The minor poems of William Lauder :: :: University of Virginia Library

The minor poems of William Lauder

playwright, poet, and minister of the word of God, (mainly on the state of Scotland in and about 1568 A.D., that year of famine and plague) ... Edited from the unique originals belonging to S. Christie-Miller ... By F. J. Furnivall

Lauder, William (1520?-1573)

[section]

Ane Godlie Tractate Or Mirrour.

The Contentis of this Buke.

THE DIUISIOUN OF THE TEXT.

[THE FIRST HEAD.]

THE DISCRIPTIOUN OF THE FIRST HEAD.

ANE GENERALL DISCRIPTIOUN OF THAME THAT BYDIS NOCHT IN CHRIST.

ANE DISCRIPTIOUN OF THAME IN SPECIALL THAT BYDIS NOCHT IN TO CHRIST.

OF THE GREUOUS TORMENTIS PREORDINAT FOR THE WEKIT.

THE EXHORTATIOUN VPON THE FIRST HEAD.

[THE SECOND HEAD.]

[subsection]

THE FIRST COMMODITE OF THAME THAT ABYDIS IN TO CHRIST.

ANE QUESTIOUN DIRECT TO ALL PAPISTIS, DEMANDING GYF CHRIST CAN BE SEPARET FROME THE FAITHFULL.

THE DISCRIPTIOUN OF THE SECUND COMMODITIE OF THAME THAT ABYDIS IN CHRIST.

ANE EXCLAMATIOUN AGANIS ALL FENȜEIT YPOCREITIS, AND SPECIALLIE AGANIS ALL GREDIE DISSEMBLIT FALS PROTESTANTES.

FOLLOWIS THE THRID PROFFIT OF THAME THAT ABYDIS IN TO CHRIST.

[conclusion]

The Lamenta[t]ioun OF THE PURE. TWICHING THE MISERABILL ESTAIT OF THIS PRESENT WARLD.

Ane prettie Mirrour Or Conference, betuix the faithfull Protestant and the Dissemblit false Hypocreit.

To the faithful Reder.

[section]

Ane trew & breue Sentencius Discriptioun of ye nature of Scotland Twiching the Interteinment of virtewus men That laketh Ryches.

Ane GVDE EXEMPILL. BE THE BUTTERFLIE, INSTRUCTING MEN TO HAIT ALL HARLOTTRIE.

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Square brackets denote editorial insertions or emendations.

Ane Godlie Tractate Or Mirrour.

Quhairintill may be easilie perceauit quho Thay be that ar Ingraftit in to Christ, and quho ar nocht. Declaring also the rewaird of the Godlie and Punyschement of the Wekit.

Maid vpone this pairt of Text. Writtin in the Fyften Chaptour of the Euangell of Ihone. As followis.

Geue ane man byde nocht in me, he is cassin furth, as ane Branche that widderis. And men gadderis thame, and castis thame in the fyre, and thay burne. Geue ze abyde in me & my wourds also in to zow. Ask quhat ze wil, it salbe done vnto zow. Heirin is my Father Glorefyit, that ze bryng furth mekle Frute, and be maid my Discyplis.

Compyld In Meter, be William Lauder, Minister of the Wourd of God. For ye Instructioun confort and consolatioun of all Faithfull Christianes. To quhome he wissith, Grace, Mercie, and Peace, in Jesus Christ our Lord and onlie Sauiour. So be it.

Luke in this Mirrour, and thow sall cleirlie se,
Gyf yu be Reprobat, or chosin, it sal declair to the.

The Contentis of this Buke.

TO THE REDAR.

All faithfull, herkin, & to my wordis attend,
And ernistlie do merk thame til ane end;
Ponder thame weill, and wey thaim in ȝour hart;
Ilk stait of man, consider ȝour awin part,
And Iudge me nocht, that I haue done indyte
This lytle Tractate of malice or dispyte,
Bot for ane warnyng to the impenitent,
And for the confort of thame that doth repent,
As may all faithfull graip, and als considder,
Layand the Text and this my werk togidder,

Humblie exhorting euerie Creature,
Learnd, vnlearnd, auld, ȝung, ryche and pure,
To take heirfor my sayings in gude part,
Sen I do write thame of ane zealus hart,
As God me Iudge, quho knawis the mynd & thocht
Of euerye wicht that in this warld is wrocht.
So to my Text now breuelie to proceid,
Grit God me help, and with his spreit me speid!

THE DIUISIOUN OF THE TEXT.

This part of Text quhilk I am to discyde,
In to two headis—will God—I sall deuyde:

The first head, the punyschement sall be
Of wekit Synnairis for thair Iniquytie;

And speciallie, the tormentis heir I schaw
Of thame that dois contem Godis wourd & Law,
And how the wekit ar nocht ingraft in Christ,
Bot ar the Children of the Antechrist.

The secund head sall be the riche rewaird
The Godlie gettis, quhilk dois thair God regaird,
And how tha ar ingraft in Christ Iesu,

Iho. x[v.]

Be the imbracing of his wourd most trew.

[THE FIRST HEAD.]

THE DISCRIPTIOUN OF THE FIRST HEAD.

So now returnand till our first head agane,
Aduert, and ȝe sall heir the crewell pane,
The sorrowfull Sentence and terribill decreit,
In to few wourdis ar heir contenit compleit,
That is prepaird for wekit Creaturs,
And vicius men that in to Uice indurs.

For thame that drownd ar in Idolatrie,
For poysond pepill with Infidelytie,
For stif contemnars of gods lyuelie wourd,
This suthfast Sentence; allace, it is no bourd!

Math. [v.]

It is no Sentence be Man retreattabill,

i. Peter [iv.]

It is no Sentence be man debaittabill,

Esa. lvi[ii.]

It nowthair sparis King nor Empriour,
Duke, Erll, Lord, nor pussant Conquyrour;
It nowthair sparis mychtie men nor pure,

Iere. i.

That of the wourd of God doith tak no cure;
Bot is ane Sentence quhilk none can do eschew
That dois contem the wourd of Christ Iesu.
This Sentence merkit, the pepill we discus
That doith nocht abyde in Christ Iesus.

ANE GENERALL DISCRIPTIOUN OF THAME THAT BYDIS NOCHT IN CHRIST.

In Christ tha byde nocht, we do vnderstand,
The quhilk, aggreing vnto his command,
Dois nocht imbrace his wourd most louynglie,
With feruent mynd and hart most constantlie,
And in that wourd hes nocht ane solyde faith:
Thir bydis nocht in Christ, the Scripture saith,
Bot ar Inuoluit in-to dung-hillis of Sin,
And euerye daye frome Sin to Sin tha rin.

It sufficis nocht that we Baptizit be,
Bot it requyris als, of necessitie,

[I]hon. xv.

That we contynew in Christs Euangell trew,

Math. x.

Or ellis we can nocht byde in Christ Iesu.

[ii.] Tim. ii.

ANE DISCRIPTIOUN OF THAME IN SPECIALL THAT BYDIS NOCHT IN TO CHRIST.

The Romane Kirk, and all of that degre,
Quhilk dois menteane peruerst Idolatrie,

[G]al. ii. and [iii.]

Sic as the Messe, (quhilk is plane derogatioun
To Christ[i]s glore and his most blissed Passioun,)
With all the rabill of tha Sophistis and Clerks
That doith ascryue Saluatioun to thair werks,
Or attributis Remissioun of thair Sin
To ony wicht that is the warld within,
Tha pepill, I say, doith nocht abyde in Christ,
Bot ar the Children of the Antechrist.

Thir Temporesars doith nocht in Christ abyde,
Neathir thir schrinkars that from the treuth dois slyde,

[I]say. iii.

Neathir thir flattrers, that for feir of thair bags

[I]aco. i.

Dois wag about aye as the busse it wags,
Neathir tha pepill that for feir of thair lyues,

[L]uc. ix. [a]nd xiiii.

And tinsall of thair houshaldis, bairnis, and wyues,

Math. x.

And lose of guds, [&] gear, or wardlie rent,
Frome God[i]s wourd thame selues doith absent;

Nor tha that dois, for pleasure of thair Prence,

[A]ct. iiii.

Refuse Gods wourd, of maist magnificence.

And sure it is, quho treulie list discydit,
God will nocht haue that man that is deuydit;
Bot he will haue him, Saule and bodye haill;

[ii.] Cor. vi.

Quho is deuydit, his faith doith nocht auaill.
Dissemblit pepill doith nocht abyde in Christ,
Bot ar the children of the Antechrist.

And as the faithfull in Christ ingraftit be,
Be his Euangell and wourd of Ueritie,

Iho. viii. and xv.

So is the Kirk malignant, but more plead,
Ingraft in Sathan,—of that ilk kirk thair head,—
With dewillysche doctrine, and Idolatrie
Of thame that speykis leis throw Ypocresie.

OF THE GREUOUS TORMENTIS PREORDINAT FOR THE WEKIT.

Quhat end makis thir to proceid furthirmair?

Ioan. xv.

Tha ar cast furth, the Text this doith declair,
Maist lyke ane branche doun cuttit of ane stok,
That is becum ane drye and widderit blok.
Meit for no werk that man wald do desyre,
Bot to be brint, and cassin in ane fyre.
Euin so the curst Contemnaris of the treuth,
And wekit wirkars, for thair Sin and sleuth,

Gal. v.

That will nocht do the wourd of Christ imbrace,
Ar clene dryit vp frome euerye kynd of grace,
And hes no pairt with Christ, nor with his glore,
Moir nor the widderit branche, the quhilk before
I said had Iusse or Sapour of the tre,
Quhen it is cuttit, and dois frome growing de.
Tha ar cum drye with Lust and carnall heit,
Because tha want the Sapour of the spreit
Of Christ Iesus, the Sauiour of man.
Wanting this Iusse, quhairfor ar tha meit than?

For nothing ellis,—the text it schewis plane,—

Ioan. xv.

Bot to sustene of Hellis fyre the pane,

Exo. iiii. [v.] vi. vii. vi[ii.]

As Nero sufferit for his tirrannye,
And Pharao for his grit Ydolatrie,
And as the gluttoun quho refusit Lazarus,

Luc. ix.

With mony mo nor heir I may discus.
So thus the wekit; tha get no vther hyre,

Ihon. xv.

Bot for thair Sin ar brint in flam of fyre,
Aye daylie deand, and neuer ȝit can de;
Thus endis the wekit, for thair Iniquytie.

Math. iii.

Bot lat ws heir the text perfytlie feill,

Esa. lxvi.

And lat ws merk the wourdis thairof richt weill,
As quhair it sayis nocht that, ‘that man sall be
‘Cast furth that bydis nocht in Christ constantlie,’
Bot speykand in the present tyme it sayis,

Ihon. iii. and xv.

“He is reieckit now instantlie alwayis.”
Albeit on lyfe that ȝit he leuand be,
He is cast furth: the text this latts ws se.
So heir the text pronuncis till ws plat,
That Christ, he speykis heir of the reprobat;—
For as the faithfull, now leuyng heir but more,
Ar partakers with Christ in heauinnis glore,

[I]hon. v.

And dois begin thair heauin in earth heir doun,
Quhen as tha thole soir persecutioun
For richtyusnes, takand in pacience

[i] Pet. iiii.

All earthlie trubill, knawand thair Innocence,
Hayfand respect, and still in memore,
The heauinnis Ioye and grit felicite
That thay at last be Christ ar till obtene,
Quhen as tha knaw thair conscience is clene
Of sik Iniury as wes thair accusatioun,
This earthlie trubill is thair grit consolatioun,
Quhilk consolatioun, it is the waye full euin,
And pleasand passage, vnto the port of heauin.

The quhilk begynnis in to this wrachit ground,
As in the Scripture cleirlie may be found,
Quhair as it sayis, and writtin is expres,
“Be mony trublis, sorrowis, and distres,

Act. iiii.

“The godlie sall in heauin haue thair Intrance,
Thair to posses thair Iust inheritance.”

Euin so all thay, to speyk in wourdis breue,
That godlie will in to Christ Iesus leue,

ii Tim. iii.

Man thame addres, his Croce for to vptake,
And suffer persecutioun for his saike,
As the Appostilis and Propheits nocht possest

Heb. ii.

The heauinnis glore in earth with wardlie rest,
Bot sum tholit death, and sum richt sore torment,
Heir vpon earth, or tha till heauin vp went;—

Directlie speakand in the contrarie,
Of wekit pepill that leuis sinfullie,
To quhome also is knawin the wourd of God,
And wilfullie dois rin the contrair rod
In werk and wourd, in thocht and in Intent
Expresse aganis the Lordis commandiment,

Heb. vi. and x.

Contynewand thus in thair Sin and offence,
This man can neuer haue peace in conscience;
Quhilk peace quho wantis, the treuth most trew to tel,
Is the begynning of the paynis of Hell.

Quhilk paynis infernal begynnis lykewyse, we se,
In to this earth, and Uaill of miserie.
Quho wants this rest and peace of conscience,
Of this may haue ane sure experience.
For quhill he leuis, his conscience tryis and berks
Gods wraith to wrak him for his wekit werks;
Quhen he is dead, his conscience sall accuse him,
And him condamp, quhair he hes done abuse him.

And as the faithfull, now leuand heir on lyfe,
Of all degre, baith Infant, man, and wyfe,
Hes now in Heauin, of Gods especiall grace,
Ilk ane thair awin preparit roum and place,

So hes the wekit leuand, I ȝow tell,
Ilk ane thair awin appoyntit rowmes in Hell.
To tell quho ar Eleckit or refusit,
I can nocht saye; thairin hald me excusit;
Can nane thair-of haue sik experience
As man him self, grapand his awin conscience.
Lyke as the man that finds his lyfe aggre
To Gods command and wourd of verite,
And hes ane feruent mynd to perseueir
Under the reull of God[i]s wourd sinceir,
Syne dois continew as Gods word dois direc him,
That man may knaw that God hes done elec him;
And with the wekit, thocht still he be suspeckit,
Ȝit still the faithfull may compt him as eleckit.
And in the contrair, accompt this for no bourd,
Quho dois contempne of God the lyuelie wourd.
And dois menteine peruerst Idolatrie,
And will nocht cum to heir the veritie,
And quha that cummis to heir, and dois abuse it,
And quha hes hard, syne efter dois refuse it,
Turnand as Tykis vnto thair vomatyue,—
As sum hes done, that leuand ar on lyue,—
Contynewand this in to thair odius Sin,
Ending thair lyuis as than tha do begin;
I can nocht say, nor on na wayis excuse thame,

Luc. xii.

Bot force man grant that God hes done refuse thame.

THE EXHORTATIOUN VPON THE FIRST HEAD.

Quhairfor I do Imploir with humbill hart
Ilk man in earth, to ponder thair awin part,
And to considder in to quhat stait tha stand,
Quhidder with God, or contrair his command,
That he that stands may stand, and nocht do fall,

i. Cor. x.

And quho hes fallin, may knaw the sam at all;

Syne praye to God in to most hartlie wyse,
To grant thame grace vp frome thair fall to ryse,
And to contynew in Christis Euangell trew,
And so Ingraftit in to Christ Iesu.
This fer, deir brether, sall stand for the first heid;
Nixt to the Secund, schortlie I proceid.

HEIR ENDIS THE FIRST HEAD. AND FOLLOWIS THE SECUND HEAD. WITH THE TEXT THAIROF.

[THE SECOND HEAD.]

Geue ȝe abyde in me, and my wourdis also In to ȝow, Ask quhat ȝe will, It sal be done vnto ȝow. Heirin is my Father Glorefyit, That ȝe bring furth mekill Fructe, and be maid my Disciplis. Iohan. xv.

The Fructe, the proffeit, and the commodytie
In to this gratius and Godlie Unitie
Betuix Christ Iesus and his Kirk most trew,
Lo, Christ he dois heir furthirmore ensew.
To mak the consolatioun the moir
Of his Discyplis, he speakis the sam heirfoir;
And for to draw thame till ane constancie,
He schewis thame the grit Utilitie
That followis thame that in him dois abyde,
In to few wourds he dois the sam discyde:
Christ sayis thir wourds, “gyf ȝe will byde in me,
“Thairthrow ȝe sall obtene grit proffittis thre.”

Ioan. xv. II. l.

Bot quhat ar tha that dois in Christ remane?
Tha kynd of pepill the Text declaris plane:

i Ioan. i[i]

“Euin tha,” it sayis, “that dois my wourdis imbrace,
“Tha same in me, tha haue ane dwelling place,
“And tha be faith in me ar still Ingrauit,

[I]oan. viii.

“And I in thame thairthrow rychtso consauit.”
So this Coniunctioun and this Unitie
Betuix Christ Iesus and his Kirk trewlie,

Is be no meanis bot be his wourd imbrasing,

[i] Ioan. ii.

And it in to thair Inwert Bowellis placing,
As wes of Abraham, and mony faithfull mo:

[R]om. iii.

Go cearche the Scripture, and thow sall find it so.

[I]bid.

We find nocht heir the Paip, that Antechrist,

[i] Ioan. ii.

Doith ws Conione vnto our Maister Christ;
Nor we perceaue nocht heir that our ingrauyng
Is in to Christ be our Byschopis receauyng,
As be Annoynting, and schauing of our Croun;
We find nocht heir sic vaine Coniunctioun;
Bot onlie findis ws Ingraft in Christ Iesu

[i] Ioan. ii.

Be the imbrasing of his wourd most trew.

[i] Iho. ii.

And quho so thus with Christ Conioynit be,
May be assurit to get thir proffittis thre,
The quhilk in ordour, as tha stand in the Text,
I sall declair, Ilkane till vthir Annext.

THE FIRST COMMODITE OF THAME THAT ABYDIS IN TO CHRIST.

THE TEXT.

ASK QUHAT ȜE WILL. IT SALL BE GEUIN VNTO ȜOW.

First, in this Spirituall Unioun we haue

[I]oan. xv.

Quhat richtius thing of Christ that we sal craue.
Quhat better thing can man seik for his hyre,
Nor get all thing he Iustlie will desyre?
No better thing can onye crayf or wys,
In to this earth on lyfe that leuing is,
Nor haue all thingis to thame performit and done
That Godlie is, be the grit God abone,

Ioan. xv.

For the imbrasing of his wourd most trew,

i Ioan. [ii.]

And so to be Ingraft in Christ Iesu.

I compt thame daft, and mekill wors nor mad,
That laykis this gift, so lichtlie may be had,
Sekand the sam vpon ane vther ground,
Quhilk be no vther maner can be found.
Sen Christ hes promist this to his faithful all,
Be this Coniunctioun and Unioun Spirituall,

Ioan. vi[i.] et. xvi.

I saye it is bot verraye Uanytie
For to desyre Christ with ws corporallie.
It is the Spreit that quyknis auld and ȝing;
The corporall flesche, it proffittis no thing:
“Without,” sayis Christ, “my body do ascend,
The Confortour to ȝow I can nocht send.”

Mar. vi[ii.]

Thus it behouit Christ of necessitie

Luc. iiii.

Unto the Father to passe vp reallie,

Ioan. xv[i.]

Quhair he abydis, and euer sall remane

Heb. x.

Quhill he discend to Iudge the warld agane.

Act. vii.

For vthirwyse, gyf Christ had nocht ascendit,

Ioan. xv[i.]

The holy Gost till ws had nocht discendit.
Thow can not, Papist, be Scripture mak it kend
That Christ sensyne did corporallie discend.
How is it than thow thinkis no schame to le,
To say thow makis him, and eytis him carnallie?

Now may it heir be sperit and demandit,

And gude it wer that we suld vnderstandit,
Quhat is the cause the Kirk Papisticall
Can neuer haue this Unioun Spirituall
Of Christ Iesus trewlie in thame ingrauit?
The cause is this, sa fer as I perceauit,

Ioan. vi[i.]

That so lang as tha seyk him carnallie,

[Ma]th. vxi.

Tha can no wayis posses him Spirituallie.
As the Appostillis, beleuing Christ to ring

[M]ath. xvi. [x]xv.

In earth amangs thame as ane temporall King,
So lang as tha of this had Esperance,

[I]oan. viii.

Tha euer leuit still in Ignorance,

And neuer knew quhat Christ ment in his teaching,

[Lu]c. ix.

For all his daylie and contynewall preaching;
No moir sall neuer no carnall Creature—
So lang as tha sall fleschelie Folkis Indure,—
Cum to the knowledge and intelligence

[i C]or. ii.

Of God[i]s wourd, and Spirituall pure sentence,
Thocht Angellis wer to preache it to thame plane;
Preue quho so please, thair laubour sall be vane.

Now falls it weill to vs to wey but moir,
Quhat wes the cause, the reasoun, and quhairfoir

[Hug]o Be[ren]g. de [Tour]se.

The Papistis said ‘tha maid Christ Reallie
‘In to thair Messe, and Eate him carnallie.’

[Colo]s. ii.

As I perceaue, it wes, that tha and thairs
Mycht stylit be “most holy God-makairs,”
And thairthrow cum to warldlie Pomp and gloir,
Richt as tha did;—for nane micht clim to moir;
For Papis precellit the Kings in Dignytie,
And Cardinals wes Companȝeonis to our Kings;
For with my Eis my self did se thir things;—
This mouit thame that werk till Interpryse,
Quhilk montit thame on sic ane prydfull wyse.
And thocht sum schaifling wald haue ilk nycht in cure
Ane Concubyne, ane Harlote, or ane Hure,
With gaping, Iowking, with mony bek and nod,
Upon the morne he wald haue maid ȝow God!
Sa lyke, sa lyke, as it wes trew to be,
Quhen nane of thame could mak ane lytill fle!
And ȝit no schame, to tak in hand, tha thocht,
To mak grit God, quhilk maid all thing of nocht!
Grit God we pray, sen Prencis wald perceaue,
And it in to thair hart[i]s deiplie graue,
How be tha Iuglours tha haue bene blindlynes led,
With deuillysche Doctrine fosterit and fed!
Na dout, gude Lord, bot than tha wald refuse it,
Quhen as tha knew how tha haue bene abuse-it!

ANE QUESTIOUN DIRECT TO ALL PAPISTIS, DEMANDING GYF CHRIST CAN BE SEPARET FROME THE FAITHFULL.

Can Christ be frome thame, that he do[is] stil support,

Mathew. xxviii.

And grants to thame thair will in lauchfull sort?
No! thair is none of Iudgement discreit,

Esay. xlv.

Can saye bot he is present in the Spreit

Psal. c.xx. ix.

Still in to thame that ar his trew Eleckit,
Least tha alwayis with Sin suld be subieckit,
I mene, with grit and odious transgressioun,
Siclyke as thift, reif, murthour, and oppressioun;
For thocht the richtyus doith seuin tymes daylie Sin,
Ȝit dois he nocht contynew still thairin;
For, be his Spreit Christ geuis thame Iudgement
To knaw thair Sin; syne maks thame to repent,
So that tha do nocht in thair Sin delyte,
Bot murnis thairfor with conscience contryte,
As Dauid, Peter, and the Magdalene,
With mony mo nor heir I may contene.

Heb. i.

Christ als is with thame, as Uicar generall,
Rewlar and gydar of the faithfull all,
Without quhais spreit no gude thing can be wrocht;
Without his help our strenth aualis nocht;

Act. xvii.

In him we leue and mouis quhill we indure,
It is he onlie, that taks on ws cure;
Thus none can saye, but Christ most certanlie
Is be his Spreit with ws contynewallie.

So till his Kirk, Christ heir before his Passioun
Repeatis thir wourdis, to gyf thame consolatioun,

Ioan. xiiii.

That tha in that suld nocht discuragit be
For his deperting frome thame corporallie,

Mathew. xxviii.

Bot be his Spreit he promist stil support thame;
So on this wayis Christ Iesus did confort thame,

“Howbeit,” sayis he, “I am to passe abone;
“Ask quhat ȝe will, it sall to ȝow be done;
“Prouyding alwayis that ȝe constant be
“Abyding at my wourd of Uerite.”

This consolatioun dois serue for ws also,
Assuring ws, quhair euer we ryde or go,
Ȝe, euin amyd our Inymeis most grit,

[R]om. xv.

He euer is with ws present in the spreit,

[L]uc. xxi.

Preseruing ws, and doing ws defend,

Mathew. [xx]viii.

As he hes promist, vnto the war[l]dlis end.
Now haue ȝe herd the first commoditie,
The riche rewaird, and grit vtilitie,
Breiflie discussit, of thame that ar ingrauit
In to Christ Iesus, and how it is conceauit.
Now herkin fordwart; and ȝe sall schortlie heir
The Secund proffeit, discussit in ordour cleir

THE DISCRIPTIOUN OF THE SECUND COMMODITIE OF THAME THAT ABYDIS IN CHRIST.

THE TEXT.

Heirin is my Father Glorifyit, that
Ȝe bring furth mekill fruct. &c.

The Secund proffeit, we sal bring furth gude frute,
And of gude werkis sal not be destitute,

Ioan. xv.

That dois Gods wourd into thair harts imbrace,

Math. v.

Making it thair to haue ane dwelling place.
For as the day can nocht be without lycht,
Nor the cleir Sone withouttin beames bricht,
The flammyng fyre without Calyditie,
Or without water can be the raging Se,
No more the godlie (as writtis cunnyng Clerkis,)
Can gudlie be withouttin godlie werkis,
With quhilks tha do the Father glorefie,
That ringand is in to the Heauin most hie.

This frute, but dout, tha ar the godlie deids
Quhilk from Christ Iesus, the faithfull wine, proceids,

Math. iii.

As is the Doctrine of his wourd most pure
Sinceirlie Preacheit to euerie Creature,
Be quhilk men ar conuertit speciallie
Frome Sin and Uice, and frome Ydolatrie,

Ephe. v.

To godlynes, quhairin the Lord delyts,

Col. iii.

As Paule in his Epistills plainlie dyts.

Thir Godlie fruts dois also notefie,
Gyf we the faithfull and Germane branchis be
Of Christ Iesus, quha is the onlie wyne,

Ioan. xv.

That did Redeme our Saul[i]s all frome pyne.

Quho wants thir fruts, lat thame all talking stanche,
And never compt thaim of Christ to be a branche,

Math. v.

Bot lat thaim grant thaim branchis, Imps, & sperks
To be of Sathan, seing thair sinfull werks

ANE EXCLAMATIOUN AGANIS ALL FENȜEIT YPOCREITIS, AND SPECIALLIE AGANIS ALL GREDIE DISSEMBLIT FALS PROTESTANTES.

O fie on ȝow that callis ȝour selffs professours,

Mathew. xxiii.

Syne notit ar for manifest transgressours!
Gods wourd is heauylie sclanderit for ȝour caus,
Seing ȝe do nothing obserue his Lawis!
Ȝe skar the wayklings from the wourd receauyng,
Throw ȝour vngodlie and vicius behauyng!
Quhat sayis the pure, behalding ȝour transgression?
“Grit God preserue ws from this lewd professiōn!
“Is this Gods wourd that learnis thame this euyll?
“It semis rather this wourd cummis of the Deuyll!
“Wer it Gods wourd, we mycht rycht weill be sure,
“Tha wald nocht in sic deuylrie indure,

“Puft vp in pryde, sik as wes neuer sene

“Before with ony mortall mannis Eine.”
Moir grit expens is maid, as I suppose,

Upon ane pair of prophane Monstruus hose,
Nor wald do cleith ane hundreth of the pure
That gois nakit, begging frome dure to dure.
Salyke sic Pryde pertenis to trew teaching,

i Cor. xvi.

Or ony poynt of the Appostillis preaching!

The Godlie aucht nocht to hald vile pryde in pryce,
Seing it is the Mother of all vyce,

Eccl. x.

Quhairof proceidis all distructioun,

Tob. iiii.

And bring[i]s Kingdomes to confusioun.

Eccl. x.

For Pryde, Lucypheir from Heauinnis glore he fell,
And daylie is tormentit in the Hell

Esa. xiiii.

With mony thousandis of his oppynnioun,
Throw verray pryde from Heauin with him fell doun.

Exo. xiiii.

Pharao, for pryde, wes drownit in the Seye,
With all his Horsis and crewell Companye.
Sennacherib, for all his bost and schore,

[i]i. Reg. xix

Wes put to flycht; syne, be his Sone forlore.
And Nabuchodonezer, for his Pryde—
As Daniell dois distinclie weill discyde—

Dani. iiii.

Wes, for his hicht, transformit in ane beist,
Quhill he agane of lawlynes did taist,
Granting him self to be ane mortall wicht,
And God allone to be the Lord of micht.
In to the buke of Hester is declaird,
How on that gallous, proude Aman had prepaird

Hester [vii.]

To put gude Merdocheus to the dead,
Him self wes hangit, withouttin moir remead.
This to be schort: quho list to pryde pretend,
May be assurde of ane mischeuous end;

Pro. xv[i.]

And in the contrair, quha wald exaltit be,

Math. [xi. 29]

Go learne at Christ, to lead Humelytie.

Ioan. [xiii.]

Ȝe clois ȝour ears, and turnis away ȝour eyis,

Quhair ȝe ȝour pure and nedye brethren seyis!
Ȝour Cheritie, it is be-cum sa cauld,
Ȝe thole thame de but reuth, I der be bauld;
And euerie fatt Souch fedis and flammis ane vther!

Grit God thairfor will plaig that faithles futher!

And ȝit ȝe ar nothing of this eschamit;
Bot ȝe will all, Protestantis still be nemmit!

i. Ioa. [iii] et. iiii.

So ar ȝe nocht! for Ihone sayis ȝe do lie.
Ȝe knaw nocht God, nor ȝit his wourd trewlie,
That seis ȝour nedie Brother in distres,
Syne helps him nocht, bot layfis him mercyles.
Ȝour gredynes! it stinkis and fylis the air!
I vg ȝour Murthour and Hirschip to declair!
For thocht ȝe sla nocht pure men with ȝour knyues,
Ȝit with ȝour dearth ȝe tak from thame the lyues!

Quhat differs dearth frome creuell briganrye,

Quhen that ȝe mak the Pure for hunger dye?
No thing at all! most trewlie to conclude,
Except of thame ȝe do nocht draw the blude;
For ȝe contryne thame,—as wyse men merkis and seis,—
Till one of thir two grit Extremiteis:
Till vtter hirschip, with bying of thair fude;
And want tha money? than, schortlie to conclude,
Thair is no credeit, bot of Necessitie,
The Pure Broder, for Hunger he man die.

God send ȝow nocht the Uictall of the ground
That ȝe the pepill suld Fameis and confound;

[M]athew. [xx]v.

Bot that ȝe sould thairof gude Stewarts be,
Helpand the Pure in thair necessite.
Wo be till him that hurdis vp his Corne,

[P]ro. xi.

Syne kepis it vp to dearth, fra morne to morne!
Bot Gods blissing sall lycht vpon his head,
That latis it furth, that pure men may get bread.

Bot as ȝe cloise ȝour Girnallis frome the puris,

Quhilkis now thairby grit miserie induris,
So God sall cloise on ȝow, for ȝour grit Sin,
His Heauinlie Porte, quhen ȝe wald faine cum in.

[E]xod. xxii.

So on this wyse quhen that ȝe scurge the pure,

[A]bac. ii.

God sall ȝow Plaig agane for that, be sure!
Experience daylie teachis ws of this:

Merk quhen ȝe please, ȝe sall nocht find it mis.

I neid nocht rekkin ȝour filthye Harlotrie:

It is so knawin our alquhair, oppinlie;
Quhilk to rehearse, It mak[i]s me abhor!
Bot as the Townis of Sodome and Gomor,
The Creaturis and all that in thame was,
With fyre frome Heauin consumit was with as

Gene. xix.

For that foule stinkand Sin of Lychorie,
Richt so, ȝe Harlotis, but dout sall Plagit be
Be the grit Michtie God Omnipotent,
Except that ȝe moir spedylie repent!

For mony ane tyme, and daylie it is sene,
How sic vile harlotis for Hurdome Plagit bene
With most extreme and vrgent pouertie,
Quhilk sumtyme had of ryches grit plentie;

Luc. xv

Sumtyme with maist detestebill odious schame,

Pro. ix[.] xxix.

Loyssing for euer thair honour and thair fame,

Tob. ii

And sumtyme plagit be God with suddand dead;

i Cor. v[i.]

But quho that list with wisedome to take head,

Pro. ix.

May daylie merk, and als perfytlie se,

Eccl. ix

The Harlotis oftymes plagit with all thre.

Ȝit nocht wil mak thame from thair sin refrane,

Gal. v.

Quhill Saule & bodie be damnit to hellis pane.

Apoc. x[iv.]

For tha perceaue nocht that thair Miserie,

i Cor. [iii.]

Dois licht on thame for thair Iniquytie.

Heb. xi[i.]

Bot rycht as Pharao on Godis plaigs wald not pance,
Bot thocht tha come be fortune & be chance,
No moir the Harlot can think his hart within,
That God dois plaig him for his filthie Sin,
And so as Palȝeartis in Peltrie perseueiris,
Quhill of thair strenth consumit be the ȝeris.

The pure Plewmen & laubouraris of ȝour lands,

Quhen tha haue nocht to fill ȝour gredie hands,
Quhair ȝe can spye ane man to geue ȝow mair,
Ȝe schute thame furth; syne puts ane vthir thair.
Howbeit the first haue Barnis aucht or nyne,

Ȝe tak no thocht, thocht man and all sulde tyne;
Within few ȝeris ȝe herye him also,
Syne puts him furth; to beggin most he go;
Thus schift ȝe our, in to most gredie wyse,
The quhilk ane Uengeance frome the Heauin cryis.

Esay. xx[ii et] iii.

Ȝit for all this ȝe neuer ar content!
Howbeit ȝe haue, be fer, moir land and rent

[Ecc]l. v.

Nor euer had ȝour Fatheris ȝow before;

[Esay v. v]iii.

Bot euer gredie, and gaping still for more.

And all this is, for to setfurth ȝour pryde!

Ȝour housis halding is down, & laid on syde:
Quhair hunders wount ȝour faders to conuoye,
Now will ȝe ryde with ane man and ane boye.

Nocht hes the wyte of this ȝour filthie Uice
Bot that fals gredie Idole Auerice,
Quhilk chokkit hes ȝour harts so haillelie,
That nothair to God nor honour ȝe haue Ee.
Grit meruell is, of ȝow that gettis this muk,
Bot ȝe sould haue aboundance with gude luk.

[Ecc]l. v.

And ȝit we se thair dois nothing succeid,

[Ps. x]ci.

Bot barrane ground, with mony frutles weid,
Moir emptye now of warldlis gear and gude
Nor wes ȝour Faders, that fand rycht mony fude,
Quhilks had nocht half sa mekill for to spend,
Ȝit had grit ryches, and honour to thair end.
And ȝe ar nedye, thriftles, and threid-bair!
Of wrangus gude, no better man can fair.
Iudge ȝe ȝour selfis, in ȝour awin conscience,
Quhat is the cause of ȝour grit Indigence!

[Ec]cl. viii.

I saye for me, God will nocht send incresse

[Es]ay. v.

To thame that wrangus Conqueis dois possesse!
Syne knawis Gods wourd, syne dois the contrarie!
How can sic pepill, with grit God fauourd be?

We reid how Acham, be Gods commandiment,
And be his rycht and most Iust Iudgement,

[Io]sue. vii

Wes stond to death, as Iosue concluds,
Because the tuke of Excommunicat guds.
Gyf ȝe haue done with siclyke gudis mell,
I can nocht say; Iudge that amangs ȝour sell.
Quho list the Storie of Achab to persew,
And Iesabell his wyfe, that Naboth slew

i Reg. xx[i]

For his wyne Ȝaird, throw gredie Couatyce,
Thair sall ȝe find how God did plaig that Uyce,
And maid thame both most miserablie to de
For thair foule Murthour and Cupeditie.
Saule lost his Kingdome throw his gredines.

i Reg. xiii

And riche Naball, for his grit churlyschenes
Schewin to Dauid, almaist had bene distroyit,

i Reg. xv

Gyf Abygall had nocht it weill conuoyit,
And measit Dauid verray Prudentlie;
Ȝit God maid Naball schortlie for to de,
And him bereft frome all his wardlie wrak,
For ony fence the churlysche Carll could mak.
As sall all wrachit Churlis layf thair geir,

Eccl. v. et xiiii.

And vtheris thairof sall mak mirrye cheir,
That nocht pertenit to thame be kin nor blude!
All wrachis wrak thus endis, to conclude.
Ȝit mony of Naballis blude dois rest behind,
Bot verray few of Abygallis to find!
Paule dois pronunce in wourdis plane & euin,

i Cor. v et vi.

That Couatus men sall nocht inherit Heuin,
And dois forbid that we expreslie
Suld bear the Couatus ony companie.
Lo we se heir,—quhat nedis processe mair?—
That Godis trew wourd maist plainlie dois declair
That Couatus men, quhat way that euer tha wend,
Sall nocht at lenth eschaip ane sorye end.
The Mes, that Idoll,—praysit be God!—is past;
Bot Couatyce, the quhilk is cum in last,

Exo. xxiii.

Is the worst Idoll of the twa, be fer;

Ephe. v.

Gyf that this Idoll Rax, it will all mer,
All will be brocht vnto confusioun,
Gods wourd and Lawis vnto abusioun,

[A]bac. ii.

The Ciueill Iustice, sall peruertit be,

[E]xo. xxii.

Uproris sall ryse, and start vp haistelie,
No man sall leue at rest and peace with vther,
Except this Idoll be banist with the tother;
And wer we quyte of thir fals Idols baith,
The Godlie than micht soundlie sleip but skaith.
Refrane in tyme! with speid repent and mend!

[I]oan. iii.

Or God ane sudand plaig sall on ȝow send,

[Mat. x.] et xv.

And punysche ȝow be fer moir creuellie
Nor Ignorantis befoir wes wint to be!
Without ȝe mend, maist certainlie I say ȝow,
Gods holy wourd but dout sall be tane fra ȝow.
Because with ȝow it is nothing regardit,
Thairfor with God ȝe sall be so rewardit,

[I]ere .v.

That vncouth Strangears of ane forene Natioun
Sall disapoynt ȝour Kirk and Congregatioun,
Quhilk is the gritest Plaig that God can send:
This sall nocht mis! without ȝe schortlie mend,

[A]po. ix.

Ȝe sall be Plagit so, and on sik wyse,
That ȝe sall wysse ȝour death ane hundreth syse.
And quhen ȝe wald, ȝit sall ȝe no wayis de;
That death ȝe Ȝairne, it sall fast frome ȝow fle.

Iere. ix. xvii. and xxviii.

For Disobedience vnto Gods wourd,
Ȝe sall be Plagit with Hunger, Pest, and swourd,
With Hirschip, Fyre, with Dearth, and Pestelence,

Esa. xxiiii

Because ȝe Sin aganis ȝour Conscience;
For God[i]s wourd wes neuer moir trewlie teachit
Nor it is now in mony placis preachit,
And neuer sa mony vngodlie pepill sene
In to this earth, sen it Inhabit bene!
Quhairfor, gyf ȝe grit God wald glorefie,

Ioan. xv[ii.]

Imbrace his wourd and learne to fructefie,

And lat ȝour werks and wourds aggre togidder,
That euerye man may graip, and als considder,
It is Gods wourd and pure Religioun
That ȝe obserue in ȝour professioun.
Quhat helpis it, thocht we the wourd professe,
Except the Frute proceid thairof expresse?
Thus lat ȝour deids so schyne in tymes to cum,

Iac. i.

Tha sall be sene, and kend till all and sum,
That the Behaldars may crye with Ioyfull steuin,
“Grace, glore, and honour, be to the Father of Heuin!”
So quhen ȝour werks dois with ȝour wourds aggre,

Ioan. xv

No dout ȝe sall the Father glorefie.
The secund proffit, rycht as our Text it merks,
Tuytching the bringing furth of Godlie werks,
With faithfull Pepill that dois thair God regaird,
Semplie I haue heir in few wourds declaird,
So that thair rests of this mateir no mair,
Bot the thrid proffit onlie to declair,
Quhilk schortlie now, be Gods grace, I sall end:
Gyf earis heirfor, and to my wourds attend!

FOLLOWIS THE THRID PROFFIT OF THAME THAT ABYDIS IN TO CHRIST.

THE TEXT.

AND BE MAID MY DISCYPLIS.

The thrid and Finall last Commoditie,
‘The trew Discyplis of Christ we sall all be

Ioan. xv

That bydis in Christ, & Christs wourd in to thame:’
My Text, this Sentence plainlie dois declame,

Be the quhilk wourdis, merking the circumstance,
Heir is requyrit ane ferme contynewance
In to Gods wourd, compleitlie to our end,

Ioan. xv.

Gyf we his trew Discyplis wald be kend.

Inconstant men, my Text heir plane declaris,
Nane for to be, of Christis trew Scolaris;

Bot tha ar Christ Discyplis, to conclude,
That will conferme his Doctrine with thair blude,
As quhen it cummis to that Extremite,
For to Renunce Christis Uangell, or to de,
And chusis than to suffer fyre and swourd
Rather nor to renunce his Heauinly wourd,

As did the Prophetis, and Mertyris mony one
With the Appostillis, in to the dayis bygone;
And in our dayis rycht mony we did se
For Christis wourd do suffer pacientlie
Maist cruell death, and mycht haue had thair lyues,
With ȝeirlie rentis to thame, thair barnis & wyues,
Gyf tha the wourd of God wald haue refusit:
Tha did nocht swa, bot bitter death tha chusit.

All thir Discyplis hes this rewaird heirfore,

[ii] Cor. i.

Tha sall haue pairt with Christ in Heauinnis glore,
As dois the promeis of Christ till ws propone
In the Euangell of the Apostill Ihone,

[I]oan. xvii

Quhair, to the father, Christ speykand speciallie,
Sayand thir wourds, “quhom thow hes geuin to me,
“I will that tha thair be with me also,
“And se my glore in Heauin, quhair I sall go.”
So this last proffit the rest dois fer transcend,
That is Eternall, and neuer sall haue end.

Suld lose of gud[i]s, lyfe, or feir of pyne,

Math. x.

Mak ws this Heauinlie Thesaure for to tyne?
Quhat is it wourth to man, to win but more,

Mat. xvi.

The haill warld, wanting the Heauinnis glore?

All earthlie things, tha ar bot transitorie,
Except this Heauinlie and Celestiall glorie,
Quhilk be no vther meanis can be possest,
Except Gods wourd in to our hartis tak rest.

That death to man, it is grit consolatioun,
The quhilk dois lead the Saule vnto saluatioun;
Bot verray feirfull and dolent is that dead
That dois the Saule vnto Damnatioun lead.

With Deligence now lat ws all heirfore
Imbrace Christ Iesus, that we may cum to glore,
And in tymes cumming lat none so ernistlie pance
On earthlie glore, that lestis bot ane glance;
Bot lat our laubour, studie, and Meditatioun,
Be euer bent to seik for our Saluatioun;
And deiplie in our hartis lat ws considder,
None can serue God & Mammone boith togidder.

Wo worth the landis, the gudis, gear, and flesche,
That dois man frome this heuinlie glore depesche!
To the quhilk glore, now breiflie to conclude,
Mot bring ws Christ, that bocht ws with his blude!

So be it.

Glore, Honour, Prayse, and Laude, Eternallie,
To God, for this Pure Werk! and none to me,

Quod Lauder.

The Lamenta[t]ioun OF THE PURE. TWICHING THE MISERABILL ESTAIT OF THIS PRESENT WARLD.

COMPYLIT BE WILLIAM LAUDER. AT PERTH. PRIMO FABRUARIE. 1568.

[How lange, Lorde, sall this warld indure?]

This warld is war nor euer it was!
Full of myscheif, and all malure;
Fals and fragell as the glas!
How lang, Lorde, sall this warld indure?

For mony dois Godis worde profes,
Bot for to keip it, few takis cure,
Thay ar so bent to weikitnes!
How lang, Lord, wyll this warld indure?

Now euerie fat Sow feidis ane vther,
And few hes pitie on the Pure;
Couatice gydis and rewlis the Ruder:
How lang, Lord, wyll this warld indure?

The men quhome God hes rychelie dotit,
Abhorris the emptye Creature,
Cheiflie Protestantes, lat ws notit
How lang, Lord, wyll, this warld indure?

Ȝit ar nocht thir Protestantes trew,
Bot Ipocretis, I am most sure,
That hes renuncit Christ Iesu:
How lang, Lord, wyll this warld indure?

Frome fraude, [frome] falset, and frome gyle,
No Preaching can the pepill allure:
Lawtie and luife ar in exile:
How lang, Lord, wyll this warld indure?

Hipocrasie, vaine Glore, and Pryde,
Now blawis thair Bugillis strang and sture;
Simplysitie is sett on syde:
How lang, Lord, wyll this warld indure?

The reuth that Papistis hes, I saye,
On thame that beggis frome dure to dure,
Sall ws accuse on Domesdaye:
How lang, Lord, wyll this warld indure

Now mony vsis Sosserie,
Doand the deuylis of Hell coniure,
Seikand to knaw how all sulde be:
How lang, Lord, wyll this warld indure?

Iustice is rowpit, as vtheris waris;
This is most plane, and nocht obscure,
The puré Pepill it declaris:
How lang, Lord, wyll this warld indure?

The falsest Actioun that may be,
Sall no wayis want ane Procuture;
The Deuyll, he wyll get one for fe:
How lang, Lord, wyll this warlde indure?

Loude leand Lowreis, for thair sleuth
Was treatit, passing throw mosse and Mure:
Upon trew Preacheouris few hes reuth:
How lang, Lord, wyll this warld indure?

Credit and frist is quyte away,
No thing is lent bot for Usure;
For euerie penny thay wyll haue tway:
How lang, Lord, wyll this warld indure?

For auld kyndnes thow sall nocht get
Bot Magerie, Malice, and Iniure;
Auld gude done dedis ar quyte forȝet:
How lang, Lord, wyll this warld indure?

The dayntie Dammis may nocht sustene
The faithfull, for to fyle thair flure,
Bot treatis thame that tryit trumpouris bene:
How lang, Lord, wyll this warld indure?

Ane fenȝeit flatterair or Fuile, I say,
Ane Barde, ane Bragger, or Bordell Hure;
Ar none treatit so weill as thay:
How lang, Lord, wyll this warld indure?

In all the earth is no thing wer
In to no earthlie Creature,
Nor heicht into ane Minister:
How lang, Lord, wyll this warld indure?

Ȝit Papistis bearis ilke ane to vther
More liberall luife, I am moste sure,
Nor dois sum Minister to his Brother:
How lang, Lord, wyll this warld indure?

And now the Dochter and the Sone
Lichtlyis the Mother that thame bure,
And forȝettis quhat thair Father hes done:
How lang, Lord, wyll this warld indure?

Of this Iniure and dispyte
Wrocht of all cankerit Creature,
I saye Godis wourd hes nocht the wyte:
How lang, Lord, wyll this warld indure?

For to behauld this Miserie,
My breist in baill it dois combure,
Sen reuth is none, nor ȝit Pitie:
How lang, Lord, wyll this warld indure?

Sen all Estaitis this gois astray,
Lat no man think bot this is sure,
That God wyll Plaig ws but delay,
For thus we can nocht lang indure.

Quhairfore, lat euerie Creature,
The Mercyis of grit God procure,
That we may ones Inbrace the Lycht
Of Heauin, quhilk euer sall indure.

FINIS.

Quod Lauder.

Ane prettie Mirrour Or Conference, betuix the faithfull Protestant and the Dissemblit false Hypocreit.

In to the quhilk may be maist easylie perceaued & knawin the one from the vther.

Compylit be William Lauder Minister of the wourd of God. For the Instructioun, Confort, and Consolatioun of all Faithfull Professours. To quhome he wyssith Grace Mercy and Peace, in Jesus Christ our Lord, and onlie Sauiour. So be it.

Luke in to this Mirrour, and thow sall cleirlie ken
All faithfull trew Christianes, from fals dissemblit men.

To the faithful Reder.

Thir Uearse ar sweit and rycht delicius
Unto the hartis of Godlie men, I ken;
But to the weked tha ar rycht odius,
And comptit folie with all vnfaithful men.

For of the Godlie, that schew the trade and ways,
How tha thame selfis heir vpon earth dois gyde;
And of the weked, thair vice and grit decaye;
Quhilk manassing tha can no wayis abyde.

Humblie heirfore I walde ilk man exhort
Thame self to trye out, be this subsequent,
Gyf vice or virtew dois maist in thame resort:
Quha findis him gyltie, God grant he may repent!

So be it.

Begynnis the Conferrence.

The chosin children of God, and sones elect,
Reiosis cheiflie to heir his blissit wourd:
The sons of sathan, quhilkis ar from God reiect,
Abhorris that same more nor ane two edgit swourd.

The Godlie will with pacience Imbrace
Dew Admonitioun for thair vice and sin:
The wekit can nocht, in the contrair cace,
Sustene reproche, syne byde thair wittis within.

The godlie will in to gude pairt sustene,
Dew chaistisment for thair Sin and offence:
Punysche the wekit, tha will alwayis complene,
As geue tha wer opprest be violence.

The godlie men with pietie ar opprest
To see thair Brethren in necessitie:
The Hypocreitis ar neuer at ease nor rest
But quhen the faithfull sustenis miserie.

The Godlie men will do no man bakbyte,
Nowthair in patent nor in to priuie place:
In blasphemie the wekit dois delyte,
And frome Iniurie his toung can neuer cease.

The Godlie man will vse no mokkerie,
And will no wayis with sic vaine maters mell:
The Hypocreit will skorne contynewallie,
And neuer can finde ane falt in to him sell.

The Godlie men will vse no fraude nor gylis,
And will be laith to sute men to the law:
The Hypocreitis ar euer breding wylis,
And passing how, thair broder to owrthraw.

The Godlie men ar full of gentilnes,
Of Lawtie, Loue, and liberalitie:
The Hypocreitis ar full of gredines,
Of Aueryce, and Pegeralitie.

The Godlie men, tha do support the pure,
And geuis thame glaidlie of thair geir and gude:
The Hypocreitis dois take more thocht and cure
How tha may reaue from thame thair daylie fude.

The Godlie men Elykewise ar content,
Als weill in neid as in prosperitie:
The Hypoccreitis, quhen geir is frome thame went,
Tha blaspheme God in thair aduersitie.

The Godlie men detestis all vice and Sin,
And all transgressouris and thair companie:
The Hypocreitis, tha do delyte thairin,
Leading thair lyues in all Impietie.

The Godlie men, no brybs nor buds will take,
To hurt the ane pairt, nor to helpe the vther:
The Hypocreit will thinke no schame nor lak,
Buds to receaue, and tha wer fra his broder.

The Godlie men will serue ane God allone,
Quhilk maker is of Heauin, the earth, and seye:
The Hypocretis makis gods mony one,
With quhome tha do commit Idolatrie.

The Godlie men in all thair wayis ar plaine,
And cheiflie euer onto thair faithfull brother:
The Hypocreitis ar fenȝeit, fals, and vaine;
Will saye ane thing, and syne will do ane vther.

The Godlie ar repleit with lawlynes,
With louyng kyndnes, and humelytie:
The Hypocreitis, thocht tha it nocht expres,
Ar full of hicht, dispyte, and tyrannie.

The Godlie labours for vnitie and peace,
For concorde, kyndnes, and tranquilytie:
The Hypocreitis dois neuer stanche nor cease
To rais discorde and Innanymitie.

The Godlie luffis thair Pastours, for thair cure,
And will be sorie to se thame want or wrangt:
The Hypocreitis regairds nocht, we ar sure,
Thocht all the preachours on the earth wer hangt.

The Godlie men will still cleue to Gods wourd,
Thocht tha to death for it suld be persewit:
The Hypocreit, sa sone as cummis the swourd,
Will it denye, and sweir he neuer knewit.

The Godlie men setts God before all things,
Before thair lyues, thair guds, [&] geir, or lands:
The Hypocreitis, before God puts thair kings,
Dispysing God, his lawis, and his commands.

The Godlie men ar knawin be thir merks,
Rycht as the daye is tryit be the lycht:
Euin so the wekit, be thair vicius werks
Ar so espyit, as derknes schewis the nycht.

For as no wayis, the fyre, it can be knawin
To be ane fyre, withouttin heit or lycht:
No more the faithfull, except gude werks be schawin,
Can notit be for to be Christianes rycht.

The preist, & Leueit, the quhilk did nocht support

Luc. x.

The woundit man in to his greif and paine,
Could nocht be comptit faithful in no sort

Luc. xvi.

As was the helpfull trew Samaritaine.

Nor ȝit the Gluttoun, quha fed delicius,
Could nocht be said to haue fidelytie,
That petiit nocht the puré Lazarus,
Quhen Dogs did schew in him more cherytie.

Q[u]hairthrow the Gluttoun vnto the hell was sent,
That had no reuth nor pietie on the pure:
All Hypocreitts that lykewise dois offend,
With him in Hell sall harbreit be most sure.

Thus, thocht we boist, Christianes to be,
Except gude werks proceid out of our spreits,
We ar bot membris of Iniquytie,
And ar nocht els bot verray Hypocreits.

Lat ws heirfore schew furth with al our mycht
Our godlie werks of mercy and of loue:
Quhairthrow we may be kend of euery wycht,
The faithfull seruands of God that rings aboue.

Lat leud affectionis and all Impieteis
Be mortefiit in to our membris all,
That tha may nocht, quhilks ar our Inymeis,
No vther thing bot Christianes ws call.

Godlie, heirfore Reioyse, that hes thir sings!
Ȝe may be sure that God hes ȝow elect!
Bewaill, ȝe weked, that in sick vicis rings!
But ȝe repent, the Lord hes ȝow reiect!

All ȝe, heirfore, that hes Gods wourd profest,
And maid with God and man, that blyssit band,
Stand ferme and stable, gyf ȝe wald cum to rest,
for now the Fan approchis fast at hand.

Se that no ryches, nor wardlie pomp nor glore,
Mak ws schrink bak now frome the veritie!
And quho so dois, to thair grit schame but more,
God will disclose thair vile Hypocresie.

Eternall God! thy faithfull flok defend!
Preserue thame, Lord, for now and euer more!
And grace, and peace, vnto thy subiects send,
That seiks nocht els, bot to set furth thy glore!

Quod William Lauder.

Ane trew & breue Sentencius Discriptioun of ye nature of Scotland Twiching the Interteinment of virtewus men That laketh Ryches.

Compyld be William Lauder, Minister of Gods wourd. &c.

Howbeit thow war of portrature preclair,
And war indewit with prignant virteuis seir,
And thocht in knawledge thou had no compair,
That thou culd teache all sciencis perqueir,
And thocht of blude thow war ane prencis peir,
Ȝit in this Realme, I Lat the vnderstand,
And thow Layk substance of thy awin, and geir,
Thow will be Lytill regardit in this Land.

Bot thocht thow be ane Ideote, or ane fule,
Ane maykles monstour, withoutin wit or lair,
Ane Blunt bubo, that neuer had bene at scule,
And sik as Is of euerye virtew bair,
Ȝit haue thow gudis and geir, I the declair,—
Thoucht thow be weked, I put the out of dout,—
And thocht thow war to sathane, Sone & air,
Ȝit for thy bagis thow sall be takin owt.

Allace! heir is ane Cairfull Miserie!
That virtewis men but geir ar of no pryce,
And Beasts, for bags, ar in Authorytie!
I think this change is wonderus strange & nyce!
The caus heirof Is onlie Couattyse,
That blinds so man that he can no wayis se
To cheryse virtew, And ay chaistyce vice:
Allace! heir is ane cairfull misere!

quod Lauder.

Neathir virtew nor wit, in to this weked land
Doith proffeit thame that hes nocht gudis in hand.

Ane GVDE EXEMPILL. BE THE BUTTERFLIE, INSTRUCTING MEN TO HAIT ALL HARLOTTRIE.

The Butterflie, hir self for to distroye,
Upone the nycht to flie Scho dois nocht stint
Unto the candle,—scho taks thairof sick Ioye,—
Quhill scho hirself in to the Flam haue brint.
My tender freind, this in thy hart thow hint
And haue It euer in thy momorye:
Quha hants Hurdome, no dout be sall be tint,

i. Cor. vi [xvii]

And Birne him self, as dois the Butterflie.

The sapient salomon, with wemen was confoundit,

iii. Reg. xi.

Thocht he was wysest that euer nature wrocht;

Eccle. .xlvij.

The force of Samson, that in to strenth aboundit,

Sap. vii. viii.

Be Dalyla was suttellie out socht;

Iud. xvi. and .xiiij.

The Propheit Dauid, full deir his loue he bocht,
With mony mo that vsit sick vaniteis,

.ii. Regum. xi.

Was dyuers wayis vnto confusioun brocht,
And Brint thame selffs, as dois the Butterfleis.

Math. v.

Quhairfor, my freinds, from fantasie refraine!

Exod. xx.

Detest that Sin of vice and vanytie,

Liuic. xix.

Quhilk saule & bodie both dois bring to paine!

Deu. xxv.

Fle frome that lust, as frome ȝour Inymie!

Pro. xxix.

Syne, in this mateir, merk the Moralytie,

i. Cor. vi. and .vii.

And lat it be to ȝow ane trew Instructioun,
Thay may be all compard vnto this Flie,
That wylfullie dois wirk thair awin Distructioun.

Thocht men in Mariage, with thair maiks repair
In Decent maner, no man suld It reproue,

Math. xix.

For of that Band God was the Minister,
Ordand of him for our wealth and behoue.
Sen this Command we haue frome God aboue,

i. Cor. vi. and .vii.

Cheiflie for this, to hait all Harlottrie,
Lat euerie one chuse thame thair lauchfull Loue,
That lakis that Holy gyft of Chaistetie.

Quod William Lauder, Minister.