty, there is neither Knight nor Lord,  
Earl, Marques, nor Duke like them in abundance:  
And as for their obedience, all men can record,  
They are high Rebellions against true allegiance,  
Having both their King and their God at defiance:  
And as for their chastity the visitors knoweth well,  

Gene. 18.  For Sodom and Gomor had never such ordinance,  
Their pollution and ways, I ashame for to tell.   

Now believing in works is despair & carnality,  
Their vows are like jews' vows, therefore they be vacuate:  
For here is Christ, or there is Christ, & hope not in him only  
Is like to the devils faith from hope clearly separate:  
Therefore they may marry and leave their fond estate,  
Because they were ignorant and make revocation,  
For small availeth baptism though they be regenerate,  
Where after they despair in Christ's justification.    

The iij. and iiij. Article.  
Now to the iij. and iiij. Articles, Laws and common weal,  
Was replied this xxviij. year, we being a King,  
We think in those things our wit should more excel,  
Than in our adolescence, or yet our beginning:  
And he reckoned his constant subjects for all their contriving  
Would accounted an● repute & describe none other ways,  
And what should they redargue, naught but commons being,  
Which knew not the usage concerning friendly affairs.   

To this and of the iij. Estates of the Church.  

Now to the right of this request contumelious,  
And hath not the King condemned mortuaries,  
And proving of Testaments which was right tortuous,  
With the abusion of tot-quots and pluralities,  
And the fermholdes of Prelates and their ill qualities,  
With Hariots and much to us right audible:  
As the werewolf of Rome devouring thesaurizes  
Of region and soul to us right audible?   

For I would it were noted, that every other sect  
Not being under grace, comprehendeth one estate,  
And we that are Christened Gods children elect,  
Comprehend an holy Priesthood and a Church dedicated, 
1. Peter. 2   
Which in three estates hath long time been nominate,  
First the spirituality, and then the temporalty,  
The third the Commons, which in my consent,  
The using thereof hath caused much heresy.   

For all are spiritual in baptism regenerate,  
And God's sons by adoption to a new revocation,  
believing in Christ, and repenting their estate,  
They be brethren coequal of one generation,  
Though there be diversity in the ministration:  
And I suppose verily this Church called militant,  
May be signified like the heavenly habitation,  
With orders nine a very Church triumphant.   

These orders notwithstanding may well proceed of three  
Even as it doth of Hierarchies celestial,  
And in likewise we may resemble the Trinity,  
Three estates undivided and one deity at all:  
For we are one body and Chryst the head capital, 
Rom. 12. Ephe. 4.   
Therefore I think in mine imagination,  
It were well done we all were called spiritual,  
By names thus following by this protestation,   

The spirituality of the eternal ministration,  
The spirituality of the temporal justification,  
The spirituality of the mundane occupation,  
Now these men are one, but not their operation:  
For think ye that Moses was not as good as Aaron, 
Reg. job. jud.   
And was not David, and job and judith right virtuous?  

Levit. 10.  And Nadab and Abihn of ill conversation.  
And many more than they with deeds superstitious.   

It is not Francis girdle nor Aaron's mitre high,  
Nor yet sir john's crown, nor gentle sir Thomas tippet,  
That maketh a more virtue, nor yet a greater degree,  
But blessed are the hearers of God's word which is kept,  
Yet if an ill man may minister heavenly ministration,  
The influence should be good, it appeareth very well,  
Though an ill tree hear no good fruit of his own operation  
Yet of the tree it is grafted, me think this fruit should smell.   

These should follow Chryst with all their simplicity,  
To mortify themselves as nigh as nature can,  
With poverty, with pain, and in humility,  
Without hypocrisy to give light to every man,  
Their virtues should resplendsh, as doth the bright Titan  

Math. 5.  To glorify their father which is celestial,  
They should be salt to season, to subdue Leviathan,  
And abstain from sins, and pass of nothing carnal.   

They be free to wed or not, it is at their liberty,  

1 Cor. 9 1. Cor 7. Math 14. 1 Tmo 3 Titus 1 Cor 9  If either were commanded, the other were inhibit,  
Howbeit, it were well to follow Christ in chastity,  
For jesus saith himself, who as may let him take it,  
But it is better wed than burn, so saith the apostle Paul,  
It is leeful he saith both to Titus and Timothy,  
And he saith that Peter and the lords brethren all,  
Led Sisters to wives without ambiguity.   


1. Cor. 9  In this chapter Paul showeth great liberty,  
They that sow things spiritual, should reap things carnal,  
And that as ministers used of old antiquity,  
So should they have for preaching the truth evangelical,  
But yet in his Epistles this is the sum total,  

Cor. 7. Ma●h. 10.  The workman his meat and reward should be devised,  
And so saith Chryst himself, wherein concludeth Paul,  
That they aught with meat and clotheses to be sufficed.   

These should preach with true predication, 
Gen. 3. Rom. 5. Gala. 3 Rom. 10. Eze 20. Lu●. 16. Rom. 7. Gala. 3 Deu. 27. Math. 5. Luc. 20.   
How that disobedience hath given death and damnation,  
And how the law was given to know to reconcile again,  
Whose works wrought outward is little more than vain  
For thereby cometh abundance and copious fertility,  
But inward from the heart that giveth life eternal,  
But if one once think against it by God's true equity,  
There is death & condemnation unto the pains infernal.   

And after these things timorous they should preach repentance  
And remission of sins by our saviour Christ's diligence,  
As a lamb undefiled he hath made deliverance,  
And made our atonement by his true obedience,  
His death hath slain death & all the devils pretence:  
To them that believeth it and made justification,  
After they be baptized they have for their defence  
The gift of the holy ghost to keep them to salvation.   

Now who believeth not this with this key is bound,  
That it can not be dissolved with the Roman Acheron,  
Nor with all his children living on the ground,  
As Aletho, Megers, nor yet Tisiphone,  
Nor by his own works, nor no man's optation,  
But believing this truth the other key dissolveth,  
For on this stone is builded the Christian congregation,  
which the edifiers must build on, 
1. Cor. 3.  or else it naught profiteth.   

Thou art Chryst quod Peter, the son of the living God,  
Here Peter confesseth all, 
Math. 16.  not knowing it no fail  
Of himself, for he spoke it not of flesh and blood,  
And against this Rock hell gates nor sin can prevail,  
Christ promised the keys of knowledge because the wits are frail:  
In the same chapter to declare it Christ began,  
I must die and rise (quoth he) to Peter let his tale, 
Math. 16   
Spare thyself master he said, thou offendest me quod christ sathan,   

Thou finellest worldly things (quoth he) but not things celestial. 
Math. 16.   
Here is to be noted that Peter reckoned plain,  
That he was Messiah or a Saviour temporal,  
Therefore Chryst behight the Keys the truth to certain.  

Math. 18  In the eighteen of Mathewe he showeth more again,  
For binding of Heresies unto the apostles all,  

joh 20.  In john we may see the Keys they did obtain,  
To loose and bind sins and that with power coequal.   


Luc. 16.  Chryst commanded saith Luke before his ascension,  
The apostles to go to the world universal,  
To preach his tidings glad and true Euangelion,  
And who is baptized and believeth it, they shallbe saved all.  
Now this key loseth from all sins in general:  
And who believeth it not, damned shall he be,  
Now this key bindeth, and Chryst in especial,  
Of faith wrought the miracles in his humanity.   

In Jerusalem the Apostles by inspiration,  

Act. 2.  Were inflamed by instinction of the holy ghost,  
And received new tongues, with the declaration  
Equally divided as well to lest as most,  

Act 15. Gala. 2.  In the xv. of the Acts, there james he ruled the roast,  
And Paul checked Peter this appeareth verament:  
I marvel why then of Peter that they best,  
For their power and their deeds were all equipollent,   

Every Apostle, Priest, Deacon, and Senior,  
In his See or parsonage or his habitation,  
Should after twice monishing call every Lepor,  
Denying Gods laws before the congregation,  
And if he repent not then is their ministration,  
To expulse him as an erroneous Publican,  

1. Cor. 5. 1. Timo. 1.  And give him to the Devil by excommunication,  
As was Himeneus and Alexander and the Corinthian.   

But when he believeth with perfect repentance,  

2. Cor. 13. Math. 18.  They must edify & not destroy, and absolve him again,  
And it be seventi times seven. times they must make deliverance  
But for close sins confession in sinketh not in my brain  
In the ear so particular for to be had so plain,  
As to show quo, 
2. Reg. 12.  ubi, quomodo, quando,  
For David said to God peccavi for certain,  
And confitebor tibi in toto cord meo.   

As concerning confession particular,  
There is no private Scripture, nor yet auricular,  
Except the veterous antic shadow old, 
Levit. 16.   
Of the escape Goat with the sins upon her horn enrolled:  
But by saint john Baptist, and Scripture much more,  
General confession that is evident, 
Math. 3.   
So should our Prelates by their office evermore  
Give absolution unto the men penitent,   

And minister the Sacraments with good reformation,  
To eschew from sins, and to live in amity,  
To love God & their neighbours, 
Gala. 5. 1. john. 3. jacob. 2. Math. 6.  and in their predication  
Declare how the law is grounded on charity,  
And as they remit others, forgiven shall they be,  
Instructing from debate, rancour and detraction,  
And if this avail not, then belongeth it properly  
To the power of justice to correct by coaction.   

Here may we fetch the temporal justification,  
By the father commanded to No to do equity, 
Gene. 9   
As death to have death, and for reformation  
juda would have brent Thamar for incontinence, 
Gene. 28. Exod 21. Exod. 22. 1. Reg 10.   
And Moses had laws for debts and for felony,  
For lechery and murder, and things m● a multitude,  
And after judges kings had the same authority,  
For punishment of sins with the outward turpitude.   

Some happily will say this power was abrogate,  
I confess it and deny not, unto a man righteous  
There is no law given, but for sinners intoxicate:  
But inasmuch as the tars would destroy the corn fructuous  
And many be called & few chosen, this power must be prosperous,  
To correct all tyranny by a brotherly zeal,  
And there is no man living so perfect and virtuous,  
But the old Adam in his flesh sometime he will feel.   

Though the gospel know no laws, but groundeth on charity,  
Yet we may take in hand for the disobedient,  
Which will not reconcile them by humility,  
To complain to the judge to make them to be shent,  
And he to the Minister to give the preferment,  
To put them irremediable into captivity  
Till they have paid the last farthing, this in not tegent,  

Math. 6.  But permitted by Chryst in Matthew we may see.   

Who layeth hand on the sword (quod Christ unto Peter)  
Shall perish with the same, and for the thieves crucified  

Math. 26.  He gave no rebuke, and he said to the Minister,  
If I have said ill, record ill, these words he specified,  

john. 18. Math. 8.  To the Centurion soldiers was nothing notified,  
Yet Chryst praised his faith and humble submission.  
Saint john to the soldiers these words modefied,  

Luk. 3  Be content with your wages, and work no oppression.   

Thus it followeth these men should be as virtuous,  
As the other power should but for ministration,  
By a brotherly zeal to correct things tedious,  
As murder, rape, theft, felony or treason,  
Sin, incest, adultery, stuprum, and fornication,  
Extortion, oppression, simony, and usury,  
And every detestable outward abomination,  
As deceit, perjury, buggery and Sodomy.   

The third office, the mundane occupation,  
Was commanded to Adam in Genesis we may see,  

Gene. 3.  And by the holy ghost and his inspiration  
The influence thereof hath much diversity  
For the profit of man and his utility,  
And in Moses' law commanded was the same,  
And Chryst of his goodness and benignity,  
This office and power did not correct ne blame.   

He commanded not to care for meat drink and cleth, 
Math 6. Luk 12. Psal. 4. 1. Pet. 3. 1. Timo. 5. 1 Pet. 2. Ephe 6. Col. 3. Titu 2.   
As who say, our minds on such things should not be,  
But to provide it and have it he hath confirmed both,  
For he used it himself in his cathedralitie.  
Paul saith, worse than an Infidel in cenositie  
Is he which will not for his household provide,  
Peter and Paul to servants for industry,  
Commanded to obey their masters for their guide.   

Much Scripture recordeth this office not profane,  
If they be wrought in faith they be good works no doubt,  
These should be always operous men's needs to sustain,  
And not inprompt, but assiduous their works to bring about  
As to delve, to dike, to spin, to grind or bolt,  
For their household charges and their reparation,  
Be it Tinker or Cobbler which setteth but on a clout,  
They may work when they need, & hinder no salvation.   

For necessity Paul wrought and made divers tents, 
Acts. 18.   
And for error of the weak as I suppose and guess.  
But our Prelates should not so, having leeful stipends,  
For fear of filthy lucre, and hindering their office,  
Artificers and labourers should work this business,  
And justicers do justice with all their might & puissance.  
Here the hand and the foot can not well express,  
Nor the foot to the loins, I need not thy assistance.   

This church or body must have a head general,  
Which is Chryst God and man, our Lord essential,  
And his general minister for gracious influence  
Is the holy ghost promised by his magnificence,  
And I am with you said he unto the world's end, 
Math 28.   
That is, with us say the prelate's, for his church can not err:  
That is not so say I, marry God defend,  
For of all creatures there is no men were.   

Was the holy Ghost in him that deceived Celestinus,  
With a trump in his ear, and so got the Papasie?  
Or with him that took out of his grave Formosus,  
And dight him in a chair in his pontificality,  
And stroke of his head to revenge his old injury,  
And one deprived another without any fail,  
And made him ride to Rome to his incommodity,  
With his face reversed spectant to the tail.   

One bequest himself long life by the spirit of prophesy,  
And soon after broke his neck without incolumity,  
And through discord in seven years there were puppets nine  
And one through strife put out another's eyen:  
And Semachus, and Laurence, and many more did come  
To the Roman See with great abomination,  
And forty more than these in Catholico pontificum,  
Their deeds are not described for their great detestation.   

Three at once was a trifle for the room to compare,  
Or with the Arians opinion Liberius infect,  
Their vice in ten volumes one can not well declare,  
As joane English, a woman their puppet elect,  
Which traveled in procession, which is an ill respect,  
That the holy Ghost with them should govern & domine,  
For let their deeds be weighed unto a true effect,  
And by all gracious virtue their works hath lost the sign.   

I marvel by what signs they do thus inherit,  
By three crowns, or by crosses, or pillars principal,  
Or orders devised should thus have the espirite,  
Or miters, crotchet or Crowns, or hats Cardinal,  
With tippets or rochets, or garments Pharisaical:  
Chryst used not this, nor his Apostles dear,  
But were prudent as Serpents, and simple as doves all,  
With poverty and pain to make their faith appear.   

They spoke with new tongues without human instruction,  

Acts. 2. Acts. 24.  Some revived the dead and maladies mortiferous,  
To palpe Serpents ne venom to them was destruction:  
Some Disciples prophesied with many signs virtuous,  
And said not master, master, and used things sumptuous,  
For when Christ said, I am with you unto the world's end  
That was with you, & with such elect to faith prosperous,  
My grace by instinction will I ever sand.    

Of the supreme head of the Church in earth.  

Now to punish, not proceeding upon the holy Ghost,  
Within realms politic there must be heads capital,  
And to command those things to be done to the uttermost,  
With all human business and justice terrestrial.  
Our prelate's should not their works should seem temporal  
Christ's kingdom was not here, then who should have the power  
But the owners of the soils to keep truth legal  
Be he Marquis or Duke, Prince, king, or Emperor?   

All power in heaven & earth quod Christ is given to me,  
Our prelate's can challenge by this no domination, 
Math. 18   
For they must follow Chryst in his humility,  
And not in the power of his glorification,  
Who would be master, 
Math. 10  must serve to do ministration,  
And the disciple above his master should not be,  
It is enough to be equal by Christ'S declaration,  
Now our Prelates by this should have no great sovereignty,   

When Chryst said all power, that is to understand,  
Both king's power, 
Math. 28.  and every power by my father constitute  
As now corroborated and put into my hand,  
Their offices under me to do and execute:  
For he came to loose no laws by his father institute,  
But to make that perfect which should give life perpetual,  
And that should those ministers always execute,  
And preach to all creatures the truth evangelical.   

In the same Chapter it followeth apparent,  
His precepts should be observed before which he had said,  

Math. 28.  And which is Gods give it God, these words are illustrant,  
And which is Caesar's give Cesar, no man can this persuade,  
And Peter for Christ and him tribute to Cesar paid,  

Luke. 22 Math. 20 Mark. 10  some will say like gentiles, they should have no king ne lord,  
This maketh not for their purpose by no reason made,  
But against their Roman viper all scripture to record.   

When Christ said there shallbe no king over you,  
That was, your righteousness all other should transcend,  
Ye should need no law, for vice ye should eschew,  
For Christ came to minister all virtue to amend,  
And not to have a minister for that he would offend,  
But for obedience and under governance,  
When he paid the tribute that doth the truth pretend,  
And Peter proveth it plain Gods divine purveyance.   

Some will say in the Acts, and by Paul we may see  
That the Apostles to Princes were not obedient,  
In election ne usage, but among themselves free  
To them I put the case by way of argument.  
If the king's grace should sand by his mind benevolent,  
Twelve discrete persons to the regions of Asia,  
To the Turks lands or Sophies to preach Christ omnipotent  
And to Prester john's, and the great Canis of Catha,   

These would elect those which in faith were constant,  
To minister and preach and make predication,  
And clean abject those in faith which were variant,  
And of the Turk and the Sophy make no reputation,  
Of Prester john nor the Cane, nor their laws of damnation,  
Yet peradventure they would consult in one,  
To persecute for their laws and make indagation,  
To mixed them with Christ's to make their faith more prove   

But if they had once their purpose obtained,  
As to convert the great Turk or any such potestate,  
Were it reason that then the Prince should be constrained  
To relinque and forsake the power of his principate?  
Not, for reason would this, he should be onustate,  
To command and see Christ's laws in execution,  
And to keep temporal justice by his laws inveterate,  
So they repugn not from God's constitution.   

To this may resemble the Apostles usage,  
As to elect Mathias and other for certain, 
Act. 1   
And to mix with Moses law the people to encourage,  
Commanding from strangled and blood to abstain,  
And Timothe was circumcised, 
Act. 15 Act. 6 Act. 21  this doth appear plain,  
And Paul made a jewish vow at james request.  
Thus diversly they wrought their purpose to obtain,  
Sometime depriving laws to bring all to the best.   

Paul saith, among jews he become as a jew,  
And a Gentle with Gentiles, thus was his direction,  
But when he perceived the men firm and true  
Converted to Christ with faith and perfection,  
He used no cautel nor no such suggestion.  
This is evident where to his friend Timothée,  
He commanded for kings to make intercession, 
1. Tim. 2 Tit. 3   
And to Titus to obey to power and authority.   

To the romans he saith, 
Rom. 13  let every soul submit  
Himself to the authority of the higher powers,  
Concluding of God constitute is it,  
And who as it resisteth God's ordinance devours  
To his own damnation, and he saith, governors  
Bear not a sword for nought, nor only to take vengeance  
Of the iricund and ill which be malefactors,  
But also must be feared as touching unto conscience.   

For this cause pay ye tribute further there saith he,  
For they are Gods ministers for the same serving,  
And Peter all this with words of facundity  
In his Epistle doth express without a word swerving,  
Further commanding by a Paraphrase speaking,  
To honour their king: now these things iterate,  
Do prove all powers of God from beginning.  
Without any question or any thing excusable.   


Gene. 17. Gene. 34.  Now all powers being by the Apostles approbate,  
These indoct dulbarts with senses obtusate,  
In the Bible may see how fathers always,  
As Abraham, Isaac, jacob and juda,  
In the law of nature ruled over circumcision,  

judic. 6 judic. 7. Nume. 15.16.  And in the law written judges of habitacle,  
As Moses, joshua, Samson and Gedeon,  
Commanded priest and Levite to rule in the tabernacle.   

And in tabernacle & temple kings had the duction  
Of Prophet Priest and Levite, and every thing sacrate,  

Reg. 10.  Saul had not only this, but by God's instruction  
The virtuous had the same, as David veterate,  
Ezechie, josias, and josaphat sanctificate,  
Solomon and all after the captivity,  
The imperial gentiles ruled the Church dedicated,  
And oft by the prophets confuted much heresy.   

Nabuchodonosor was one, and Darius also,  

Dan 14.  At Daniels intercession destroying false Baal,  
Search the Bible through and ye shall find more  
Authorities than these by a thousands clear several,  
Yet if the greedy Griffons and vile toads terrestial,  
Which feareth the world by their aviditie,  
Believe expositors more than truth canonical,  
Then let them look Hamo for their security.   

Et Epistola Gregorij ad Mauricium,  
Et Epistola Gregorij ad Theodorum,  
Et descriptio Augustini contra Cresconium,  
Et Epistola Augustini ad Bonifacium,  
Et divus Thomas de regimine principum,  
And the writing of Isidore with Origens' declaration,  
And many more than these too long to show or sum,  
Unso mefull and sourrill to length such protestation.   

What can they say now, but by a Counsel general  
Contrary was determined with great sagacity,  
The which cannot err, and there was all scrutal,  
To them I respond and their naughty semitie,  
That Counsel had not the spirit of verity,  
For than they believed not Christ'S justification,  
But mixed it with works, the which made properly  
Their Counsel to be nought to Christ's derogation.   

For that not in scripture it is nought but sin, 
Rom. 14 jos. 1 Deute. 5 Deute. 17 Deute. 4 Deute. 13 john 15. Math. 25.   
Ergo, it is nought their Counsel is vacuate,  
From the left nor the right hand they may not begin,  
Nor add nor detray from God's law most dedicated,  
All plants that he planteth not they must be eradicate,  
And thirdly Princes thinking it was good devotion,  
To have God's laws from worldly things sequestrate,  
They consented to a Governor upon a small motion.   

This was done conditionally the faith to refirme,  
And not for traditious and false Ipocrisye,  
And if there were no more for the whole aphorism,  
This was sufficient to defeat the false papacy,  
And james of Jerusalem was the first Bishop verily,  
And who so list to search in the Counsels of Neceyne,  
Among four patriarchs Rome had the least Ancienty,  
As of Antiochia and of Alexandrine.   

Constantinople said they were superior,  
When Focas the Emperor elect the fourth Boneface.  
Questionless Rome was rather inferior  
To this, usurped power all right did deface,  
Who list to know the truth, read the story of ●ocas▪  
And we have no authors but by apocrypha,  
That do testify that ever Peter was,  
At Rome in his life, but at Antiochia,   

And Paul recordeth to the Gentiles he preached, 
Gala. 2. Rom. 11 Acts. 9 Ephe. 3 Rom. 15   
And also Ananias in the acts doth declare,  
How the Kings of the gentiles by Paul should be teached:  
Now what can the Locusts allege or yet pair,  
Except a wrong custom who will contemplare,  
For after Christ's days this is plain manifest,  
Six hundred year the custom was contrary,  
Therefore have they plain confirmed their Antichrist.    

Of Holidays.  

In an other thing than this, our Prelates have devotion,  
That is, to have days for Hallowss sabbatizate:  
Who would think such acts nebulous, to be of god's motion,  

Gala. 4. Collos. 2  When the Saboth day, for god which was only preparate,  
Seemeth by Paul to be more than semilacerate?  
For he saith, it is a shadow of certain things future,  

Math. 12. Luke. 6  And Christ said he was Lord over the Saboth figurate,  
And affirmeth it made for man, and man not for it sure.   

And this is plain, who giveth honour spiritual  

Exod. 20 Deute. 5  To any creature, but unto God alone,  
He breaketh the commandment, the which is most principal:  
And to fast and keep Saboth but unto him in throne,  

Math. 19 Mark. 10 Luke. 18  From the Metaphor of Christ themselves they do sepone.  
For to the youngman which said to Christ, good master  
What shall I do to get heaven? Christ answered,  
There is no man good, but in heaven my only father.   

And if men will allege with reasons rubiginous,  
As to honour God in Saints with such turpiloque,  
Their reasons are naught but devilish words rixous,  
The apocalypse is plain against their authority,  

Apoc. 19 Apoc. 22  For the Angel said to john, kneeling in humility,  
Take heed thou do it not: but honour God he said.  
Now this is sufficient, at a brief micrologie,  
All syllogisms and reasons shortly to persuade.    

Of Purgatory.  

Also for polling they have picked up a Purgatory,  
Spoiling Christ's blood and his misericorde,  
And by Machabeus they make such authority,  

●. Macha. 12  That precation for the dead it need to our Lord,  
Yet in the Old testament of a better record,  
David for his son which he had by Barsabee, 
2. Reg. 12   
After he was dead, would never concord  
To pray any whit for his soul's salubrity.   

And in the ninth chapter of Ecclesiastes, 
Eccle. 9   
These words are contrary to the book of Machabées,  
Which saith, that dead men the truth to discuss,  
Have no part of the work that is done under Phoebus.  
And in case this were not any thing dissonant  
To the prayer and oblation done to Machabeus,  
Yet to us now it is clean discordant,  
For we have atonement in light, and not umbrous.   

For our heavenly father these words did express,  
That he would be to us a father of all mercy, 
Gone 23 Math. 1 1. john. 1 Heb 10 Gala. 3. 1. john. 3   
And he hath given us Christ to fulfil his promiss,  
Which hath purged us with his blood without rusticity,  
And hath satisfied for our sins to our taciturnity,  
And by him we are righteous, perfectly justified,  
And to make right no right, it is no verity.  
Thus naught is their purgatori which they have specified▪   

And if one would allege to the Corinthians, where is said  
How ourselves shall be saved, 
1. Cor. 3.  yet as it were by fire,  
That is, by Christ the foundation which is laid,  
By whose deserving the spirit doth inspire  
With the burning zeal of charity only at his desire, 
1. john. 2 Math. 6.   
To love God and our neighbours, causing repentance,  
Making us to remit all trespasses and ire,  
Whereby we obtain of our sins deliverance.   

For God himself is charity, 
1. john. 4  and who abideth in it  
God remaineth in him, and ●e in God again,  
In the foresaid Chapter it is showed every whit  
By Paul's exposition, though it be not so plain,  
For following immediate, he saith these words again:  
Are ye not ware that the temple of God are ye?  
And Peter in his Epistle he doth concord again 
1. Cor 3. 1. Peter. 4   
To much of this purpose without nebulositie.   

For Peter saith that God would have all men to repentance,  
Certifying that the elements shall waste with calidity,  

1. Peter. 4  The heavens and the earth with every work & distance.  
As who say, who repenteth shall pass that minacitie,  
And repentance proceedeth upon grounded charity.  
Now, what can our prelate's allege for their excuse,  
Except by a usage of a false sequacitie,  
This word poenitentia the which they do abuse?   

divers have pronounced the truth of this word,  
As Erasmus and other, right rutil of record.  
How be it, I would that infants both great and small,  
Known how it cometh of penitet the verb impersonal,  
Which is to forethink, and that with heart contrite,  
And not to do penance ourselves to justify  
But to walk of a new and therein to delight,  
Which is great penance our usage to pacify.   


john. 8  It is plain how Christ to the woman of Cananie,  
Commanded to sin no more, other penance gave he none,  
Nor yet to no other, nor to the thief verily,  
But said in Paradise thou shalt be with me soon,  

Levit. 23.  And if we knowledge our sins, he is faithful saith saint john.  
And just to forgive us our sins intoxicate  

1. john. 1  And to cleanse us from all unrighteousness in one,  
Now this maketh purgatory to be clearly frustrate.    

The fifth Article.  
To the fifth Article where as was required,  
Seven Bishops with others which they called heretical,  
That proved (said the king) they shallbe surely punished.  
Howbeit we esteem them true teachers substantial,  
And this not proved, then is it judicial,  
They to have like punishment, which do this thing impute,  
And being so far distrust, he thought their words prodigal,  
Never ●earing ne seeing them 〈◊〉 ne execute.   

To this Article.  

This request doth resemble a story in Isidore,  
Which recounteth how king Philip besieged Athenes,  
And but only ten wise men, he asked no more  
To be delivered to put them to distress:  
But then the Philosopher called Demostenes  
He gave counsel nay to that work ruinous,  
And for to eschew that formidolous business,  
He put forth this fable to them commodious.   

Wolves sometime (quoth he) friendship to shepherds proffered,  
On condition that they would deliver their hounds to them,  
For your dogs are those said they, which hath our friendship barred:  
Whereupon the shepherds delivered the same,  
Then afterwards the wolves devoured them to their shame.  
And in likewise (quoth he) would they to our gratitude  
With great ferositie confound us to our blame,  
For default of men sapient our City to delude.   

Thus our wolves irat these Duns doctors rixant,  
If they had obtained, would have followed this fable,  
Devouring the elect all Christ'S laws mitigant,  
Depriving the truth, to rump every syllable  
By crafty Silogysmes and reasons variable,  
With counterfeit gloss, and sense tropological,  
Craftily sophisticate with reasons appliable,  
Making them to appear to seem anagogical.   

Thus would they have ruffled & rashed in their relatives,  
Searching night and day manupulus curatorum,  
With the exoruatory of Curates and many inventives,  
As Dorme securè, and Gesta Romanorum,  
With the annual usage of Ceremones parati,  
And the negotious search of Sermons discipuli,  
And many more than these besides their decrees,  
With constitutions and decretals, with such subtle lies.   

Albertus' de Secretis with Phisionoma Scoti,  
With much Art Magic, as necromancy,  
Some would study Orminancie, and some Piromancie,  
Some Idromancie, some Geomancy,  
Some Pedomancie, and some Ciromancie,  
Some Palmistry, with the science Mathematice,  
Lacking Christ's music and his geometry,  
With all his astrology, and all his arsmetice.   

And also with their Metaphisiks, and arts superstitious  
Over many to rehearse, with their Philosophy,  
Would have hindered God's word to good men meticulous,  
But thanks be to Chryst, and the high deity,  
Their purpose is defeted with all their vapiditie,  
To the honour of god and our most christened Monarchy,  
Our prince imperial and flower of Nobility,  
Which the Prelates named an unjust Heresiarchie.   


Apoc. 14. Apo. 19 Mark. 14. Luk. 21. Dan. 8. Math. 24 Luke. 21.  Now therefore let all men which have inspiration  
Look for a sickle, for the harnessed doth approach,  
Let them sing alleluia, and make jubilation,  
For the winter is past, and the sominer doth encroach,  
To the Roman Antichrist and all his friends reproach:  
Yea the Figtrée is green both fair and pulchritude,  
Myself of the small buds a Salad did encroach,  
And me thought it was pleasant, right sweet & dulcitude.   

For (thanked be God) saint Francis cowl is spied,  
And saint Bride's head, with saint Hellyns quickingtrée,  
Their girdles invented, and their fair hairs died,  
With their chalk oled for the milk of our Lady.  
Saint sith and Trenians fast, with works of idolatry,  
As saint Nicholas chair and saint Anthony's hell,  
With Turpine stone and Moses' yard so thee,  
With S. Katherine's knots, & S. Anne of Buckstones well   

And S. Wilfred Foorne of Ripon to keep cattle from pain,  
And his needle which sinners can not pass the eye,  
With S. john & H. Peter's grease for to conserve the brain,  
And S. Thomas hood of Pomfret for migreme & the rye,  
And S. Cuthbert's standard of Duresme to make their fees to fly,  
And S. Benet's bolt, and S. Swithens hell.  
And saint Patrick'S staff & saint William's head pardy,  
And saint Cornelis horn, with a thousand more to tell.    

The sixth Article.  

To the sixth article, where the Commons swerved,  
Finding fault that the Counsel should be of small progeny,  
At this said the king, we are greatly marveled,  
For we are not oblivious of what ability  
This our Counsel was at our incepte entry,  
For we had not very noble, but only Earls twain,  
And the lord Merney and Darcy of a mean generosity,  
To they were preferred by our father and us plain,   

Lawyers and Priests (quoth he) were all more than these,  
Therefore he marveled they were so obstinate,  
Considering his counsel now so noble in degrees,  
As two dukes, one Marks, with three Earls associate,  
Two lords, two knights, with four bishops congregate,  
And because they thought it more than somewhat necessary  
To have men learned, to have their minds approbate,  
The lord Cromwell & lord Audley they put in authority.   

And I perceive (quod the king) that some of you do enterprise  
As counsellors to us, which we never did admit,  
But we well advise you to leave such prejudice,  
And to meddle not of us and our counsel any a whit,  
For certainly for our part we will not take it,  
Therefore eftsoons eschew such things exprobate,  
For we have wit sufficient our counsel to admit,  
And need for that matter no counsel interrogate.    

To the Article.  

Now doubtless the devil poured out his venom here,  
To provoke them to demand so naughty a request,  
For of the seven bishops, there was but one clear  
Of the king's counsel, as plainly was expressed,  
And how transverse was it reason to complain of the rest,  
And to rail and to riot with great words tumultuous,  
And by a cloaked colour to say they were oppressed,  
And all to obtain their heresy voluptuous.   

To find fault with their blood, that was a great vanity,  
For true nobleness proceedeth upon man's condition,  
And not by inheritance upon old antiquity,  
For than were virtue to riches in subjection:  
Of Gaius Haminius who list to have inspection,  
Against Publius Cornelius did allege the same,  
And let them see how gentleness came at the first inception  
And they shall be abashed unto their own shame.   

And further let them look upon their own gentleness,  
Their estates, their blood, and their long annositie,  
And few of them shall found their own worldly nobleness  
Five degrees constant without mutability,  
For fortune turneth her wheel sometime to great furnitie,  
And sometime to illumine to a great donation,  
As from an Earl to a gentleman of small ability,  
And a squire to a duke, thus is her mutation.   

And among experience it may well be noted,  
Of the lord Audley & the lord Cromwell, the which they do diffame,  
Whose ancestors ere this were Barons well promoted,  
Till their fortune was transact, that which subdued their name  
And by credible information descended are these same,  
Of these two Barons of a worthy parentage:  
Therefore I marvel these people did not shame,  
To make such petition in such a furious rage.   

To speak of very noble, where may one compare,  
The king's grace reserved, whose high progenitors  
Have reigned kings in Britain above a thousand year  
Before Christ's nativity, as the first inheritors  
To Cadwallader surceased, and his mother predecessors,  
Have reigned 〈◊〉 the conquest, and of king Priamus,  
Before the reign of England his blood have been governors  
Sithence the condign reign of the an●iont prince 〈◊〉.  
Therefore why the devil did the slow wormes 〈◊〉 such 〈◊〉,  
As to rail of so noble a prudent prince purveyance,  
When Michael the Archangel durst not be so haut,  
As to the fetous Devil to give railing sentence, 
Zaca. 3.   
Striving for Moses, and for his deliverance?  
Peradventure to this text some will reply,  
Why railest that then thyself with such trenous distance,  
To whom I do answer, this is the reason why.   

For mine own cause I do it not, but only for displeasure  
done to my God & Prince, against divine ordinance,  
And Christ rebuked the Pharisees, 
Math. 23 john. 2 Gala. 3  & whipped by incussion  
diverse which were nought for his father's constitution,  
And the galatians were rebuked very sore by Paul,  
And divers more than they over long for rehearsal.  
Now here is to be noted how Michael the Archangel,  
For the words said to him with the Devil would not rebel▪   

Thus of the Articles to make a short conclusion,  
If they say they do it for the faith's reformation,  
The scripture is against their false cloaked collusion,  
Over that it is well known their false imagination  
For avarice was the cause to their own preservation,  
Inventing such a tale by a false unanimity,  
To provoke all other to have mitigation  
In their minds, for defence against their obscenity,    

The end of the Insurrection.  

Then Anglia the Empress inclusive  
Said, Holme thy long process and thy prolixity,  
Hath last so long from our matter fugitive,  
That almost I am east into a liturgy,  
And drowned in a dump with a tremous ecstasy,  
Therefore I beseech thee in this thing contentious,  
To show what the commons did after this reply,  
For the truth greatly to know I am desirous.   

And i● like your grace (quoth I) to reason of this responsion,  
The Commons met at York to Counsel in this thing,  
And there being permanent about the same conclusion,  
They had to them delivered a letter from the King,  
His grace's pleasure to them there pronouncing,  
That the Duke of Norfolk with other more of gravitude,  
Should meet them at Doncaster there to have commoning▪  
This matter to exsolue or else not to conclude▪   

To this the commons agreed universal,  
And so the day was set at Doncaster to meet,  
Whereunto the commons appointed men several,  
By the Baronage advise whom they thought discreet,  
Thus they appointed their numbered whole complete,  
Of every wapintage whom they thought florulent,  
And provided seven thousand to be phalarate at Pomfrei,  
Conduct together as a stolen for enticement.   

So at the day appointed both the parts met,  
At Doncaster predict to make their placitation,  
But assoon as they had their matter trounced and bet,  
The commons part abashed of their shameful obiurgation,  
Howbeit the king's counsel to make a good pausation,  
Promised if faults were they should be amended,  
So it could be proved by any true probation,  
Those articles or things the which they had pretended.   

And so by the Duke of Norfolk's intercession,  
There was granted a pardon and that in general,  
From Done to Twede for their whole transgression,  
Of all contempts and trespasses as well as things vital,  
Nine only reserved for whom with promise cordial,  
The Duke's grace behight for them to make providence,  
And so was all acquit for these causes actual,  
And mercifully pardoned for all their ill offence.   

Yet this aught to be marked in time of vacation,  
Or the pardon was given by the King's magnificence,  
U. thousand Cotes offence by the countries preparation,  
Was wrought and made for their corporal defence,  
And Boys went a procession as they would make pretence,  
And minstrels song songs with many more abusions,  
Moore like beasts than men to make so great offence,  
To vilipend their Prince with such naughty illusion.    

The later Insurrection.  

Thus of the first rising I made a definition,  
But yet the Lady Anglia took me by the sleeve,  
And said (Holme) I have more inquisition,  
Of a latter commotion which greatly doth me grieve,  
Done by sir Francis Bigot which maketh my heart fremeske.  
For he was reckoned one of the verity perculent,  
And what a shame was it contrary to flameske,  
And to forsake the truth such wrongful things petent?   

According to the proverb and it please your grace quoth I, 
P●o. 21. 1. Peter. 3.   
The Dog is reversed unto his vomit again,  
And the Sow clean washed in her puddle will she lie:  
What now (quod Anglia) I see thou dost but fain,  
For showedst thou not me, who as believe plain,  
Had the holy Ghosts gift to keep them to salvation,  
That saying (quoth I) I will not once refrain,  
If it please your grace to hear with good deliberation.   

It followeth not the gift should keep always from sin, 
Rom. 7. Gela. 5.   
For the old Adam will rebel and the Devil is invidious,  
The flesh with the spirit to repugn he will begin,  
That is, the ill spirit with the good is evermore contrarious,  
To make thorns to grow to let the corn fructious, 
Esay. 43. Act. 1.   
Howbeit the holy Ghost to them which be elect,  
At the last will subdue the old Satan viscous,  
And keep to salvation this is the true effect,   

And I doubt not his repentance who knoweth it inwardly,  
Though the Devil for to sift him his heart did resarcyne,  
By poverty and vain glory to have frugality,  
To make him prove to intent for to facyne,  
Well quod Anglia, no more, but now of this define,  
And show me how he ro●e and the insurrection,  
Forsooth Madam quod I, I will the same combine,  
And it please you give audience unto his ill suggestion.   

Truth it is after the commons had their pardon,  
The king sent Ask and divers more than he,  
And like a condign Prince to their costage and guerdon,  
Some had twenty pound, some sortie & some more verily,  
But Bigot this perceived with all his affinity,  
And thought the king would stay the matter by his prudence,  
And or ever they came home by their pervicacie,  
They purposed by craft to take Hull for defence.   

So Monks, Friars and Canons, and Eigot altogether,  
With many more of counsel, they sent for to espy Hull,  
One Halame a yeoman, but when he came thither,  
Knowles had an inkling of his coming at the full,  
Which manfully took him and there broke his skull,  
And ripping him found letters of a great pavitude,  
Which purposed plain clearly to disannul  
The King's purpose before by their high gratitude.   

But when Bigot heard that Halame was in captivity,  
He burned up a Bekyn and raised nigh twenty score,  
And sent fourth divers letters to collect more company,  
Himself toward Hull drawing ever more and more,  
And sent to them thither, Halame to restore,  
Craftily colouring that was his whole pretence,  
But by that Ask came home, the Captain before,  
Which wrote him a letter to leave his frowardness.   

When Bigot perceived this letter described,  
Not only by Ask, but by more of ability,  
Of his counsel before, then shortly he contrived,  
To devise in his heart this crafty subtlety,  
To call the burgesses of Beverley to him openly,  
Beseeching them record, he did not pretend  
The king's grace ne his counsel any ignobility,  
But Halame to obtain an ill deed to amend.   

And of this stolen away suddenly from his host,  
With a knavish Friar or a Paliard or twain,  
After that divers Gentlemen being of the coast,  
Took of them whom they thought most busiest for certain,  
By deed obligatory binding each for other plain,  
To appear at York at the consequent repair  
Of the king's counsel, thither to answer again,  
Such faults and injuries as should be showed then there.   

All other hearing this beginning for to rise,  
Casting in conjecture another time was better,  
Surceased of their purpose and naughty enterprise,  
For openly they knew by many sundry letter,  
The Duke of Norfolk would come, this nugous' thing they herd  
And thought them more ample their purpose to obtain,  
For they perceived he would amongst them long retard,  
Therefore they regarded not their fact for to refrain.   

But mark the provision which God did provide,  
For the king commanded justices at Hull for to sit,  
To inquire and to see what fault might be espied,  
And there by the country was determined every whit,  
Among themselves they could it not remit,  
But condemned Halame with other two so thee,  
Thus hanged were they three for the fault they did commit,  
As Haman in the steed of Mardocheus verily. 
Hester.    

Soon afterward the Duke to their news according,  
Came down by commandment justice to redress,  
By the way divers of Bigots' counsel meeting,  
Commanded by the king to appear for their business,  
But proceed did the Duke more wrongs to oppress,  
And kept at York a Oyer Determiner,  
Where by due execution were hanged for their frowardness  
Ten of pertinacity of Bigots' party clear.   

At that time present in a chapel in Cumberland,  
Bigot was taken and had to Carlyle Castle,  
Then by priests enticements rose the commons of Westmoreland  
With Cumberland associate, purposing to expel  
Bigot from the Castle, but then the city Carlyle  
According to aligiaunce, their malice did floxipend,  
Esteeming them as traitors so falsely to rebel,  
And them perturbed manfully their city to defend.   

The Duke then intending more justice to execute,  
In divers other places this Insurrection hearing,  
Gathered a great number these traitors to confute,  
For Rychmondshire & Kendal came at a short monishing,  
And there was of Yorkshire in his train following,  
divers gentlemen furnished to this battle vigorous,  
But at Barney Castle when they were there gathering▪  
The Commons had a brawl to them ignominious,   

For at Carlisle they lost with shooting at the City,  
All their arrows their artillery most principal,  
And then fled away from their villainous enormity,  
This perceived by the city and gentlemen patrimonial,  
They came forth with Spears v. C. substantial,  
Well horsed in array following in a chase,  
By whom they lost their Cross their standard principal,  
And had three hundredth taken within a little space.   

The other fled away as Sheep with Wolves chased,  
Some oppressed, some spoiled, some with lamentation,  
Thus six thousand, by five hundred were utterly defaced  
Latrant like Dogs for their abomination,  
But after these news and this expiation,  
The Duke of Norfolk as a Prince not in hebitude,  
Came swiftly to Carlyle to do ministration  
Of justice for their faults to their great penitude.   

For there was hanged upon their heads capital,  
Three score and sixteen unto their friends puderous,  
On trees in their Gardens to record for memorial,  
Thus here was the end of this act periculous,  
But than began Tyndale like traitors contentious,  
To riot up with Rydsedal as they would make a brawl,  
The Duke hearing this as a raged Lion furious,  
Resorted to th●se countries to prove their acts meutall.   

Those countries seeing this, with all the Duke's parature,  
By a small enticement did humbly them submit,  
As a Hawk from his pray enticed to the lure,  
Whereby by favour their trespass was remit,  
Reserved pledges taken because they should not flit,  
And so the Duke departed resorting again,  
To York to do justice on Traitors to sit,  
Where there were four hanged approved traitors plans,   

After that to Duresme the Duke did repair,  
And there by execution fourteen did apprehended,  
And thus in all parts they were taught to compare,  
Hanging in the places where they did offend,  
Some on trees some on gallows, to learn them to pretend  
With divers Priors & Canons as traitors waving high,  
To teach them eftsoons their Prince to paruipend,  
As Babes to be busy with such petulancy.   

Then sir Francis Bigot was had up to London,  
Entreated as a traitor with hands and feet bounden,  
And Ask the first Captain and divers more than he,  
Was sent for to London and put in captivity,  
Because they were paranymphes to Bygots' insurrection▪  
And for that they were traitors of a later consent:  
Thus being in prison, Gentlemen of discretion  
Indicted them in Yorkshire, as traitors evident.   

Now after that the Duke had sitten on this Commission▪  
They were arained at London before the King's Counsel▪  
And by open proof attainted of Treason,  
And condemned by true justice, for that they did rebel:  
Yet some there were fortunate, the which escaped well.  
But what will ye more? their Isagog so naughty  
Hath brought all the other to durous death fell▪  
Disheriting their children by his false operacitie.   

There was of this number Ask and Bigot Captains,  
A Baron, a Baron's son, four Knights and a Squire,  
Two Priors, three Quondams, and two false Chaplains,  
Which Prelates have caused to be confuted clear  
Four principal abbeys as plain doth appear,  
And divers hung on Gallows in irons well parate,  
And many of their adherentes in sundry countries séere,  
As fugitives and vagabonds they are clearly fugate.   

Ah ah (quoth Anglia) then makest me to smile▪  
But I pray thee why showest thou not Lincolnshire rebellion▪  
Nor yet of Norfolk why dost thou not compile?  
And it pleased you (quoth I) for this consideration,  
The shires are very far distant from my habitation,  
Therefore it is more meet for other to descrive,  
Howbeit the final of their abomination,  
As the other said before, was complete finitive.   

For the Duke of Suffolk hath caused in Lincoln shire,  
As great execution to the country lamentuous,  
Beside in irons hanging which began to conspire,  
And some was headed at London for their act injurious,  
And as for in Norfolk the gentlemen salubrious,  
Took their Captains at the first ere they could fully rise,  
And after they were hanged for their fact scelerous,  
With sore execution to teach them to be wise.   

But and it please you (quoth I) this rising to pernote,  

jos. 8 jud. 7  It is like as josua when he reached out his spear,  
And as God with three hundred Gedion did promote,  
The Medianites to confounded by their own brawlege clear.  
So these men with deeds more bitter than I paxere,  
Must needs fortune like, considering that the King  
Sets forth God's word like as the true Elixere,  
Turning brass into gold by his mineral working,    

Of the Mouldwarp.  

But there is one thing (quoth I) which I dare scantly move,  
What is that quod Anglia? forsooth Madam quod I,  
All the time of this bloonder to their own reprouse,  
Like furious Bulls baited they spoke of a prophesy,  
Ascribing the king like traitors in treachery,  
To the Mouldwarp which Marline doth accounted,  
And I can prove plain their false feigned fantasy,  
Is not against his grace for aught they can accounted.   

It is thy duty quod Anglia herein to descrive  
To the public cognisance of every creature,  
Whereby true men their spirits may revive,  
And to make the king joyous thou aught to do thy cure,  
That his grace may perceive their fantasy so obscure,  
Therefore do it (quoth she) and be not desidecious,  
For herein to labour thou may be firm and sure,  
The Papists to perturb, though they be prodigious,   

Then cried I to the altitude to the jupiter superne,  
In the authentic mount of Helicon so high,  
Surmounting Parnassus Alpha and ω eterne,  
To inspire me with his grace in s●eede of Terpsi●orie,  
Herein to pronounce the perfit verity  
To the laud of my king and my prince natural,  
For I lacked Calliope and the Muse Melponione,  
With all the sciences which are sermocinall.   

Yet I took upon hand, and these words I said,  
You Palyardes imprudent so prompt and prove to prate,  
To search well the Chronicles yourself it shall upbraid,  
For of the six kings by Marlin nominate,  
The third Henry was the first of that number preparate,  
And his son Edward, and Edward that made three,  
And of very consequence the number of that date  
By royal succession that was the fourth Henry.   

And as for the king's grace he is the twelfth king,  
Therefore that way your reasons be vacuate,  
And if by Edmonde Crochbacke ye would make your reckoning,  
Your number is not right nor yet well perambulate,  
And further than that ye should clean perfigurate  
The prophesy of naught and of no reputation,  
For Edward and Edward they are twain declarate,  
Which descended not of him, as by true probation.   

What can ye say now, except ye skip at pleasure,  
To take here one and there one your purpose to defend?  
Then what deed ignoble were it above measure,  
To so prudent a prince as the king for to condescend,  
To ascribe it to him his grace to naucipende?  
O people lusolitous, way me the prophesy,  
And there may ye prove how greatly ye offend,  
For no word is like unto the king's majesty,   

The prophesy of the Mouldwarpe, declareth he shall be  
A Caitiff, a Coward, with a helderly skin:  
But is he a Caitiff, when plainly we may see  
His portraiture and vigour a very Herculine?  
And is he a coward the truth to define,  
When in France and in Scotland his noble chivalry,  
And in many places more so gloriously doth shine,  
That he is accounted a Gem in activity?   

And hath his grace a henderly skin like a Goat,  
When his pingued. nature will 'cause his puberty  
Long time to appear: O Dawcockes ye dote,  
To nihilipende your prince with such perpetuity,  
But ye pass not of antichrist for all his ill pravity,  
For him ye would enhance with all ye could indite,  
To skip, to transalpine, over mountains for to fly,  
And to stumble at a straw not so much as a mite.   

Peradventure ye will say the words of the prophesy  
Doth nothing resemble to the outward intent:  
Then with a cheer risible to that mitalogie,  
I will plainly concord, agree and consent,  
And to all other particles in that prophesy ment,  
For prophesy locute by profane men always,  
And responsions by devils they be things stultent,  
Perfructe by the figure called Amphibologia.   

As by Necromancy Gerebert had answer  
To sing at jerusalem a Mass or ever he died,  
And the Puppet sang at Rome in a Church or a Quere,  
Called by that name or ever the spirit he espied.  
And one Stephin of Angeo, by a spirit had specified  
That he should die in Pluma, by which words ociabund  
He was resident from feathers, and might them not abide,  
And in a Castle so named he died like a vacabund.   

One Alberice also Earl of Northumberlande  
Had answer by a devil Grecia to obtain,  
Which made him result and joyous to take in hand  
To conquer all Grece to his ligitious pain,  
And made him to pampereske and to return again  
To the country of Normandy, where he had pollicite  
By king Henry of England a widow for certain  
A wife called Grecia, thus was his chance finite.   

Pyrrhus' of Appolline had such a like respontion,  
With divers more than these over long determinable,  
But other ways than this there is much prevention  
By the figure said before, as a spirit ineffable  
Might say to a married man these words comfortable,  
Thou shalt have to thy wife lady Rosa or thou die.  
Here were a doubt whether he should wed the floor venerable,  
Or to have her to his associate wife company.   

Also one might say, thou shalt have vivacity  
As many years as this yard wand is inches of length,  
Now some would meet the inches and think no duplicity,  
Yet one might sure pernoske another way such strength,  
As to rump or burn the yard, or to burn it to dust,  
For than were the yard not an inch of length at all,  
And it not inches long, then might a man prove just,  
The destiny may be done by this colour dual.   

Also if a woman sold geese in the fair  
To one called Peacock, and another swan nominate,  
I had Geese, Swans and Peacocks she might well declare.  
Also one might by this colour figurate,  
Of a man called Fox buy Turfs parate,  
And say, I bought Turfs which I thought to laid,  
The which was Foxes: thus double words ornate  
Will make a false sense true, and a true a lie in deed,   

Over this, prophesies by true declaration  
Doth more resemble to nature, than to words of vanity,  
As Daniel figured regions to beasts and variation,  
So may we think for rapine the Clergy,  
And for true nobleness a Lion to the Lai●ie,  
May not Marlin mean thus by his words miraculous▪  
And a Dragon for his venom to compare to the commonty,  
This doth appear better than plain reasons linguous.   

A thousand such ways in prophecies are contrived,  
And Peter saith the good hath no private exposition,  
Then must the ill with subtlety and ill be devised,  
As plain it doth appear by many an ill perversion,  
And specially in Yorkshire at this last commotion.  
For amongst divers people there was one right profound,  
Whose end to perceive there can be no direction,  
Howbeit the beginning made diverse not fremebounde.   

Now this was their prophesy and their nugacitie,  
Without a word added, or a word of minority:  
Forth shall come a worm, an Ask with one eye,  
He shall be the chief of that meinie,  
He shall gather of chivalry a full fair flock,  
Half Capon and half Cock,  
The Chicken shall the Capon slay,  
And after that shall be no May.   

Of the first part of this we may have some inspiration,  
But the last part is coloured too far from man's mind:  
Thus are devilish prophecies made by such objection,  
That falsehood in the end, that is their proper kind.  
Of the Mouldwarpe who will scrute he shall the same found,  
For three of the last prophecies by Marline pagynate,  
No man can find true, but abscondent and blind,  
And I can prove them plain both past and depopulate.   

For in the English Chronicles who list to aspicer,  
In the last chapter of king Cadwallader,  
They may perceive an angel said the will of god was plain  
How the Britons should never more in Britain reign,  
Till the prophecies said before by Marlin be fulfilled,  
And that time should never be unto the time future  
That the relics of his body into Britain were translated  
From Rome, with the relics of other saints sure   

That hath been hid for the Paynim folks persecution,  
Which shall be published, and found, and openly showed,  
Then should they of that laud have perfit restitution.  
Here may be noted marlin's prophecies subdued,  
For Henry the seventh Cadwallader's blood renewed,  
And the king's grace maketh Britons by the number plural,  
Which is very relics it cannot be eschewed,  
Of flesh, blood and bone, of the same stock paternal.   

Which is from Rome translated, and that false obedience,  
As supreme head in earth under Christ to sustentande,  
And God's word the relics of other saints pretence,  
Which for persecution of their sore fire brand,  
Is now openly showed all heretics to granand.  
Now thanks be to God for his great largition,  
Now before the seventh Henry, this doth promulgand  
The prophecies of Marlin have ended their condition.   

And this is the meaning of marlin's prophesy,  
Where he saith that the right heirs of England shall end,  
That is, to continued shall that genealogy,  
For evermore as the angel did pretend  
To Cadwallader, when he promised his blood again to sand▪  
And where Marlin saith six of the last kings,  
In that of the last half he did comprehend  
To take where he list, these were his meanings.   

And by the seventh Henry it is plain manifest,  
As for calling the same to be the land of conquest,  
And it seemeth the fourth Edward the Mouldwarp for to be  
For divers causes, but for one most specially,  
Which soweth his seed fatherless in a strange land,  
That is by the king of his own procreation,  
which hath lost his Roman father the truth to understand,  
Of whom therefore good men have made declaration.   

This is the british Lion by Sibilla prophesied,  
This is the Eagle surmounting, which Festome hath notified,  
This is the king anointed, which S. Thomas specified,  
This is the three fold Bul which Silvester magnified,  
This is the king which SAINT Edward in words glorified,  
Which should win jerusalem with all the holy land,  
And many realms more with the cross that Christ crucified,  
By his abundant fortitude without dint of hand.   

Is not his grace a Lion and account his audacity,  
And a prodigious Egle high volant in things divine,  
And anointed with faith by the spirit of verity,  
And of faith, hope and charity, a fierce Bul in trine:  
He hath obtained Christ's cross as they did vaticine,  
With the heavenly jerusalem above Ezechias,  
Repairing the true temple in ubertuous ways to shine,  
Maumetrie destroying as the virtuous josias.   

You this is he which hath made all the Roman bells to ring  
Without pull of hand, their false tongues papistical,  
Having oil in his lamp he is a maiden king,  
Though they take it otherwise by their senses carnal,  
And in the true vale of josaphat the scripture canonical,  
There no doubt but his grace is sepelite.  
For doubtless all the English prophecies authentical,  
Concerning these matters by the king is whole condite.   

Lo leprous lurdeins lubrike in loquacity,  
Uah vaporous villains, with venom vulnerate,  
Prohprating parentecides plexious to pinnositie,  
Fie frantic fabulators furibund and fatuate,  
Out oblatrant oblict obstacle and obcecate  
A addict algoes in acerbity acclamant,  
Magnall in mischief malicious to mugilate,  
reprieving your Roy so renowned and radiant.   

Thus ending the pretending of their naughty abusion,  
I mused how they perused themself as a feticine,  
To perturb and disturb through such naughty illusion.  
Then Anglia like Flora more fragrant than Columbine,  
All gorgeous and dangerous, she looked like Eglantine  
Tripping and skipping, anormed most shine.  
With purls and cuts, and broidery right fine,  
Of stone, gold and pearl above Gwaner the Queen.   

She was as trick as Tamer, and like bony Barsabee,  
Moore dapper than Dido, more ruddy than Rosamund,  
She flourished like Florence, as pretty as Penelope,  
As lowly as Lucrece lascivious and ludibund.  
Plasmate like Polyxena, both joyous and jocund,  
Moore mystical than Melusin, or any nymph alive,  
For the muse Erato could not make such redound,  
With melody armonious, so dulcet to derive.   

Adieu Holme quod she, and with that a cloud descended  
Moore oderous than Balsamie or Pomander imperial,  
Like Myrrh in suanitie or Gums of Saba blended,  
With perfume so aromatic it passed sense natural.  
With that she ascended unto the sky stelliferall,  
Included with the cloud, most glorious to devise,  
By power of the Lord eterne and potential,  
Gaudent and plaudent among the three Hierarchies.   

On a white horse there was a king in arms martial,  
With a Lamb undefiled more ruddy than a Rose,  
Which the strumpet vulnerate the whore Babylonical,  
Then Cherubin did clarion, and sing athanatos,  
And Seraphin did Symphane kyrie eskyros,  
The thrones to their trumps, they sang Osanna,  
The dominations droned up this word Agios,  
And the Uirtutes with virginals they sang Alleluya.   

The potestates and principates, they piped Eleyson,  
The Angels they sang Sabaoth Sother unigenitus,  
And the Archangels Rabi Messiah Tetragramaton,  
Emanuel adonai in excelsis sanctus,  
jehovah & abba primus & novissimus,  
O salvator mundi with that they gave a shout  
All with one concord, and sang jesus Christus,  
The Lamb undefiled doth justify no doubt.   

Deo gratias quod I, Et te Deum laudamus,  
God the Father, God the Son, God the Spirit vital,  
One in three, three in one te glorificamus,  
Not three Gods but persons, and one God essential,  
To whose potential justice, be loving eternal,  
And to the sapience of the son of his misericord,  
And to the gracious espirit in unity all coequal,  
Equipolent and uniate, one God and one Lord   

The deity of himself eterne not proceeding,  
And Christ less than the father being but a man,  
And the word of the father essent ever being,  
Not made ne create, but got, or ever the world began,  
And the everlasting spirit he proceedeth than  
Of the father and the son equal God associate,  
Whose power, deeds and will concordeth against sathan,  
To whom give we honour with our Christ incarnate.   

Beseeching his prohennitie for the king's magnificence,  
That he may have long life, God's word to fortify,  
And to sand us of his body heir male for our defence,  
All true espirites Anglice for to rejoice and magnify.  
Thus concluding by correction of the king's majesty,  
And his counsel honourable, with all those perfidious,  
That with firm trust and hope believeth Christ to justify  
By his deed and his promiss to make us all righteous,   

The xiiij day of july componed and compiled,  
In the xxix year of the reign of the eight Henry royal,  
By Wilfride Holme unlearned, simply combined,  
As a Pigmy to writing with Hercules for trial,  
In Huntingdon in Yorkshire commorant patrimonial,  
Pretending and intending with God's grace, to endeavour  
Myself to worship the Lord sempiternal,  
Whereby I may be just to my God and Prince for ever.    
FINIS.  
ꝑ Wilfridum Holme.