therfore al in a great sturre a Romane Abbot stode vp and sayd heare ye fathers know ye not that it is not lawfull to bring the wiues of the olde Testament into the newe but it behoueth vs that in steade of wyues we haue benefices and fat liuings inough Therefore will I that ye vnderstand that place thus Let the Byshop be the husbande of one vvife that is to say let him haue at the least one benefice And so shall we finde a place for our Byshop And as for the rest that troubleth you so muche care ye not at all for he néede not care whether he hath one wife of his owne that may haue wiues inoughe of other mens Marforius O there was a good Doctour Pasquine Euen such as be all But among the rest I sawe one that is accoumpted a piller of the Church who ranne so at randon through out the whole Gospell and with such boldnesse that he set all at hauocke Afterward he gaue him selfe to write against Matrimony then after that he opened his clothes before him and began to knock him selfe on the breast and that done he stoode vp and helde the forme or proportion of a Church in his hande Marforius Why did he beate him selfe Pasquine Bycause he did that which God commaunded not as he had done against that which God had cōmaūded that is to say speaking against Matrimonie Marforius Knowest y ◠not the names of any of them Pasquine Yes and if I recken them to thée thou wouldest wonder at it but I will name one or two of them to thée bycause I will not léese so much time for I haue many other things to tel thée There was Thomas of Aquine who sought if it were possible to defend his disputation De Dulia Hyperdulia Marforius I remember that disputation It is vengeaunce subtile Pasquine Who knoweth not that he had nede worke subtillye that will make all men beleue that vnder the forme of the Diuell a man may worship Christ And that is when as vnder the figure or Image of the diuel which thou séest before thée thou doest for all that Imagine with thy selfe that there is Christ and yet meanest thou not to worshippe that figure or stocke which is in thy sight but Christ whom thou hast vnder that figure conceyued in thy minde Marforius How can that be done Pasquine Howe coulde it be done in the olde time that when they offered an Oxe conceyued God in their imgination and vnder the Image of that Oxe worshipped him Thinkest thou that men haue at any tyme bene so foolishe that they thought that an Oxe was God and notwithstanding that there was no maner of resemblaunce in the worlde betwene an Oxe and God they conceyued for al that God in their imagination through the Image of that Calfe and being so conceyued did worship him And this is y ◠subtile Hyperdulia of Thomas Aquine that thou ioyne God with a stocke and that thou worship the stock as God euen as the Iewes worshipped the Oxe for God Marforius This is in dede a very subtile but no Christian opinion Pasquine And yet is it defended in these dayes as an article of our faith Marforius I knowe that they will maintaine all such things as ought to be condempned cōdemyne all such as ought to be maintayned Pasquine This therfore was it which Saint Thomas of Aquine so botched vp for if the truth of his matter mighte be knowen abrode their carued stockes their pictures their Images their paintinges and their Idolls all would be in great daunger the gaine that is gotten thereby would sone he at an ende Marforius Thou sayest the very truth for euen for the religious care of their gaine not for any other cause doe the Priestes séeke to maintaine all that which God so much forbiddeth Pasquine Harde beside Thomas Aquine I saw his master sit to whome all the rest of his order vsed much reuerence Marforius Howe was he called Pasquine Me thought they called him Albertus Magus Marforius I know not who that should be Pasquine It is that holy Doctor whiche so profoundlye disputch of the secrets of women Marforius Thou vnderstodest them not wel he is called Albertus Magnus and not Magus who wrote also of the wonders of the worlde Pasquine It may be that I mistoke it albeit he may be called after which sorte you will for he was without cause called Magnus being a maruellous great Doctor and a great Magician Marforius And what did his Disciples there with him Pasquin They were entreating of him that he would goe Ambassador to the City of Coleyn Marforius For what purpose Pasquine Bycause it was sayde that the Byshop there fauoured to much the Gospell and did as became a true shepherde and went about with the helpe of Bucer Melanchton to reforme his Church according to the rule of the Gospell Marforius But what would they haue had Maister Albert doe there Pasquine That he should séeke if it were possible to let y ◠going forward of so holy a worke But he might haue gone thither and haue lost all his labour for albeit the City stande somewhat stiffe the shéepe for all that will follow their good shepherde Marforius Of such good Bishops should they much nede who hitherto haue bene deceyued by these false Gods But sawest thou any of those newe Doctours Pasquine Whom meanest thou to be the new Doctours Marforius Fysher B. of Rochester Ecchius Pighius Albert of Vdine Byshop of Chioggia Pasquine Rochester is not only a Doctour but also a Martir therfore shall we finde him in the Quéere of the Martirs But Iohn Ecchius and Pighius I saw not and by that I coulde learne they were yet kept in their Purgatory which they so stoutly defended Marforius Why are those defendours of Purgatorye serued with the same sause for their labour Pasquine I pray God they be not cast into the bottomelesse pitte of euerlasting fire for none can defende other Purgatory than Christes bloude without cruell iniurie and blasphemie to Christ for so it happeneth to such as serue cruel Tyrannes turnes that they them selues first féele the smart of their wicked deseruings Perillus Bull may teach them Marforius But doest thou thinke that they shall at any tyme come vp hither and be placed among the Gods Pasquine Of Pighius I dare not say bycause he is much estéemed among those Gods for his eloquence and singuler learning But sure I thinke that Ecchius shall neuer be able to climbe to heauen Marforius And why not Pasquine Bycause he had a fowle great paunch that hong a foote a halfe ouer his Codpiece and that will be a great let to him And thou knowest Marforius that naturall writers affirme that heauy things of their owne nature go down to the Centre which thing he right wel vnderstoode that made his
Epitaph saying Here lyeth Ecchius buried full lowe That loued well wyne and belly chere Where his soule is seeke not to knowe For those were his Gods while he was here Marforius A pleasant Epitaphe and méete for such a paunche This that thou sayest maketh mée the better to beleue it bycause I haue séene Pope Lion the tenth for his great fatnesse had much a doe to goe vp three steppes in Saint Peters Palace whereby I conclude that muche lesse therefore shall be able to flye to heauen and especially when he hath no wings But what canst y â— tell me of Albert Byshop of Chioggia Pasquine I saw him in the middest among Pelagius Arrius Manichaeus and many other he was altogether ful of hepinesse Marforius Knowest thou the cause why Pasquine I would nedes vnderstand the matter And it was tolde me for there was come thyther a Fryer of Saint Fraunces of the Uine who had tolde him that he had séene in Venice a Shoppe where they sell Pilcherdes full of his workes which were solde by waighte to them that kepte Shoppes Marforins I think that y â— like wil hap one day to al the writings of the founders of this heauen But tel me was there none other loked for there Pasquine Many were looked for but most chiefly was one Iohn Cocles looked for bycause he was already canonized a Sainte by the Pope and appointed to this heauen There was looked for also one Costazarus and one Cornelius who with his Phariseicall and frierish opinions stoutly fighting against Christ had gotten the Bishoprike of Bertinoro or to saye more truely of Bruteonor Marforius What was spoken of them Pasquine Of Costazarus I hearde that these Gods were all wonderously offeÌ„ded with him for he had deceyued his God the Pope Marforius And how Pasquine I will tell thée Preaching in a Lent season in Spoleti he made a bargain with the Serattanes who are all coÌ„mon pickepurses to part the gaine betwene them and so published certain false bulles of the pardones of Clement the .vij. the which pardoned al maner of sinne and mischiefe to him that woulde paye a piece of mony therefore But first he let passe halfe the lent before he published his Bulles that the length of the tyme shoulde not discouer his knauerie therefore when he sawe it was time he cast forth his nettes and drewe a great quantitie of golden fyshes The CitizeÌ„s of Spoleti who are as craftie as the Deuill smelled oute the deceit and he no lesse craftie than they was ware that they perceyued it and so withoute bidding his hoste farewell departed and lefte the nettes but the fishe he caried away with him Marforius There was a conning Fisher but what was concluded by these Gods concerning him Pasquine To forgyue him so that he follow his old wickednesse and aboue all things to beware that he deceiue y â— Pope no more nor speake ought against him Marforius And of Cornelius what was said Pasquine They commended him much seing him so valiauntly in the Councell defende the Popes cause against Christ. And they were led away to the great glory and renowme of this heauen And euen very then was come a letter of his in the which he shewed his diligence and made those reuerend fathers vnderstand how Venice and all Italy was ful of Lutherans y â— they did coÌ„tinually increase Marforius These newes must nedes much displease those that were aboue Pasquine Thou mayst be sure of that And they were also vengeance angry against the Pope Marforius Alas man against the Pope and why Pasquine For they looked for an other to come to this heauen that had built so many Churches of stone so many Chappels so many Aultars so many furnitures for them and so many other things for the conseruation prayse and glory of this heauen that fewe were like vnto him And the Pope bycause he gaue him not the Byshopricke of Verona hath nowe lost him altogether and as the letters of the little Gréeke sayde this gentleman is now aboute to forsake them and to ioyne him selfe to Iesus Christ their mortall enimye Marforius If these newes displeased them it doth the more please me for to tell the truth they are growen into suche a deadly hatred with me bycause they are so bitter enimies to my Lorde God that I feare I shall not liue to sée them all destroyed But followe on the rest Pasquine We came to the fourth streate where the Martirs are Marforius What doe they there Pasquine All of them muche disdayning their deathes sought by all meanes to giue to men the punishement which they them selues suffred O I will tel thée a mery pastime that happened while I was there I hearde a great noyse I saw euery man run I runne for company and I saw Saint Rocke and Saint Bastian that were together by the eares Saint Rocke had his lefte hand vpon the nose and all ouer Saint Bastians face and with his right hande bobbed him about the head with his Palmers staffe Saint Bastian on the other side he had with one hande caught holde of Saint Rockes bearde and with the other hauing drawen oute of his thighe one of his Arrowes was about to haue thruste it through Saint Rockes sides and if the other blessed Saintes had not come betwene them there must nedes haue bene the Diuell and all to doe Marforius Wherefore fought they Pasquine Bycause eche of them pretended to be Master ouer the plague Marforius Howe agréed they Pasquine It was concluded that one of them shoulde haue the Plague and the other the Pestilence As I tolde thée therfore a little before all these Martyrs thinking scorne of their deathes sought to giue to men that punishment that they them selues â—ad suffered And therefore Saint Anthony thought to fasten his fire vpon some one Saint Rocke his plague Saint Bastian his PestileÌ„ce Saint Apolonia the Toothaches Saint Blase the disease of the throte Marforius What straunge things be these I haue heard that they haue helped suche as had these diseases but what profite get thei by this cruelty of theirs Pasquine What thing is it that maketh thee so muche to estéeme the Pope Marforius Feare for with sworde fire and water he punisheth who so euer abateth one â—ote of his power and kingdome Pasquine Thou sayest true these be the arguments with the which he disputeth against the Gospell But if he had no power to do this to thee howe muche then wouldest thou esteeme him Marforius But little Pasquine May feare therefore of other mens power doe so muche among men as to make one of a man a God Marforius Yea out of doubt for feare made the first Gods in the worlde Pasquine Much more therefore oughtest thou to thinke that this commeth to passe concerning Saintes who are other maner of fellowes than the Pope Marforius
Pasquine in a Traunce A Christian and learned Dialogue contayning wonderfull and most strange newes out of Heauen Purgatorie and Hell Wherein besydes Christes truth playnely set forth ye shall also finde a numbre of pleasaunt hystories discouering all the crafty conueyaunces of Antechrist Wherunto are added certayne Questions then put forth by Pasquine to haue bene disputed in the Councell of Trent Turned but lately out of the Italian into this tongue by W. P. Seene allowed according to the order appointed in the Queenes Maiesties Iniunctions Luke 19. Uerily I tell you that if these should holde their peace the stones would cry Imprinted at London by VVylliam Seres dwelling at the Weast ende of Paules at the signe of the Hedgehogge To the Reader SVCHE HATH bene the miserie of these latter dayes good Reader euery where and yet is in some places the more is the pitye wher iniquitie hath gotten the vpper hand that the truth findeth few friends and canne euill be heard especially the truth of Gods holy Worde but so odious it is to mens eyes and eares suche is the nature thereof as any other thing else be it neuer so vayne wicked or abhominable might be muche soner allowed and heard than the truth of Religion and the more that such wickednesse teÌ„ded to deface or ouerthrow the truth of Gods holy worde the better was the same welcome the more ioyously receyued and embraced So as the truth receyuing this open iniurie though not suppressed by al yet oppressed by the most was driuen therefore to lye close and secretly to walke with Nichodemus by night for feare of Iewish Christians and in caues dennes and other vnknowne places lyke as in the tyme of former tirranny to haue hir conuersation and abiding declaring still as she might hir naturall operation to many and wayting in the meane season the appointed tyme of hir delyueraunce And if it so chaunced hir to be seene or heard abrode for the candell whelued vnder the Busshell wil burne a hole throughe and shewe it selfe then straight way must she so be scaled ordered and prompted by Pollicie who must be hir Tutour as she must not therefore seme so roughe as to rippe vp matters that are raked long since in the ashes but muste talke a farre off and either cloth hir sâ—lfe with the misty cloudes of darke and doubtfull speach which few shal vnderstand and must offend no man or else must appeare altogether to be so plyaunt and in such glaring garments as least may become clawing and well pleasing talke and nothing else and such as shall curry all men and cut no one For the which cause the authour hereof called Celius Secundus Curio an Italian a man surely zealous and godly learned lamenting this great and malicious kinde of blindenesse as a thing moste daungerous both for bodye and soule thought good and his bounden duetie to relieue thereby the mindes and consciences of suche as not wilfully but for want of due knowledge went groping in by pathes at none dayes and to confirme suche other in the right path way of heauenlye truth as had tasted some little fruite of Gods holy spirite to write therefore this little worke which about XXV yeares since or there vpon he toke in hande and set forth what time Paule the thirde of that name a man of great worldely wisedome and admiration with christen Princes and a Religious professour of that diuellishe knowledge of Necromancie sate occupied Caiphas I should say Peter Chaire And so the authour following in some parte the politique councel of Saint Paule the Apostle who sayeth So that Christ be preached any maner wayes whether it be vnder preteÌ„ce or sincerely he reioyceth therein hath published the same his labour vnto the world vnder the pleasaunt name of Pasquine that auncieÌ„t Romaine as a fit instrument to aduaunce Gods truth who for his same being acquaynted with all Princes estates and affaires and for his wonted mirth and straunge newes coulde the better spredde abroade the same and cause it to be more ioyefully receyued and read than if many great Potentates and Princes had commended it to the worlde with their priuilege and authoritie As to Pasquine and to tell thee what he is shall not nowe be necessarie for I will not holde thee with so long a discourse if thou can not other wise learne of him I shall referre thee to the booke it selfe where thou shall finde him fully described But nowe me thinketh I heare some nose wise papist make a very vnnecessarie obiection what sayeth he is Pasquine of Rome nowe become a preacher that was wont so to be talking alwayes against our holy Father and his colledge of Cardinals to whome it may right well be answered in this sorte as in that he is come from Rome hither to preach is to fulfill the saying of Christ that no Prophete is accepted in his owne country and therfore cannot be heard no more was Christ among his owne country men the Iewes which is straunge that Câ—ristes messanger comming to Christes Vicaire if there be any suche on earth shoulde be refused of audience bringing a true message but much more is it that for declaring the same for their soule health and saluation he shoulde be in daunger But to be banished his dominion for saying as he is commaunded passeth all law of God and men yea and ius gentium also And in that some will accompt him suche one as wil be alwayes talking at his pleasure I will turne suche ouer to the Poet Horace who sayeth Ridentem dicere verum quid vetat Why should not a Iester or a mery fellow tel truth And if that wil not serue to stop their blasphemous mouthes I will bring forth Saint Paule who sayeth If he himselfe or an Angell preach any otherwise than the Gospell which he preached let him be accursed whereby he inferreth that the message shoulde not be the better welcome or heard for the messangers sake but the messanger for the truth and worthinesse of the message he bringeth yea if he were a Diuell ought to be beleued To the matter it selfe I shal referre to thy direct iudgement so thou spoile thy selfe in the reading therof of all malice and affection wherein thou shalt see vnder the wittie and pleasaunte inuention of Pasquines going to heauen purgatorie and hell the whole packe of the Popes pedlary wares is opened not set to sale bicause men shoulde buy therof but rather to the shewe and brought to the touchestone of Goddes worde to be thereby tryed and seene what maner stuffe it is So as all men may see howe the Romish Apoticaries haue so conserued confected and couloured with the drugges other the fine deuises of their subtile Sophistrie all their whole pelfe and trumperie as meritorious Masses fayned miracles superstitious obseruances hypocriticall fastings paynted holynesse and Sodomiticall chastitie and that with their chauntings pypings gaye glistering shewes and sightes sweete
being king of al together sayeth notwithstanding that he is not king of this world saying My kingdome is not of this vvorlde and if it vvere of this vvorlde my ministers vvoulde surelye fight And in manys other places the same sayeth calling Sathanas king and Prince of this worlde and of this darkenesse saying Novv shal the Prince of this vvorld be cast out And in the desert Sathan promised him all the kingdomes of the vvorlde if he vvould fall dovvne and vvorship him Marforius I pray thée Pasquine enter not into this heresie that Christ is not Lord ouer the world hast thou not read that in the name of Iesus al knées shoulde bowe of things in heauen of things in earth and things vnder the earth Pasquine Thou knowest not yet what this worde worlde meaneth in the scripture Marforius And what meaneth it else but this vnmeasurable frame or engine Pasquine Yes Marforius an other thing the Scripture calleth the world the ambitioÌ„ the couetousnesse the lechery and all those other thinges that sauour of nothing else but the flesh so that the flesh the worlde the diuell are those thrée furies that with their firebrandes and their Serpentes make an entermingling and confusion of all thinges Marforius Why then these fatte Friers that say they forsake the worlde â—arye it with them into the Monastaries Pasquine Yea out of doubt it is not possible to sée the worlde better than in the Monasteries where a man shall sée nothing else but affections and passions of minde with the which they seke to aduaunce them selues or to driue the one the other out of the doores Marforius Thou sayst truth but follow on a little Pasquine Bicause I coulde not therefore knowe the nature of this God that séemeth to gouerne worldlye thinges so blonderingly I sought to know him by his officers and seruauntes for that it séemed to me that he gouerneth al thinges by meanes of certaine demigods Marforius Whom callest thou demigods Pasquine Those that the grosse people call Saintes Marforius Beware I pray thée that thou speake nothing against the saintes but well for thou knowest in how great estimation they be with the worlde Pasquine God kéepe me from speaking euil of his frendes I go not about to tell thée other than the truth neither shall I at any time be charged to haue spoken any thing that is euill or wicked except it be by suche as woulde call the truth wickednesse Marforius Lette it not séeme straunge to thée that there be nowe a dayes suche men as doe labour so to call it Pasquine For suche kinde of crueltie I care not I knowe that the truthe can not be but truth Marforius Returne a little to thy purpose for me thought thou was framing an argument à minori ad mains or to be better vnderstoode à delegato ad ordinarium Pasquine Thou speakest like a right Canonist And to satisfie thy desire I say that finding no meane to cleare my selfe of this doubt with my selfe I sayde what the Diuell of holinesse goodnesse or equitie finde I in these saintes that now a dayes are so worshipped of the world that haue taken in hand the gouernment of worldly things Who if they nowe be or do that which sometime they were or that is sayde they were or did I shall sone consider what is the order of this gouernement if not yet haue I cause to doubt And forthwith it came in my minde to make a comparison of the lynes of Saintes and of their state while they were lyuing with their presente â—â—ate nowe hoping by this meanes to sée if the Saintes that liued sometime be the selfe same that they say raigne nowe in heauen and together with Christ doe gouerne al or else whether those be different and haue there aboue other nature and other condicions Marforius And what an arrogancie is this of thée wilte thou be a iudge ouer Saintes Pasquine No no frende Marforius let it neuer please God that I shoulde be a iudge ouer his frendes who can not sinne any more neither be spotted with any worldly affection but I would séeke onlye as I sayd if those be they that gouerne so or else if there be other vnder their name that haue none other thing of the saint but the bare name Marforius What is that thou sayest what a presumptuous boldenesse shoulde this be thinkest thou that there be any that vsurpe the names of saintes and vnder that godly name deceiue the world Pasquine As though the thing were to bée doubted Knowest thou not that the Diuell vnder the forme of an Angell of light worketh all his deceytes for if he shoulde shewe him selfe plainly as he is none woulde beleue him Knowest thou not that Superstition and Hipocrisie are the Diuelles Retorique with the whiche he maketh the worlde beleue al that he listeth Beholde the Fryers I pray thée thinkest thou that they woulde euer haue bene able to make the worlde beleue so many manifest falshoodes and foolishe â—oyes if they had not learned this art of the Diuell Marforius Why then their coates hoodes and sundry colours are they deuised by the Diuel Pasquine Yea out of doubt for if they were the same that they woulde be counted what nede shoulde there be of such disguised garmentes the whiche say they do signifie that whiche they ought to be This is a cleare case that while there is shadowe signification of the thing there is not the thing it selfe If they were in dede what shoulde they nede to séeke so to appeare Marforius I haue heard in dode that outwardly they be one thing inwardly an other Pasquine Thou mayst be sure of y â— if thou beleue the Gospell whiche saythe That there shall come vvolues to deuour vs clad in shepe skinnes by cause they vvill not be knovven for righte well thou knowest y â— one shepe eateth not another Marforius Thou tellest me Pasquine greate matters and suche as I neuer heard before and yet haue I studied many yeares the Canon lawe and in the subtil pointes of Iohn Brokenshinne and yet did I neuer reade these thinges which haue in them somewhat more than euery man vnderstandes Tell me now how thou madest this comparison for I remembre I read in Plato that it is a goodlye way to finde out the truth to seperate the thinges that are like from those that are different And I thinke this same be it that our Logitians speake of that contraries being layd together are the better discerned Pasquine Thou sayest wel but to come to the poynte Take thou which thou wiltâ— among all the Saintes yea if thou wouldest take the Uirgin Marye who hath the chiefest place and then consider well after what sorte she was in tymes past while she liued and in what sorte she
the spirite to aunswere to his questions and he asked him if he were in Paradise there was no aunswere made he asked if he were in hell and yet there was no aunswere he asked him if he came from Purgatory and then the spirite made a great rushing against the wal then did the coniurer aske whether he was such a one or such a one naming many and sundry persans that dyed long ago and yet was there no aunswere heard nor no maner of noyse but when he named that woman that was buried without pompe the spirite then made two great rushings against the wall Then did the coniurer aske whether she were condempned for this or that cause and in the ende it sayd bycause she was a Lutherane then was there heard thrée greate rushes against the wall The husbande being a wyfe and circumspect man marked euery thing and made as though he had much maruelled at the matter and desired those Wolues to supper the day following caused an hundreth Masses to be sayde and to light a whole worlde of Candels The Wolues howled they sent their Gods into Purgatory wet the graue with vnholy water and they perfumed it with Frankincense and when this was done caryed the Friers to dinner and in the meane season sent the officers to the place where the deceyt was done where they fouÌ„d certayne vaultes and there within thrée spirites hidden whom they toke caried away Marforius And how could they take the spirites that haue no bodies Pasquine These were of those spirites that haue bodyes of whom Saint Augustine speaketh of of which sorte are almost all those that dwell in Monasteries Marforius Were they spirites in dede Pasquine Thou art very grosse they were thrée Friers of those that they call Nouices that is to say such as knowe not yet verye well the sleightes and falshoodes of the Friers Marforius In dede the Monasteries are euen full of deceytes and the worlde is very blinde in that they espy them not In Turine also there happened of late the like matter Pasquine Well the officers hauing found the Bugs that made men afeard ledde them away like thrée little Diuels as they were into the place where the other great Diuels were at meate whom when Belsabub and his brethren sawe they knewe their knauery bewrayed and as men all dumbe they began to looke one vpon an other Marforius But were they not punished for their labour Pasquine Yes afterwarde with shame inough they were rewarded according to their demerits Marforius I maruell muche that the king hearing that these traytours did so shamefuly abuse the true Religion did not suffer that the Gospell might be fréelye preached Pasquine Thou must not maruell at this but thou must maruell rather when thou séest that any Prince doth any thing that is good they receyue with good will the true Christian Religion for eating fleshe on dayes forbidden and for the other commodities of the fleshe but they persecute imprison and slay other that in eating of flesh in other thinges folow the liberty of Christ and condemne the bondage of Antichrist They will fight against the Lambe but the Lambe shall ouercome and confounde them all Lo now are the Wolues all in maner come to confusion and shall or euer it be long be at an euil point except such as are on y e Lambes side none shal escape but this they beleue not but thou shalt sée it Marforius I beleue it certainly for me thinketh that hereof Saint Iohn speaketh in his Reuelation But to returne to Purgatory of the which I remaine not altogether satisfied tell me ought we not to hope the best Pasquine Thinkest thou that to hope the best is to beleue that one abideth for euer in Purgatory And wherfore hope they not rather y â— he is in heauen and so make an ende of all their Massing Marforius And what can this hoping hurte Pasquine It hurteth the pursses and goodes of the heires executors of men but if they haue so great a lust to say them to do good vnto the deade why doe they not satisfie their luste without any taking of money but yet for all this I will for my part beleue that he that dyeth in the fayth of Christ goeth straight to heauen and not into purgatory And this it is to hope the best What a crueltie is this of our shepeheards who haue so euil an hope of our saluation that they rather beleue we be stil in purgatory than in heauen Alas this is euen a token that they know before hand that the doctrine taught vs by them is not able to bring vs to heauen But if they fed their siely shepe with y â— holesome word of God saw them depart hence ful fed with faith in Christ what should they nede to giue so euil a iudgement of them and beate their braynes about so many sacrifices which bycause they neuer make an ende of shewe an euident token that they neuer haue sufficient And thus to procéede still without end is an argument to be holden for certayne that in Purgatory there is no redemption Marforius They haue for al that an end many tymes Pasquine Yea when paying of money hath an end Marforius So would I haue sayd vnto thée But sith thou art come to speak of Purgatorye I pray thée tell me whether thou hast séene it and howe thou camest out of it for as thou hast well sayde the deade come neuer backe hither to tell vs ought of it Pasquine I to tell the truth neuer dyed but was chaunged from fleshe into a stone so that the name of Pasquine is yet aliue howâ— wouldest thou therefore that I should haue séene Purgatory when I tell thée I was in heauen Excâ—pte thou meanest by Purgatory the bloude of Christ. Marforius This is a playne heresie Pasquine Euen so in dede say the Friers but certainelye it is an heresie to say or beleue otherwise Paule in his Epistle to the Hebâ—ues affirmeth that it is impossible that remission or purging of sinnes shoulde be done with out bloud In Purgatory there is no bloud but fire therfore is it not possible that in Purgatory should be any remission or purging of sinnes And that there is no bloude there thou mayst be assured thereof by this for they say that there are soules without bodyes and soules haue no bloud But this haue they taken out of Poets fables and haue fayned that there is a fire the more to feare the mindes of the poore simple people and chiefly such as be sicke of the Feuer who féeling the heate of the Feuer haue thought that that heate of Purgatory is ten tymes greater or else bycause those people that are towarde the North are very colde to the ende they should not so goe frosen to God it was méete that they should first be heate a little And therefore was Saint Patrikes Purgatory
the maner how to fall into a traunce And on the other side the confessours vnderstand all that they doe in sight thought worde and dede and then laying their handes on their heade and the displing rodde as the penitentiaries here do they assoyle them Marforius I vnderstande thée well They are put in the mids bycause they shall not runne away but this séemeth to me very straunge that in the Letany they are last and here they are aboue the Monkes vnder whom me thinketh they would do much better Pasquine The fault is in the bookes and not in the matter and he that made the Letany knew not al for then woulde he not haue set the women in the rerewarde for they ought to be kept and not to kepe other nor let it not séeme straunge to thée that they be aboue the Monkes for the Monkes can bring them vnder them when they list Marforius Are they all after one fashion haue they al one kinde of garment Pasquine So full of diuersitie is this diuision or Quéere as the rest are for asmuche as some are called Celestines some Clarines some Vastalines some Martirines some Brigidines Other are called Barbarines other Lucianes other Marianes other Marthanes other Benedictanes other Franciscanes other Dominicanes other Aâ—gustinianes other Carmilitanes and some Putanies also Marforius What did they Pasquine First of all they gloryed in their goodly title and next they reioyced that they had drawen into that opinion the chiefest part of ChristeÌ„dom And of this most especially they boasted that the opinion of Uirginitye or to say better the hatered of Matrimony had builded from the foundations vpwarde a great parte of that heauen Marforius They diseeyued them selues neuer a deale for if the Prelates and Priestes had not forborne wyues the Popishe Religion shoulde long sithens haue bene broughte to nothing for the multiplying of their children woulde haue deuided their reuenewes into many portions If thou wilt sée how much mariages are hurtfull to this Church take example of that which this other yeare Pope Paule did when he maried his sonnes sonne to the Emperours bastard daughter which he solde to the Pope If all Popes were of that minde and then begat children apase it woulde sone come to passe with them as it did with the Marquises of Lunigiana who in the end had neyther Marchandize money nor lande lefte them and therefore they passe not for any other thing than the commodities of the fleshe and hate Matrimony as a verye plague Pasquine Thou vnderstandest it Marforius and so doe I. Marforius But I maruell much how there can be so many Uirgines this being so rare a gift and most of all sith it is lost by the desire only For vvho soeuer loketh on a womaÌ„ to lust after hir hath commtited adultrye vvith hir already in his heart Pasquine The matter is that they take not virginity after this sorte but for a virgin they meane hir that is without a husband or him that is without a wife Marforius By this meaning Fornicatours and single women also may be Uirgines ah Pasquine Yea out of doubt so that they sweare neuer to mary remember that if they lyue not chaste they may take a whore secretly Marforius I doubt least by this opinioÌ„ many are become dishonest virgines But sawest thou there Saint Katherine Saint Barbara Saint Iulian. Pasquine I saw them and they were very full of cursed ambition Marforius What is that I heare thée say are those virgines ambitious that dispysed all thinges of the worlde Pasquine A man may reade in some storyes that they dispysed all thinges and I thinke it well done to beleue godly and learned hystories whereas a man may not sée any thing that is superstitious or wicked but there well I wote they haue chaunged both countenance and conditions Saint Katherine promised to him that hath in remembraunce hir passion to deliuer him from lightnings and tempestes And Saint Barbara to make him in the Warres kill his enimyes Marforius Diddest thou neuer heare that fine toy of this Saint Barbara how she gaue a gifte to certaine souldiers that had fasted on Saturday in the honour of hir that they might with most stout courage fall vnto the spoyle There are also many deuout souldiers that beare hir painted on their Harquebushes and vpon their Morions or vpon their Curasses that she may defende them from Gunshot Pasquine O Marforius howe many tymes haue I maruelled and yet could I neuer beleue it that the good Saints had any desire to do hurt to men and that they had this ambition to desire to get credite in the worlde and to do it by these meanes For I knewe it was the foolishest thing in the worlde to beleue that that which they eschewed while they were subiecte to the affections of the fleshe they seke so nowe that they are out of bondage of those affections If we will please Saintes that are the true Saintes in dede let vs do that which they while they liued commaunded vs that is to say let vs loue God and let vs vse charitye to our neighbour for doing otherwise we do highly offend them that is to say we make them ambitious desirous of reuenge cruell and proude the which thinges in their life time they so muche abhorred and hated As might right well be séene in their storyes if the Friers by their presumption and for that cursed rage of gaine had not corrupted and peruerted the same And therefore let vs séeke to Christ onelye for he onelye is the vvay he onely is the truth he onely is the life he only is the light he onely is the Master he onelye is the shepherde he onely is the hye Priest he onely is the Aduocate he onely is our full redemption and saluation Let vs therefore sollowe Christ onely forsaking those things that are the causes of so many inconueniences For we sée right well that bycause we follow not Christ only there are sprong vp so many sundry sectes so great diuersities of rites customes so many superstitions which haue led away the Christians so far from Christ y â— of his they haue now no more but onelye the bare name and this is the fruite that is gotten by deuotion to Saintes Marforius To returne therefore to the purpose this virginitye is it not so holy a thing as the worlde taketh it to be Pasquine Thou hast heard that it hath bene the foundation of a great part of this heauen Marforius I haue heard so and for ought that I haue heard I sée also that vices are clad with the clothes of those vertues that are their contraryes for I sée that fornication is called virginity But much I maruell that Saint Ierome did so much extoll this virginitye that he durst make this conclusion It is good for a man to be
without a wyfe therefore is it euill for a man to haue a wife And in an other place he sayth that God hath promised heauen to virginitye and the earth to them that be maried Pasquine This is euen the ful and flat heresie of Montanus The which Ierome foloweth also in condempning altogether the seconde mariage as is to be séene in that he wryteth to Iouinian where he affirmeth that the seconde and thirde mariage is naught and where he taketh holde for the confirmatioÌ„ of his opinion he wresteth the scriptures to his meaning without purpose as a man may sée in the Epistle that he wryteth to that gentlewoman of Rome who bycause she was a wyddow and but a yong woman to obey Saint Paules councel was maryed agayne the beginning of his Epistle is this Thou art become shamelesse and hast put on the face of a Harlot Marforius Me thinketh therefore that his workes shoulde haue shewed with great aduisement what is the cause that being a man of so great learning he taketh things so cleane contrary that he is so stubburne in his opinions Pasquine What bycause he was a man and a Dalmatian Marforius Thou meanest somewhat in that thou callest him a Dalmatian Pasquine I meane then that Nation is most obstinat in that which once entreth into their braynes and setteth nought by the opinion of al other Nations Knowest thou not that olde frende of Cardinal Chietti that commeth oft times to sée him Marforius Ha yes yes I know him he speaketh Gréeke very oft bycause he would séeme to vnderstand much of it Pasquine That is he When this man talketh of any thing of his owne thou neuer heardest a prouder man nor a greater boaster speake nor that more disprayseth all thinges that come not from him selfe or from his countrymen nor a more stubburne in his opinions and therefore maruel not at Saint Ierome for they are all suche kinde of men Marforius This also maketh me much more to maruel that these men haue so much extolled this virginity sith there is not in all the holy scripture any one precept that forbiddeth to any kinde of men mariage and where there are so many places that comaunde and commende it For by this meane God would that the world should be maintayned And this was defended by the good Byshop Paphnutus in the councell of Neece against thrée hundreth Byshops Pasquine I beleue that it is for the Uirgin Maries sake that these men woulde haue so many Virgins Marforius Yet can they not for all that bring to passe that there should be many Maries the which was verely a Phoenix Pasquine I like it well that thou beginnest to vnderstande the matter Marforius Sée Pasquine I haue done as Thelemachus did in Homer who sayde that by other mennes wyse communications he had learned much Pasquine I muche reioyce that this my talke hath brought forth so good fruit in thée Marforius And I reioyce much more thereat But to returne to the purpose of this virginitie I say that the Uirgine Mary neuer made accoumpt that hir Uirginity should be of any merite towards God for she had determined to haue a husband would before haue had him but that the Aungell of the Lorde declared to hir that high and heauenly determination that God had made concerning hir And God had regarde not to hir virginity but to hir humility as may be séene in hir owne song where she sayde He hath regarded the lovvlinesâ—e of his handemayde and sayde not to the virginity of his handemayd for lowlinesse is it that pleaseth the Lord and that is by him commaunded vnto vs whyles he sayeth Learne of me for I am meeke and lovvlye of heart and sayde not learne of me for I am a Uirgin And if thou wilt sée this more clerelye loke that place of the Gospell where the Disciples sought to knowe who shoulde be greatest in the kingdome of heauen Christ set there in the middest among them a childe saying That they must humble them selues and become as that childe if they vvould enter into the kingdome of heauen And if he had made so great an accoumpt of Uirginity or had knowen it to be so necessary he might haue sayd that they must be virgins as that childe was if they would enter into the kingdome of heauen And see moreouer the greatest prayse that is giuen to Christ is for that as the Scripture sayth He made him selfe of no reputation taking vppon him the shape of a seruaunt and not bycause he was a Uirgin But herevpon the Lordes saying putteth me in some little doubt which sayth That some do make them selues chast for the kingdome of God Pasquine Let not this trouble thee for this worde to make chaste in that place meaneth nothing else but to take away euery euill affection not onely of fleshly luste but also of all maner euill desire therto As also where he sayeth That thou shouldest pull out thine eye aâ—d cut of thine hande he meaneth nothing else but that thou shouldest take from thée that vice which ouercommeth thée by meanes of that member of thine And the gift of chastity is not giuen to euery one that vvoulde haue it but to vvhome God vvill This therfore ought not to be giuen as a commauÌ„dement but they that are called thervnto by god ought to vse this as a councell Marforius Why then Origen much mistooke this matter in cutting away his instrumeÌ„t of generation Pasquine Without doubt he should better and more holily haue made him selfe chast if he had asswaged his hote desire with an honest wife of his owne For this thing God commaundeth vs and not the other Marforius But he should not haue bene chaste after that sorte Pasquine Nay rather he could not be chaste after the other sorte as Logitians define who cal not the Eunuches chast bicause they can do nothing But that he hauing a wife might also be chaste the booke of wisedome doth playnely dedeclare where he sayth O hovv faire is a chaste generation vvith vertue Lo he calleth chaste the generation of children And to y e Hebrues thus it is written Mariage is honourable among all men and the bed vndefiled but Fornicators adulterers God vvil iudge Marforius I woulde it were Gods will that thou mightest be a Preacher to the worlde but euen a fewe yeares then shoulde it not be halfe so blinde as it is Pasquine Such was Gods pleasure that those that haue bene delited with lyes and foolishe toyes should in lyes and foolishe toyes be drowned buried Marforius Sithe we are entered into this talke I woulde haue thée tell me what it is that hath deceyued so many great learned meÌ„ to set forth so carefully this virgintiy Pasquine A French Byshop full of great learning of great iudgement and of muche godlynesse opened myne eyes
dispensed to the pore impotent for the mariage of honest maydens to the godly ministers of y â— true Churches and not to lying Fryers and idle priests enimies to the Gospel as thou mayest sée In Codice Iurisconsultorum And saint Paule sayeth He that laboreth not let him not eate The same do I say also of the treasures of the Church as vessels vestements Images of Golde and Syluer Iewels baÌ„ners crosses and such lyke which eyther idle priests and Fryers enimies of the pure gospell of Christ do enioy and eyther do vnprofitably reserue for ambition consume in letcherie or else for superstition doe worship Marforius I surely thinke that these possessions were left to the Churche to the ende they should be disposed in such sorte as thou haste sayde and to say y â— truth what doth Gold in the Churches as that Poet sayde But was there any other thing in doing Pasquine It was decréed to encrease the number of the Cardinals to cause that of al the chief houses of Italie and else where abroade there shoulde alwayes one or other of them be a Cardinall by this mecanes to kéepe them alwayes in the deuotion of the Church of Rome the which they nowe through the reading of holye Scriptures beginne to knowe and forsake that they may enioye the libertie of the Gospel But aboue all other things that their shoulde be alwayes vj. or .iiij. at the least of the Venetians Cardinals and this they ment bycause they knowe what a number of those Senatours are wyttie men and of profound iudgement doubting least they should slip their heads out of the coller and most of all seing that sacred Senate when it hath bene often tymes by the Popes Legates pricked forward to the destruction slaughter of their vessels bicause they withdraw themselues from the Popes tyrannie hath shewed euidently that they take more care of their true and faithfull subiects than to haue giuen eare to the presumption of him that taketh vpon him to commaund them Marforius Thou hast told thy tale but I haue heard say that they bury men quicke Pasquine How doe they burie them quick Marforius Thrusting them into prisons as into graues Pasquine The Legate condemâ—neth them and not they Marforius Truely I muche maruell sith there hath bene at no tyme any power so great that hath bene able by force to sâ—bdue them they wil for al that so wilfully submit themselues to the seruice of the Pope and suffer for his sake that within their Territorie Iustice shoulde be defaced or blemished which being driuen from all men is come to séeke succours at them Pasquine I would vnderstande thée better and then I will aunswere thée Marforius They are great Lordes and neuer knewe what bondagâ— meant and yet they suffer that a vyle scuruy priest shall in their owne dominion giue sentence against their subiectes and they muste execute other mens sentences Thinkest thou that this is not great bondage I speake not of the Tenthes of their Dominion the which they giue the Pope and many things else And furthermore there is not a man condempned in that iuste Citie that is not iudged by fortie Iudges neither is there any one so euill or heynous an offendor but maye alleage for himselfe the best he can and yet they suffer that a legate onely shall condempne whome he lyste and the person accused shall not come to his purgacion for this false Iudge refuseth the Testimonies of theÌ„ that speake in the defence of him that is accused and alloweth such as for hatred or any other dampnable occasion speake euill against him And they perceiue not y â— if I beare displeasure to one I may go and accuse him to the Legate of heresie and cause him to be banyshed or committed to some place to abyde during his lyfe and forfeyte his goodes and yet shall not he haue once so much fauour as to say for himselfe what he can peraduenture he is an honest man faithfull to his estate Doest thou not thinke that it were a thing very requisite for them to prouide better for this case Pasquin Thou knowest Marorius y â— there haue euer bene and shall euer be membres of Antichrist And they be the cause of these and such like disorders But be thou fast and sure of it they can not long continue thus for there are among theÌ„ that are very wyse meÌ„ and many more than I speak of who haue depely considered the great tumults and the great seditions and flaughters y â— in times past haue bene in Germanie for persecuting such as were faithfull subiects men that in all points were honest and therefore are very lothe that the like should come to passe in their countries for they sée aforehand the scourge that God hath prepared for the Emperor and his brother for these causes Marforius God knoweth that I wishe their well doing as much as any of themselues do therfore wishe they did as thou sayest and I woulde haue them thus to consider that when any of them is made a Cardinall he should be forthwith banished for these be they that cause all their secrets to be knowen to y â— Pope and are the very occasion that they are kept in such vile bondage Pasquine Doubt not thereof they will haue greater regard to the publique weale than to their priuate commoditie and when néede shall be will leaue all these considerations and open the waye to all Italie And the saints of whome we speake are much in doubt hereof and do therefore séeke by making many of them Cardinalles to kepe them styll in bondage for if they had not had so great respecte to y â— Tyranne the Pope they shoulde long sithens haue bene Lords of all Italie The which thing might easily come to passe if they would embrace the Gospell of Iesus Christ the giuer of all power dominion all other good things as I hope they will Marforius folowe on I pray thée the other determinacioÌ„s of this counsell Pasquine CoÌ„cerning Spaine it was decreed that the Inquisitors shoulde not henceforth be seuere with the Marranes who denye the Diuinitie of Christ but should be most cruell againste the Lutheranâ—s who deny the Diuinitie of the Pope and most constantly confesse the Diuinitie of Christ. Marforius That is euen as much as to desire that Barrabas be deliuered and Innocent Christ crucified but what was else decréed there Pasquin One thing horrible fearefull and to make all Christendome quake Marforius Alas what may that be Pasquine First they decréed to make league with the Turke to make therby all their enemies affearde and that done to sende all their Angels through all the parts and Cities of Christendome and most chiefly such Angels as sowe wilfull warres dissentions deceits mischieues offences and calling therefore one of them that had the
feare y â— wilt neuer come to an ende Pasquine Then began I to consider the waye the whiche for ought y â— I could perceiue was sometime much more trodden than it is at this present for a man might sée euen in some parte of it the grasse growen vp I thought at y â— first beginning that this had bene caused by y â— spring-time which then was at hand then remembring that there was neuer no spring I asked the Aungell the â—ause therof who tolde me that euen as a man might haue séene long agone the people come from al partes of the worlde into this Citie for the Iubilie with the self same throng and greater also went they to Hel sent thither by Popes and among other these Popes them selues with their Iubilies but sythens that prophecie was fulfilled whiche saith That oute of the North shall come a plague vpon all the dvvellers of the lande the grasse hath begon to growe vp in this broad hie way Marforius I am wonderous glad that y â— art come to talke of this saying for I desire múche to vnderstand it of thée These Priestes of ours vnderstande that it thus signifieth That those nations of the North parts are cause of all euill heresie Pasquine Those Préestes of yours vnderstand the scripture quite awrye and for the authority they haue they cause it to be declared after their owne fashion But I saye to thee that this worde Al euil is in the scripture as muche to saye as That which is contrarie to the Gospell or to tell thée it more plainely it signifieth Antichriste for euen as by the Gospell Christ which is al goodnes is giuen vnto vs euen so againe it must néedes be that all euill is his directe contrary In the same signification saint Paule said that couetousnesse is the roote of al euill for thou séest that Antichrist which is all euill hath his rootes so fastened in Couetousnesse and al his membres also that for this cause many of them y â— know y â— truth of y â— gospel either thei hide it or else w t stand it bicause they wil not loose their liuings For the selfe same cause also doth Antichrist with al his whole power séeke to destroy it This prophecy therfore was thus much to say as That froÌ„ y â— North should bloâ— a wynde with so great force y â— it shuld take away froÌ„ the Wolfe his shepe skin make him to be knowen as a Wolfe or to tell thée the same more plainely that from those parts the Pope should be discouered for to be Antichrist Marforius I perceyue that God hath made thée to speake for my soule healthe I sée that thou sayest the truth Pasquine Sythens therefore that he who tooke him selfe to be y â— shepeherde is discouered to be the Wolfe the shéepe being affearde of his cruell looke knowing him to be their enemie haue fled away from him and haue folowed the good and true shepeherd Iesus Christ who is the waye that leadeth to the swéete pastures And this waye therefore that leadeth to perdition begynneth to shoute out grasse for it is not any more trodden but by the members of Antichrist who albeit thei be many as I tolde thee a lyttle before yet are they fewe in respect of those that sometime did folow him Marforius I rest fully satisfied in this point Nowe woulde I know how the walles were made that compasse in that place Pasquine There are no maner of walles at all Marforius What néede is there then to haue a gate can not euery one come in and oute that wyll Pasquine Thou knowest that Venice hath no walles yet cannot euery one come in and go out that will albeit the strength of this place is coÌ„trary to others for other are made that none should come in and this is made that none should go out for as thou hast herd the entrie is frée to euery man Marforius Is y â— place compassed about with waters as Venice is Pasquin It is compassed about with waters but not as Venice is for Venice is compassed with waters of the Sea and this place is compassed with waters of fyre Marforius How can this hang togither the water the fyre are directe contraries howe is it possible that they shoulde agrée togyther Pasquine How is it possible that soules whiche can not feele nor be felte should burne in the fyre and that the bodies should abide in the fyre and not be burned and yet this happeneth in Hell Euen as we sée that Christe witnesseth in the parable of the riche man and Lazarus the begger saying That the riche man was in Hel fyre yet his body was not in Hell for mens bodies must remaine in the earth vntil the daye of Iudgement after the which the bodies shal go togither with y â— soules into euerlasting fyre As may be séene in all the whole scripture and in that place where Christ saith That thou cut away thy hande that offendeth thée for better shall it be for thée that thou lacke a membre than that all the whole body shoulde be cast into Hell fyre The thinges of Hell are of an other manner of sorte than those of this worlde he that coulde tell howe to make these things of this nature knew also how to make those of an other nature so that thou must not maruell if I tolde thée that this place is compassed with waters of fyre Marforius Are these waters so broad as those of Venice Pasquine These be not all of theÌ„ togyther but are diuided into fiue great dyches The first whereof is called Lethe which is as much to saie as The forgetting of goodnesse the seconde Phlegeton that to saye desire of euill the thirde Acheron which is to say the vtter forsaking of al gladnesse the fourth Cocytus that is to saye wéeping the fifth is Palus stigia which is to wéete Euerlasting hate and miserie Marforius How do they passe in Charons boate Pasquine As I haue told thée of the gate euen so I tel the of these waters for to go thither thei passe without any businesse but to returne againe it is not possible to passe them Euen as thou séest that it fareth by the Ryuer Danubius and of many other waters that downe the streame they sayle wonderous easily but vp against the streame it is impossible In fine I tell thée that to go thyther there is no maner of let by the way no whether they haue their peny to paye Charon for his ferye nor whether thei haue ben buried or no nor of none other thing Marforius What a foolish deuise was that of them that thoughte that Charon must be paide and therefore put a peny in the deade mannes Mouth And of these other that thought that the soule could not passe ouer on the other side in
or such lyke The Patriarches striue who should be chiefe Peters see at Antioche One Pope speaketh against another The Popes vaine gloriouâ— titles Babylon the heaâ— of al abhomination Petrarke calâ—eth Rome Babylon Prophetes Num. 22. This worde Prophete hath two meanings The differeÌ„ce betwene the Prophete and the Doctor The Popes Prophetes are not inspired by God A blessed companie if a man should rake Hell A vertuous studie of a holy Father Like will to like The Pope doubteth of the immortalitie of the soule Qualiâ— Pater talis filius A very proper practise not vnlyke the deuises vsed by the holy mayde of Kent The Knaues will tell tales out of the schole Marke the knauerie of this Coll Prophete These knaues haue manye such knackes in their Bougets No true Prophets Iere. 14. Math. 7. The goodnesse of these Romish fruites Luc. 13. The court of the Popes heauen Iust iudgement and voyde of feare when sentence was giuen against the Diuell * Iohn 14. †Act. 10. The office and duery of an aduoâ—ate * 1. Iohn 2. †1. Timo. 2. Maht 3. Great iniurie done to Christ when any other aduocate is sought 1. Iohn 2. * Iohn 17. Heb. 10. Math. 10. Bartolus and Baldus Saint Michaell wayer of soules A vengeance craftie aduocate that could match the Deuill Masses and such trash shewed forth in euidence The crafte of the Diuell Michaell beateth the deuil Great honor and ioy when the Pope winneth a soule Purgatorie iustely called Pagatorie Michaell in loue with a Bul looke Legenda aurea The fable of Saint Michaell Lucanus the Poete Fryers and lyers shaped both in one moulde Draffe good ynough for Hogges Saint Michaelâ— fable â–ª a figure of Gods Iustice. The worlde abused by Friers Lucian What the Gospell causeth Friers vse violent persuasions Beati qui non ridâ—runt et credideruâ—t The Pallace of the Popes Heauen The fashion of it The Popes Saints can not abide the light The Popes heaueÌ„ resembled to an Alchimistes shoppe The Sonne and the Mone shine both at once Straunge vertue of Beadâ— that can darken both Sonne and Mone The discription and vse of Beades Ipocrisie alwayes carieth Beads The Counsell of all Saints The scope and end of their counsell Why in olde tyme so many counsels were so easily called Why counsels in these dayes can not be assembled The effect of â—â—unsels Verbum dominimanâ—â— in eternum Psal. 2. Equalitic woulde be vsed in tryall of waightie matters The Pope neuer fighteth on euen hand Who be Heretiques and who be no Heretiques after the popes iudgement The Dutchmen first smelled out the Popes craftie conueyaunce The song of the Popes Saints Psal. 2. Math. 11. Politique fetches vsed in the Counsell Saint Ioice patrone of fruitefull succession Spiritually begotten children meete to maintaine the Popes spiritual kingdome The weighti est matter of all the counsell Charlâ—s theâ—â— suspected by the Pope Ferdenando vpon condicion shal haue ayde from the Pope Popishe Doctors The Popes heauen builded vpon Ignoraunce Ignoraunce mother of all errors The duetie of a king Fraunces the French King The Popes counsell to Kings and rulers Marke howe Pasquine prophecieth of Fraunce Apoc. 20. The way to appease Gods wrath Ioan. 4. Auignion vsurped by the Pope Machomet and the Pope are brothers The King of Englande How the possessions of the Church shuld be bestowed â— Thess. 3. Why possessions were giueÌ„ to the Church A pollicie vsed to preserue the Popes Kingdome The reading of the Scripture bringeth knoweledge Why so many VenetiaÌ„s are made Cardinalles Carefull magistrates ouer their people The Pope abuseth al magistrats The Pope maketh all Princes his Butchers and hangmen The great iustice of the Venetians The spiritualtie doth rule raigne eche where Truth can not be heard where such â—irannie râ—ygneth Antichrist and his members the cause of disorders The Charitiâ— of Pasquine Good members of a common wealth By what way the Venetians might become greater Godes enimies fauoured and his frendes persecuted Iohn 18. Luc. 23. A diuelishe decre of the Popes saintes The oration of one of the Saintes to this Diuell their Messanger 〈…〉 The Popes saints fil al the worlde with warres and mischief Rome the Diuels dweâ—ing place The cause of this diuellysâ— decre The Order or Queere of the Aungels The 〈◊〉 orders of the Popes Aungelles Christ is not in the councell Christ goeth to playe like a childe The marchaâ— dises of the Popes store houses God graunt they be neuer better stored Pasquiue meaneth that our Peter peÌ„s and other our proffits the pope had hens were spent vpoÌ„ the mayntenaÌ„ce of wheres and bardasses in Rome The Popes keyes are the keyes of the storehouses Gods worde must destroye the Popes heauen Apoc. 1. Pasquine goeth out of the Popes heauen and goeth vp to Gods heauen A wonderful straunge sight Pasquine setteth forth the punishment of the Neuters Neutralitte must be vtteâ—â—ly auoided Weatherâ— cocks and turncotes are not to be beleued Certain Italians true christians Hebr. 6. Peter de Charles a wether cocke Farellus a true preacher Num. 22. The heauenly harmonie Plato and Aristotle differeth in opinion Christen philosophie The way to knowe God Psal. 19. The varietie of Gods works declare his greate power The Pâ—pe would haue his dead Images to be our liuely scholemasters The dead picture of the vergin Marie liuely counterfeited after a Popes whore Christian Regions Apoc. 4. The description of the true Heauen Apoc. 5. The song of true saintes 1. Peter 4. Equalitie among the true Saintes Apoc. 5. Christ is the way and the gate to Heauen Iohn 10. Iohn 14. Dionisâ—us Areopagita 1. Tim. 6. The Quene of Heauen Psal. 45. The Quene of Heauen iâ— the Churche and not the virgin Mary Popes haue vsurped the authoritie of the Churche The Quenes apparell 1. Cor. 12. Of mariage Ephe. 5. Io. 1. 3. 15. Iac. 4. The worlde contrarie to Christe 3. Reg. 19. Rom. 11. Iohn 14. The saintes be at reste Ap. 4. et 7. Esay 42. The wedding garment Esay 61. Mat. 22. Antichrist 2. Thess. 2. 3. Reg. 22. 2. Para. 18. 2. Cor. 11. Watchwords giuen in the Scripture * 1. Thess. 5. ‡ 1. Ioh. 4. Demaundes of our Ladie Marforius wisheth Pasquine to be Pope The scholes of Pasquine Christ the onely Mayster Mat. 23. Coloss. 1. Ephe. 1. et 4. Apoc. 5. 7. Christ onely gouernour Mat. 8. Io. 14. Mat. 7. 1. Io. 2. Heauenly thinges must not be measured according to mans brayne Luc. ii A maruelous yea almost a miraculous chaunge The â—â—iage to Hell Pasquine a farre trauailed man Pasquine a Curious searcher of thinges Pasquine goeth to sâ—e hell The way to Hell is sone found out Math. 7. Math. 16. The description of Hell What and whome Pasquine sawe in Hell Hell gates neuer shutte Al may goe into hell that will but none may come out Of what stuffe belgates were made Caine the first that entred his father the deuilles Kingdome Caines and his successors