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
deuised in Scotland And it is yet to be sene in certaine old paintings that the Angels plounge the soules into this fire as it were into a baine and theÌ„ forthwith hoyst them vp alofte and many are séene with their armes stretched out with their beardes with the haires of their heade safe and sounde and their whole body cleane whiche betokeneth that that fire doth not burne But this so terrible a fire that made the whole worlde for feare to quake while it was thus kindled by good chaunce is nows quenched Marforius Would God it were so But how knowest thou it Pasquine As I came from Geneua vpon the way I found an Inkeper that tolde it me Marforius What did he tell thée Pasquine Doest thou not remember that yere in which the Secretaries of the newes sayd that there woulde come so many raynes flouds of water Marforius I remember it well it was in the yeare of our Lord 1524. Pasquine Euen so it was doest thou remember what prayers were made to God that he woulde delyuer vs from so great distruction Marforius I remember it well Pasquine God then being moued with compassion coÌ„maunded Neptunus to cary those waters into some other place Neptune therefore sith he could not bestowe where he woulde so great store of waters which he had prepared for the drowning of the whole world let a great part therof soake through into Purgatory quenched the fire in such sort that sith that time hitherto it neuer gaue no great flame A great part therof remayned vtterly quenched Another part thereof eschewing the water as his contrary retyred first to Cicilia and after to Porzolo whereas after it had by little and little made his waye it burst forth with wonderful great hurt to the country and nowe is in the way to goe to Rome where first it began to burne Marforius Why then will so wicked a fire assayle so holy a City Pasquine He that with good reason returneth to his owne countrey it is not to be sayd that he doth assault it Marforius Wel tell me how did this straunge chaunce please the people of that heauen of which thou speakest Pasquine Thou couldest not beleue what griefe they féele thereby They do nowe nought else but stirre vp Vulcane to make such an other for they knowe that from his Shoppe in the hill Atna a certaine Abbot called Odilus brought the first fire to Rome to saint Gregory And if Vulcane make not such an other they doubte that so great rentes as they receyue by this forge wil all come to nought Marforius They haue good cause to doubt for if it be knowen abrode that this fire is put out what will he be that wil take from his owne children and heires to giue to these lazy lubbers whâ— will builde any Chappels who will builde any Monasteries who will any more fat these Hogges who wil haue any more estimatioÌ„ of them I for my part haue hytherto estéemed and reuerenced them for feare onelye of this fire For they made me beleue that it burneth euen the stones But bycause they sée that meÌ„ are not afeard of this their imagined fire of Purgatory they make them féele the fire of this worlde and all to maintaine their tirannicall kingdome Yet profite they little for all that for those men whom they so burne liue in the fire and of their ashes do increase and multiply infinite numbers But leaue we this for I am out of doubt thereof and let vs returne to the Quéere where the Friers be of whome thou spakest not long since Sawest thou any of those Scapuchines Pasquine Thou meanest those y â— haue alredy begon to nestle theÌ„ selues in al y â— townes of Italy with filthy garmentes â—roked conditions with their hoode drawen vp with a peake in the toppe after suche fashion as the Diuill is painted * tempting Christ in the desert Marforius Those I aske for Pasquine I sawe one or two but they wente all alone hated of al men and they mumbled to them selues I wote not what touching fréewil Marforius I beleue that for in this towne and in Padoa I haue heard them at the Shrouetide beat it into the heads of the Fackins But what was the cause they were so hated that garmeÌ„t of theirs shoulde giue them some credite at the least with these poore whoresons Pasquine They were hated bicause that with their filthinesse with their wéede they did so magnifie set forth Ipocrisie that they made some suspect that therby they would whollye withdrawe the people from the other Religions and allure theÌ„ to theirs Marforius Why then doth enuy raigne among them Pasquine Not enuy only but hatred also For they so deadly hate the inuentour of this order Barnardine Ochine that it can not be spoken séeing him now to be become a Rebell to this heauen and that he doth so valiantly assaulte it and layeth to the walles so ruinous a battery And beside that doest thou not remember that I tolde thée that it was the heauen of Popes fooles where those that are immortall are a great deale worse than those that be mortall But thou shalt vnderstande me better by that time thou haue hearde the whole of me point by pointe Marforius Followe on therefore I pray thée for I take great pleasure to heare thée discouer so great wickednesse and to shew the truth naked plaine Pasquine We left therefore the streate of the Friers whereas all these sectes disputed together of their dyuers customes Habits and Institutions that the Tower of Babilon was neuer fuller of confusion and came to the second streate Marforius Tary I pray thée doe they agrée so well together in this heauen Pasquine They do all agrée in séeking to preferre them selues before Christ in the rest they are as wyde as East and West Marforius I can not beleue that Pasquine Canst thou not beleue it O Marforius Marforius thou takest little héede to thinges I knowe wel that thou findest not this in the Comentaries of Gratian nor Accursius but wherefore serue so many Churches so manye sacrifices so manye Frieries so many Monasteries made in the honour of this Saint and of that but to banishe by little and little the memory of Christ out of the world The increasing of these Frieries hath bene the diminishing of the Christian fayth Marforius That is like inough to be true out of doubt But procéede on a little and tell me what followeth Pasquine Then commeth the order where the Urrgines be where are to be séene many thousandes of foolishe women Marforius Why and are the women there aboue men and in a more worthy place Pasquine It was requisite that they shoulde be put in betwene the Monkes and the Confessours for the Monkes teach them how to put the diuel into Hel how he must be fought with and
these are some for one wordely respecte and some for an other so ioyned in league with this wicked beast that they haue more regarde to Antechrist than to Christ. In Christes cause there is not one that will once speake a worde doubting least he shoulde be called a Lutherian but for Antechristes cause ech man will discouer himselfe what he is against suche as defend Christ calling them Herctiques and persecuting thē euen to the death Maruell not therefore if they also be condempned by their head whome they haue persecuted in his members Marforius Canst thou not tell me anye one sundry sorte of torments that these great princes had different from the other Yea that I can thou knowest that they will still aboue al other things be honored magnified flattered and fedde with the smoke of clawing talke In Hel therfore they are a good parte of the tyme hanged vp in the smoke of that cursed brimstone Marforius What are not the Popes serued with the same sause Pasquine More they than the other Marforius Whom diddest thou sée particularly Talke to me a little of some one namely among the rest Pasquine Herein will I doe not after thyne but after Plato his minde who willeth that when a man commeth to particularities he ought to make a staye for if I woulde come to those particularly there shoulde be fewe alyue but they woulde banishe me Marforius Why and are men for saying the truth banished by Princes and great men Pasquine Yea and with the worst kinde of banishment that they can and most of all those that most speake the truth for they are not content to banish them out of their countreys that confesse the way of Christ which onely is true but they banishe them out of the worlde Marforius Let them therefore remayne with the Diuell sith they are there already and being such maner of men as they be But tell me how diddest thou know them being confusely scattered among other and being naked as thou hast sayde before thou couldest neyther knowe them by their apparell nor yet bicause they were not placed in order Pasquine I knewe them by their sinnes the which as I tolde thée are al playnely séene In them a man might sée the sinnes of great men as for crample neuer to forgiue iniuries receyued to worke reuenge for euery trifle to be occasion of the death of numbers of their people to fulfill their appetite to defile their Uassals wyues to punishe the good to rewarde the euill to dispise vertue to fauoure vice and suche other small pieuish faultes and beside that they were all castin the téeth by the Diuelles with these wordes among other The man that vvas in honor hath not thankfullye receyued the same but vvas as beastes vvithoute vnderstanding beholde his glorye commeth not dovvne vvith him hyther belovve Marforius This was the way to make them to be knowen to thée for great men generally but howe didst thou knowe them one from an other particulerlye Pasquine I knewe them by the selfe same token that I tolde thée for as much as their sinnes are discouered and the names of euery one of them and this is done fo their greater torment for what matter were it if sinnes were séene it were not knowen whose sinnes they were I tell thée they shewe the filthinesse of their nakednesse and euery one is knowē what he is Marforius The Fryers therefore the Nunnes the lay Sisters and all the other Ipocrites must nedes be full of sorrowe séeing so manye and so grieuous of their abhominable wickednesse discouered which in this worlde they haue had so great care to kepe close Pasquine Thou mayest be sure of that Marforius Saint Benets Monks should there find thē selues much deceyued in that they obeyed their holye Abbot in that godly saying Sion caste tamen cautè Pasquine They are them selues deceyued and all other that haue sayd that a faulte closely done is halfe pardoned Marforius Thou shouldst me thinke therfore sée many goodly things of Fryers and of their louers Pasquine Nay I sawe things that were so filthy that they were to shamefull euen in very Hell There mightest thou haue sene howe Fryers medled with Nunnes and laye sisters and with worsse thou mightest haue sene the murthering of yong babes and bycause their dishonesties should not be discoured y ◠mightest haue sene that they were cast into the Iakeses Thou mightest there haue sene also one Fryer teach one woman the way howe she shoulde not conceyue with child an other Fryer taught an other woman the way to destroy the child in hir body an other Fryer taught an other woman the way to poyson hir husbande This Fryer gaue to his woman some of hys holye Oyle to worke inchauntmentes to those of the house One Fryer gaue to hys Leman one of hys consecrate Hostes for the same purpose An other kylled a whole householde wyth gyuing them things to eate that shoulde make them sléepe bycause he would not be sene go into the house to play y ◠knaue with the good wyfe One false priest fayned that our Lady had wrought miracles bycause there might be some offerings brought to hir by the foolishe ignorant people An other persecuted the Christians and preached against the truth bycause he woulde be made a Byshop or a Cardinall An other false knaue in confession caused a simple foolishe woman to giue him hir money in keping and afterwarde denyed it to hir An other Frier sat tooting in the bosome of a simple yong Maid whom hir foolish mother had brought to be shriuen that she might begin to learne some of the friers knauery An other in confession persuaded him that was sicke peraduenture more in his soule than in hys body to leaue his goodes vnto their Monasteries depriuing therof the true and lawfull heyres This good sonne wished his owne fathers death that he mighte do after his owne minde That Nephew killed maister Parson his vncle the soner to succéede him in the benefice that afterwarde he must leaue vnto him That woman defiled hir husbandes bed and this good man his wyues That wicked and naughty seruaunt betrayed his mayster to whom he oughte by Gods commaūdement to be obedient and faithful Thou mightest there haue sene Simonies Sodomies Ipocrisies Robberies Scismes Apostasies and those more in the polleshorne Prelates than in al y ◠other Then saw I in dyuers parts dyuers signes of victorye There was to be séene grauen the glorious cognisaunce of the Chanon of Turney who after his death lefte a booke wherein he had noted the name and house of two hundreth womē of the chiefest of that City whom he had enioyed at his pleasure There was also to be sene how a false théefe a Fryer in Friseland had put into the heades of the foolish women this opinion that they must giue to the Church the tenth of all things and euen in lyke
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
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
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 hearing of it Marforius That I can for I am redy to dye for very lust to heare it Pasquine Antichrist is so called by this effect bycause he is against Christ. But the name of this kingdome with the which as happy and fatherly he couereth the vnhappy name of Antichrist that he may the more safely deuour and slea Christes shepe this name I say is called the number of man by the Prophet in the newe Testament Marforius I vnderstand thée now lesse than I did before Pasquine â—ast thou not read in the Apocalips of the marke and of the name of the beast and of the number of man Marforius I haue some time heard men striue vpon that place and vpoÌ„ that whore clothed in Scarlet and droncke with the bloude of Sainctes whome they called the great whore and they sayd she had in hir hande a Cuppe of golde full of abhominations and hir filthy lustes and if I remember me well they called hir also Babilon the mother of the fornications of the earth But by cause I heard not the beginning of the disputation I could not vnderstand what that whore was Pasquin All this that thou hast sayd belongeth to Antichrist and to his kingdome which thinges thou shalt clearlie vnderstande by that time I shal haue declared vnto thée the name with the which that wicked person doth nothing else but sel him selfe to the worlde But hearken to this Marforius I am here al redy thereto Pasquine The letter of his name is P A the nuÌ„ber is P P A A. and the name is made by putting ech of those letters amids his two felowes For as Pythagoras Disciples say the number of man is double or two fould the which doth clearely appeare sith there are in the name contayned but two letters onely as thou haste séene in the number And albeit euery of those letters is twice formed they are not for all that any more than two figures of letters two sillables UnderstaÌ„dest thou it yet or no Marforius I vnderstande it very well for this name these letters come often in my way in the Canon lawe But beware Pasquine that thou seeke not to knowe to much thou shouldest doe better to beleue simply as I doe hauing bene so taught by a cunning Frier Pasquine What callest thou to beleue simply Marforius This not to labour to much in holy scripture and to leaue those thinges to the Diuines Pasquine That is to beleue ignorantly and not simply knowest thou not that place of the Gospell which sayth Search the Scriptures if thou beleue so Marforius thou deceiuest thy selfe fowlly for this is not simplicitie but rather a folishe and carelesse credulitie Marforius I will tell thée true I did beleue that simplicitie and ignorance were both one thing Pasquine Thou deceyuest thy selfe I say for there is a greater difference betwene them Simplieitie is not ignoraunce but a certaine clearenesse and singlenesse of minde whose contrary is doublenesse if thou know therfore what it is to be of a double minde thou shalt also vnderstande what it is to be of a single minde Marforius I knowe well what it is to be of a double minde for this often times happeneth vnto me but suche maner of simplicitie as thou speakest of I know not Pasquine I beleue iâ— well for you Canonistes can not be both subtile and simple together but would to God that your craftinesse might be turned into simplicitie for then should there not be among you so many disceytes wayes to entangle men in and suche deuises and delayes and there should be no maner disputing De Iure stricto largo but onely that which is iust and good shoulde raigne in you Marforius What is simplicitie then Pasquine Simplicitie is a vertue the which who so euer hath sheweth with the effectes what he is he is no hipocrite but in euery thing and in euery act is séene a great clearnesse and singlenesse and he is such that in him thou mayst trust any thing that thou hast for being sincere he doth sincerelie behaue him selfe Moreouer concerning the knowledge of thinges and their experience he wil haue a sincere and sure iudgement without any colour or disguising of Hipocrisie Marforius If the matter be so it must nedes be that the simple man be replenished not onely with great goodnesse but also with great learning iudgement together for these things are requisite to him that will diligently search and vnderstande the Scriptures Pasquine Thou sayest truth Marforius Then are there in these dayes many simple without simplicitie Pasquine It is true in these dayes and there is little godlinesse amongst Christen men they were in olde time simple those true Sainctes who * lacked not what to aunswere to the Iudges bycause they beleued simply and this beleuing simplye can not be without a very great stedfastnesse for this simplicitie hath alwayes wayes in company a certaine most firme constnancie of minde and about it a wall of brasse such as these be put on no visours nor strange garmentes but wil be knowen of euery man for y â— they be But this masking and disguising is neuer without some suspicien of deceite And what thinkest thou this saying meaneth be ye simple as Doues but that ye haue that singlenesse of mind that belongeth to a Christian and shewe the same in your couÌ„tenaunce in your maners in your apparell and in your workes as Doues doe the which faine not one thing and do an other as doe the Foxes but openlye shewe their naturall whitenesse and mildenesse in all their life Marforius Is there not then one Frier that is simple Pasquine As thou thinkest of theÌ„ they are al so but as I thinke there is not one so Marforius In very déede I did euer beleue till nowâ— that we must be simple that is to say ignorant doltish very Asses Pasquine Such opinion haue they had whome the shéepish foolishnesse of our time hath nouseled vp but I say to thée that the Christian should be very well learned wel exercised in his owne lawe for so shall he not be able to be moued by any maner argument being wel grounded vpon that sure stone whereas he that shall be ignorant shall be redy to fall into alherâ—sies and to al disceites for ignorance agreing with all thinges and lacking of iudgement at one instant taketh holde of truth of falshoode without making at any time any distinction at all And hereof are risen so may heresies and sectes among the christians For being ignorant they haue bene deceyued by crafty créepers most of all vnder the colour of Religion And therefore some folowing the rule of that man some of this man those other of an other man and not one there is that foloweth the rule of Christ the which
tua c. Marforius This title is in none of all my bookes but tell me who hath taught thée this thing Pasquine This other day I was called to the monastery of the Charter house Friers by a certaine Frier there that began to vnderstande the matter as it oft happeneth séeking not for it I founde this thing Marforius And what matter haddest thou to doe with that Frier Pasquine He prayed me that in certaine workes that I then had in hande I would somewhat nippe the Prior of his house Marforius What had he done that thou shouldest so nippe him Pasquine I can not almost tell thée but he alleaged certaine Sophisticall foolishe tryfles which I did not very well vnderstande Marforius Doâ—st thou not remember them Pasquine He complayned that his father Prior commended muche more that parte of Aristotle called posteriora than the other called priora that being in this prepostâ—rous opinion he neuer vsed demonstrations but onely induction Marforius What meant he by that fâ—ndenesse Pasquine I knowe not why he lefte the demonstrations except it were bicause they are taken from the principles of nature Marforius I vnderstande what thou meaâ—est followe on Pasquine while I was with this Frier I hearde in the Cloyster a great busteling for thou knowest well that they make their Celles one harde by an other like Waspes and Harnettes Marforius What doest thou tell me I thought these Friers had bene of the kinde of the Frogges of Seriphia bicause they make a conscience to salute any that commeth in to them so muche men say they estéeme silence but thou sayst thei brawlled Pasquine They did not onely brawle but were together by the eares and if I had not come they would haue layde handes on their staues Marforius WhervpoÌ„ brawled they Pasquine They disputed of these Traunces and of their vaine visions and of the maner howe they sawe them Marforius Did they striue vpon a thing that they accompt so certaine Pasquine Yea for when a certaine yong Frier sayde that these were the dreames of olde sicke men and that they haue in them no maner of truth and that he himselfe had bene already thrée yeares in the Monasterie and there neuer happened any such thing to him an other old Frier tolde him that he neuer coulde skill of that practise and the yong Frier laughing at that bycause he called speculation practise the other excused him selfe saying that he called not the vision practise but the preparation and the thinges that goe before the vision the yong Frier then being desirous to heare thereof began to demaunde of this practise Then began I also to hearken to the end I might also learne this prety conceyt and so I vnderstode al the meane howe a man should prepare him selfe to these visions Marforius Is it lawfull to knowe so greate a practise may it be done without the bloude of a blacke shéepe Pasquine It ought not to be opened yet will I tel it thée that thou mayst do the same if by chaunce studying a little better thou shouldest peraduenture maruel how it commeth to passe that the Cannons of the Apostles that are so godly are so farre different from the Cannons of the Romishe Byshops that came long afterwarde and that are so wicked And for all this a man must beleue that they are all in one selfe heaueÌ„ Marforius This is good to be noted therfore I pray thée tel me the whole story point by point Pasquine He would that first of all the Frier shoulde keepe a moste abstinent fast eight dayes together Marforius This is but a leane beginning chieflye for Friers that are so well prouided for the Kitchin and I heare say that these pale faced father Friers will eate like Cormerants Pasquine Then that he should be confessed Marforius That is a very denout thing Pasquine Then that he shoulde not meddle with any fleshe of male or female kinde Marforius What is this why then do these mayden Friers that make this vow of chastitye vse such matters Pasquine And many of them vse the matter worse who knoweth not that but why doest thou put me out of my tale Marforius Procéede therefore Pasquine Then must he heare seuen Masses of the holy ghost and being thus prepared at midnight on the Fryday when the Moone is in the last degrée of Cancer he must lay him self down vpon a Matte vpon whiche some other Frier that hath bene in a traunce hath slept before Marforius This they accompt as true as the Oracle of Appollo Pasquine Iust euen so Then must he haue on his heade an other Friers hoode that hath bene before in the like traunce and a stoale about his necke folded vpon his breast in forme of a crosse and Saint Iohns Gospell IN PRINCIPIO ERAT VFRBVM hanging at his necke written in redde letters he must perfume the place with holy perfume and kepe there by him a Lampe burning with holys oyle that done he must draw a circle about the Mat of red earth and white and the circle must be double leauing a little space betwene the outter line and the inner line of the circle and betwene these two lynes must be written these wordes ✚ Pater ✚ Filius ✚ Spiritus Sanctus ✚ Nox visions ✚ Nox reuelationis ✚ Nox veritatis And thus being prepared after he hath sayd a certaine charme he falleth on sléepe Marforius What charme is that Pasquine A charme that conâ—ureth all spirites that are appointed for reuelations and must be thereat to declare the truth Marforius By what names calleth he them Pasquine By Hebrew names for they say these kinde of spirites vnderstande none other tongue Marforius These spirites therefore are verye ignoraunt Pasquine I knowe not what they be it suffised me that I knew that they are good for this purpose Marforius And haste thou also Pasquine learned this practise Pasquine And why not I haue vsed it and haue tryed the whole matter Marforius He that had séene thée in that attyre might well haue made a Pasquine vpon Pasquine Pasquine Peace Marforius thou makest a iesting thou knowest not wherat when thou shalt haue heard the whole case thou wilt be of an other minde and to sée such maner thinges thou wouldest desire not onely to be hooded but also to be of the thirde order of Saint Frances and also of the straytest order of all called the Scapuchines Marforius Tell me I pray thée before I forget it if these Friers haue so many visions what meaneth it that they are drowned in so many superstitions and falshodesâ— What is the cause that they vnderstande not true godlinesse Pasquine Bycause they desire not to haue the truth of sacred thinges to be opened vnto them but other tryfling toyes that are rather contrary to godlinesse and herein they offende that they binde good spirites to doe vile seruices
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
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
a payre of Beads the which Saint Dominicks Friers haue put rounde about it so y â— it can not spread forth his light for this cause the place remaineth darâ—e and néedeth candels and lampes Marforius What payre of Beades is that Pasquine It is that which they call our Lady Psalter that which the hoggish herde of Friers do also cal the Bosarie that with the which the Paternosters or rather the Anemaries are giuen by tale to God nay rather to the Deuill that which euery foolishe woman caryeth in her hande when she goeth out of her dores in the morning that which is sayde more with the hands then with the heart that which is paynted alwayes in the hande of Ipocrisie that which souldiers make more conscience to leaue of than they do to kill a man that is it Marforius I vnderstand thée well I haue béene also of this opinion hitherto my selfe that he coulde not be saued which had not mumbled ouer his Beades at the least once euery daye But I maruell yet of an other thing howe is it possible that the sonne which is so great as they y â— write of the Mathematicall sciences affirme can be comprehended in so little a space and about a Quéene it muste néedes be that that Pallace shoulde be an other worlde and that that Quéene should be moÌ„strously great without measure if this could be Pasquine Thou must vnderstande that there is a great difference betwéene that Sonne and the Moone which we sée in this world and them that clothe this Quéene Marforius If there be that difference which is betwéene a thing that is true and a thing that is fayned it is very great Pasquine Thou hast hit the truth Marforius Followe on the rest sith I vnderstand this so wel In this great Hall al full of benches as that is of the great counsel at Venice was assembled a counsell of all sortes of Saintes a number infinite Marforius Came they therefore in this heauen callâ— Counsell without anye businesse and in earth neither by somoning nor no other way can it assemble Pasquine Yea but the cause is that these Saintes doubt lest if there shoulde be a counsell called in earth there shoulde somewhat be done in it that might not wel please them but in their counsell there is no daunger at all for them for all with one will and careful studie séeke to maintaine and increase their Kingdome and if it were possible to ouerthrowe the Kingdome of Christ. It is true in déede that in the olde tyme counselles were easely called togither in earth and for this cause for that there was not one that tooke Christes part or if he toke his part durst discouer himself for then would they haue burned him quicke as they did Iohn Husse and Ierome of Prage and manye other bicause they defended the truth of the Gospell against the falsehode of Poperie But now that they sée a good parte of the people of Christendome and of other nations haue a good opinion of Christ and an euill of the Pope and his followers they are so Slowe to the counsell that thoughe the Emperour desire it and all the worlde looke for it yet can it not be had in so great hatred haue they y â— truth for feare that it be not knowen abroade I speake not this as if the good and Godlye men had néede of counsels nor of the helpe of men but bicause their doctrine should be knowne for true holye and godly as it is and bicause it shoulde not seeme that they fly or auoyde the remedies of strife and contention vsed by those of old tyme and bicause the consciences of the weake shoulde be satisfied and last of all that hauing Campofranco That is to saye frée ground they may enter into the listes to combate with their aduersaries armed not with yron nor stéele but with the sacred Scriptures and the holye ghost â–ª and there staying al deceyte and falsehoode make the truth open and manifest But as for the godly they haue had the counsell of Iesus Christ with the ioynt assent of all the holy Apostles inspired by the holy Ghost the which counsell shall endure for euer But in this Popishe counsell are gathered together the Kings of the earth the chiefe Priestes and al sorts of these Saintes against the Lorde and Christ his Sonne Marforius A man may sée in effect that the Pope will néedes haue the counsell kept at Trent to the which for all that the Dutchmen neuer resorted Pasquine Howe can it be Marforius that y â— shouldest not vnderstand the subtiltie and falshood of the Pope knowest thou not that when two will fight the combatte togither it is first requisite that they haue frée grounde and that then they be in Armour Horsses and in euerye other things equall that the one haue not one iote of aduauntage of the other Tell me wouldest thou goe to fight with thine enimy at home in his owne house with disaduauntage nay rather when thou couldest not occupie thine owne weapons nay with one who beside that he is thy mortall enimie were both the one party that shoulde fight and also Lorde of the soyle wherein the listes are The Pope kepeth his counsell at Trent and to whome belongeth Trent to a member of the Popes and beside that it is subiect to Ferdinando a most bitter persecutour of the Gospell Beholde for the first parte there is no frée grounde then afterwarde that this counsell is kept where the Pope beareth so great a swaye and maintayneth his tirannicall authoritie the which while it endureth there is no speaking against him and he that speaketh against him is but a deade man And thoughe they graunted saufeconductes they breake them as faithlesse people couering themselues with their curssed lawes which saye that promise must not be kept with Heretiques and they call Heretiques not such as speake against the Gospel as they doe but such as speake against their curssed constitutions And I wil tel thée further that the Dutchmen haue discouered all this geare and if they had gone to the councell they had bene dispatched out of the waye thou wouldest néedes haue them go home to there Enemies which is Lorde of the listes but to hold a councel in a frée place and with equall match they will not heare of Marforius In déede thou sayest the truth But in this councell of Saints that thou speakest of didst thou come in Pasquin I came in I sawe and heard all the whole Marforius But how did they suffer thée so to doe Pasquine They coulde not sée me for my good Angel as long as pleased him had made me inuisible Marforius What heardest thou in the beginning Pasquine All cryed with one voyce Let vs breake their bondes and cast awaye their yoke from vs. Marforius What bonds what yoke ment they Pasquin The bonds of
peace loue the yoke of our Maister Sauior Christ that is to say his doctrine for he sayeth Take my yoke vpon you c. Marforius Why did they séeke to break so sweete and holy bandes and to cast awaye so light and so pleasaunt a yoke Pasquine Yea for to the wicked and to the euill lyuers the precepts of righteousnesse are bitter and vnpleasaunt but vices are to them swéete and pleasaunte and vnder the colour of well doyng they followe all maner of wickednesse Marforius This do I know right wel but what other thing were they doing Pasquine They were treating howe they might bring Germany into the lappe of the Romishe Church eyther for loue money or by force Marforius Speake they nothing of deceites and treasons Pasquine These men rather do them than talke of them Then called they for one Saint Ioyce and they all besought him that he would cause the Princes of Germany to haue many sonnes Marforius For what occasion Pasquine To the ende the better to maintayne so many sonnes in estate and reputation they should be constrayned to séeke at the Popes handes some good benefice Bishopricke or Cardinalship Marforius I haue hard say that many Flemings goe to this Saint Ioyce who hath a Church in Fraunce that they maye haue children and they spéede of their purpose Pasquine It is true for whyle they be on their voiage saint Ioyce vseth y ◠priests and Friers as instruments with their wiues They were treating also howe the learned men of Germanie might be corrupted with rewardes with letters and with the deuises of certayne Cardinals that séeme to be better learned and better than y ◠rest But that which in this counsell with greatest studye was sought to be prouided for was to cause the Pope forthwith without any other consideration to giue al his whole help to Charles y ◠fifth for they doubt much that Charles wyll fall to some agréement with the Lutherans to the great hurte of this heauen or else least the Lutherans shoulde haue the better hande which if it shoulde come to passe eyther the one way or the other this heauen is ouer throwen and destroyfull and whole They were treating also that great aide should be giuen to Ferdenando who hath a great many children and a sore warre euē at hand and hath his dominion very weake but with this condiciō that he shoulde fal to playe make warres vse good chéere earely and late and suche lyke things rather than to the studie of searching out the truth naye that he shoulde rayther put to death all suche as confesse it and after this sort shoulde bring vp his children and besyde all this that he shoulde not kéepe in his Court other than such as Faber Ecchius and Hosius Marforius Thou must not maruell that these spitefull I would haue sayde spirituall men will not haue men and chiefely Princes to meddle with holy scripture for their heauen is builded altogether vpon ignoraunce and wouldest thou haue them desire anye other thing than Ignoraunce to al other men which is the mother of all errors and euill Of pleasures I speake not for therein they farre excéede Sardanapalus and Zerxes But aboue al other things the duetie of a king or Prince is to feare God and defende the true religion which is contayned in the Gospell to loue wisedome and in al goodnesse and good gouernaunce of himselfe to be so muche the more better than other as he is higher in degree and dignitie and yet for all this is euery one of them become a greater persecutour of the Gospell than any Nero for the which they shall haue of God their iust punishment and soner than they thinke for But what was there nothing determined concerning Fraunces the French King Pasquin They were al of this opinion to send him some Flatterer or other stale courtier throughly instructed with the fine fetches of the court of Rome who for euery thing that the king shoulde doe or say were it neuer so foolishe or euill shoulde saye oh well done Sir and to cause him still to remember the title of most Christian King which his progenitors receyued from the Bishops of Rome therefore should with all his power defende the dignitie of those that gaue so goodly a title and if he woulde that the name of moste christian King shoulde be truely verefied on him he should not fayle to persecute Christians euen to the death vnder the colour of Heretiques and Lutherans and those that are contrarie to such as gaue him that title For other things that he shoulde fall to dauncing to banketting to serue Venus and to hunting rather than to fauoure learning as it séemed he would doe Marforius Let him beware that the fyre of the Lutherans that he hath burned do not kindle and burne vp his whole realme He and other princes his followers shoulde take héede how many kings there haue bene that soner than they thought for hauing washed their handes in the bloude of the Martiyrs of the highe Lorde of all haue bene by him sharply punished for the very ashes of them that haue bene persecuted and haue dyed for Christes sake crye vengeaunce But if he wil appease Gods wrath and be worthily called most Christian King let him cause Christes pure Gospel to be fréely set forth within his realme let him caste downe Images let him restore the true vse of the Sacramentes and vvorship God vvith spirite and truth and not with the handes nor with incense And so say I of other Princes if they will be truely Christians and if they will not euen shortly feale the scourge of God who hath giuen them power to the ende they shoulde defende his Gospell and not y ◠they should persecute such as defend it Marforius Were not these Saints affeard that the King woulde take agayne Auignion from the Pope and the other places that he vsurpeth or that he woulde giue ayde to the Lutherans in this warres or else would do these Saints some other harme Pasquine They doubted this nothing all the whyle the King was in league with the Turke for Machomet and the Pope are brothers and hereby thou mayest perceyue it that when the Turkes armie passed along the Sea coastes of the Popes dominion it did there no maner hurt nor domage but rather good but if the French King shake off the league with the Turke then are they in a wonderfull suspicion Marforius What was sayde of the King of Englande Pasquine They were sore in doubt least other Princes woulde follow this Kings example in taking away the possessions of the Church Marforius Is it lawfull to doe it Pasquine Yea if it be done to put them to better vse naye rather Princes are bounde to haue regarde that the possessions of the Churches vnder their subiection be
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
vnderstande are infinite albeit for his notorious worthynesse he shall be called Antechrist that shall be worsse than al the rest and al the Popes state put them all together yet will he say that Antechrist must come as Gregorie sayde It is true that there haue bene dyuers Gregories and it may be that some one of them hath bene good and honest but all such as haue bene Popes are in the lake that burneth with fyre and brimstone in the bottomelesse pit They that were the first were lesse wicked but sithens haue they growen worsse and worsse and the last shal be y â— worst of all and I thinke that shall be the Cardinall Chietti except the dutch Launceknights come into Italic before and so make Pope Paule the thirde to be the last Marforius And yet perhappes they wyll not be taken for the verye maisters or heads for they call themselues Serui seruorum Dei and Prouidentia diuina Papa P. tertius and a number of such gaye glistering titles they outwardly shewe Pasquine This was the cause wherefore Christ sayde that outwardely they should be like shéepe but inwardly they shoulde be Wolues and Saint Paule sayeth that they shall haue a shewe of Godlynesse but in effectes they shall be quite voyde of it And marke well whether they be made Popes by Gods diuine prouidence or no when there was a woman once made Pope they are made in déede by the prouidence of the Diuel and not of God for Gods prouidence knoweth well ynough men from women and hath made one onely highe Bishop which is Christ. Marforius Sawest thou that she Pope Pasquine Yea mary did I sée hir Marforius And what canst thou tell me of hir Pasquine Thou must vnderstande that those thinges that in this worlde are in greatest highnesse greatest felicitie and greatest glorie there beneath are in so much the more basenesse wretchednesse and shame the Popes therefore that in this worlde coulde not satisfie their hungry and gréedy desire of honor being in the estate of Kings and Princes but woulde be estéemed aboue al other men and aboue great Lords and being not contented with this haue lift vp themselues aboue the gospel and made themselues Gods in earth in how great déepenesse of miserie they are their beneath passeth all mens imagination And they are therefore so muche the more cruelly tormented than other as that they haue bene the greatest occasion of the losse of so many people Thou mightest there haue séene them with Myters of glowing brimstone on their heads their other ornaments of their body all of glowing Brimstone with their Chaires of glowing Brimstone and they haue about them as seruaunts woes and Diuels and before them haue they infinite hostes of those gracelesse people that following their wicked steppes are drowned with them in euerlasting miseries al which of them doe nothing else but cursse them and ban them And before this shée Pope stande all those Rascalles and séely fooles that sith her tyme haue beleued in the Popes authoritie and their are they cast in y â— téeth with it and cursed by the Deuils themselues for that after so manifest a token giuen by her from God to the worlde as that they shoulde not meddle with Popes woulde they yet néedes beleue them and follow their curssed wayes Marforius And haue Popes then euen in hell seruantes to waite vpon them Pasquine Yea suche maner ones as I tolde thée of before Marforius Wherein doe they any seruice vnto them Pasquine To torment them euerlastingly Marforius What torments vsed they to them Pasquine To go about to shew the torments of those that be dampned shoulde be euen muche as to tell thée howe manye graynes of sande are in the sea and thou agayne to stande to heare them wouldest be so stricken with feare that thou wouldest not any more giue eare vnto me But let thys suffice thée to knowe also that which Saint Iohn telleth thée that is to were that they are tormented with fyre and brimstone for euer and euer TheÌ„ saw I in sundry places diuers Arches of triumph or Pageaunts as we may cal them One was of Boniface the eyght of that name for that goodly decree he made that euerye worldly creature shoulde be obedient to the Pope as they wil be saued And therein was grauen that decrée in euerye point as it standeth sauing the laste worde which is As they wil be dampned an other there was of Hildebrande the Sorcerer which afterwarde was Pope Gregorie the seauenth for his many and sundry new deuises throughe the which so manye seely wretches are gone headlong to the Diuell and bicause also he did so malapertly stande against the great Princes of the worlde as Boniface and many other and almost all of them haue done An other there was of Alexander Borgias in the which beside his other notable and famous factes was grauen also that worthy and holy acte of his to lye with his owne naturall daughter Lucrece with whome also Duke Valentine his brother lay An other there was of Iulius the seconde full of horrible bloudsheddings and adulteries Another there was of Leo the tenth in the which a man might sée how the tributes of y â— great cities of Sodome Gomorre were brought vnto him And yet was there one much fayrer y â— was preparing for Peter Levves some to Pope Paule y â— third and one for his father also Mar. And of y â— great princes of y â— worlde whom sawest thou Pasquine The greater part and within a fewe of all Marforius What is the cause that so many of them be dampned Pasquine The causes are many but the principall cause is that for as muche as they haue receyued their powers and dominions froÌ„ God as the Scripture sayeth By me Kings doe raigne c. There is no power but of god the powers that are are ordeyned of God c. He it is that maketh the wicked to rule for the sinnes of the people This haue not they acknowledged froÌ„ God nor haue with their good example and good gouernement kept their people in the feare of God nay thinking rather that they did highe seruice to God haue slayne suche as defend the Gospell and the honor of Christ. Whereas they ought rather to haue abolished all the sundry seâ—es of Friers all Idolatries the carcasses and bones of the dead such as they call Saints in the which they put all their religion and should rather haue regarde and care to honest maydens to the poore olde sicke and impotent persones relieuing them with that infinite richesse that vniustely and wickedly are possessed by the smered swarme of shauelings and ought to suffer or rather to cause Iesus Christ to be preached But they doe contrarywise persecute and suffer to be persecuted such as preach him and worsse do those of these dayes than those of foretymes for
wherewith if they were so disposed they might shew violence and crueltie as the Papists do 77 Whether the Pope in this of all other the most pestilent tyme of warres calling his Cardinalles and â—hieflye the Frenche to Rome for a counsell as the show is made to be holden dâ—o penly mocke y â— world syth in tyme of peace he made no maner mention of a Counsell and now he doth it bycause he séeth knoweth that it is impossible to call them togyther especially syth he vsed the selfe same fyne fetche the last warres now past 78 Whether the olde and newe Testament did euery where of it beate into mennes heades or commaunde suche maner of Articles as the Sorbonistes of Parys of late yeares made and caused 〈…〉 by ParlameÌ„t whether the same diuines woâ—â—â— forbydde that the Bible shoulde not be printed in thâ—â— french tongue 79 Whether the Sorbones of Parys who as it is sayde wrote to the Pope and grieuously complayned that in restoring and vpholding their Church which was about to fall and would very shortly haue lyen in the dust they were forsaken by those that should moste chiefly haue holpen them deserue that punyshmente that in tymes past Bede the Diuine had 80 Whether y e same Diuines in despite of whom though they gayne sayd it as loude as they could cry the french king willed and commaunded the Bible to be translated printed and set abroade in the vulgare tongue may not now be affearde that their king conceyueth an euill opinion of them and thinke that they bycause they went about by a thousande sâ—eights and deuises to hinder so Godly and necessary a worke are in breding some monster and that they can not abyde the truth especially sith the saide king is not ignoraunt howe grieuously they tooke it a fewe yeares past when by his bountifull liberalitie professours of dyuers tongues were instituted and appointed that he heareth not often tymes as occasions serue what trouble busynesse these vnlearned witlesse doltes put the good the learned men vnto which Asses wheÌ„ they write or speake any thing do cause all men to scorne and make men lothe and also abhorre them Imprinted at London by William Seres Cum priuilegio ad imprimendum solum Phil. 1. Luk. 4. Gal. 1. Heauy thinges goe downward and not vpwarde The Gods of stone and wood are the Gods of the Papistes and not of Christians No simall nuÌ„ber nor that thiâ—ke them selues no smal fooles The God Terminus Pâ—squines labor and good meaning Flatterrers alwayes about Princes Diogenes flyes Stones shall cry Luc. 19. Pasquine doubteth of Gods prouidence The high way to Epicures opinion The beholdiÌ„g of nature The earth mother of all thinges The gret wisdome of God in forming his creatures Psalme 145. Man onely kepeth not order Gods kingdome is heaâ—enly Ioan. 18. Satan Prince of this world * Ioan. 12. Math. 4. Marc. 1. Luc. 4. Phillip 2. What the world is after the Scripture 1. IoaÌ„ 2. 5. Monasteries are the world it selfe Some fruites of monasticall life Saintes are Demigods Saintes in great estimation with the worlde Truth will be truth how so euer it be called Marforius a CanoÌ„ lawier Saintes are not as they are named A very good way to try Saintes True Saintes are Goddes frendes Who be true Saintes Some be but Saintes in â—ame The deuil neuer becoÌ„meth an angell but when he meaneth most mischiefe 2. Cor. 11. The diuelles retorique Fryers the diuels scholers The diuelâ— dâ—uise Marke well All is not gold that glistereth Iohn Brokenshinne a wryter vpon the Canon law A good way to finde out the truth No more like than fire and water Comparisons odious The prayse of the Virgin Mary The price of the dog what it meaneth looke in Deut. 23. Greate oddes betwene Mary Christes mother and Mary on the Aultar Great hurt commeth of false religion once receyued Ianichers for the most part are christians borne and denying that fayth become Turkes and are the garde of the Turke Which is to cause a man to confesse by induction that which he would not and so ouerthrowe him selfe Christ the example of saintes Math. 5. 1. Cor. 15. Luc. 23. Ezech. 18. Math. 11. Christ commaunded his Saintes to be meke and huÌ„ble The Pope commauÌ„deth hâ—s to be cruel and seeke reuenge Antichrist must worke miracles Dan. 7. Apoc. 13. Math. 24. Sygnes to know Antichrist by Math. 24. Antichristes temple disscribed NothiÌ„g more against Christ than Antichrist Miracles are tokens for the vnbeleuers An old practise of the prelates Iniquity shall haue the vpper hande Superstition and Idolatry are vehement persuasions to the ignorant Hier. 44. Gods of small power that would hurt and can not Antichrist what he is 1. Io. 2. 4. Ap. 13. et 16. Apoc. 17. The great whore Babilon The beastes name discribed Ignorance breadeth deuotioÌ„ the Pâ—pistes say The doctrine of Monkes and Friers Ioan. 5. Simplicitie what it is Canonistes coÌ„mmonly are not acquainâ—ted with simplicitie Canonistes subtile but not simple Who is a simple man What he must be that wil vnderstaÌ„d the scriptures Luc. 12. 21. Mar. 13. Simplicitie and constancie are companions cie are companions Math. 10. What is meant by the simplicitiâ— of Doues Friers be foxes and 〈◊〉 Doues for all they seeme so simple The ChristiaÌ„ ought not to be ignorant Psala Ignorance cause of many eâ—rours The colour of religion hath deceyued manye Math. 22. Mar. 12. Why the Iewes Turâ— become not Christians i. Cor. 1. Meaning he should expouÌ„d to him the scripture as they do the law to other A drianns for Atrianus Pasquine wissheth the ouer throw of the Pope and his kingdome Pasquine euil spoken of by Card. Chietti bycause he called him by his right name The cause why Pasquin went to heaueÌ„ The Image of Mary compared for hir gay attire to the heathen Goddesses A couetous and cruell mother that suffâ—reth hir sonne to beg and she hath so much The poore repâ—esent christ * Math. 25. Loretto is with them as Walsingham was with vs a place to which much gayne was brought and and no goodnesse caryed thence The true saintes sâ—ke nâ—yther goodâ—s nor gloâ—ious Churches The treasures of the papistes are a pray for the Turkes Math. 6. The treasures of true sâ—intes layd up in heauen Deady sinne to speake euill of these false Saintes Couetousnesse and cruelâ—y a hinderance to the truth Pasquines way to heaueÌ„ Hilarius an aduocate at the generall Iudgement Pasquine found that which he sought not then for The old Frier meaneth some mystery therby A busteling among the Friers in the Cloyster Fryers together by the eares How Pasquiâ—â— learned the practise of these visions The Cannons of the apostles farre differeÌ„t from the Popes Canons The beginniÌ„g of the votage The way to clymbe vp to the Popes heauen A priuy nip Monkish astrologye A Coniuration Ignorant spirites that vnderstand but one tongue Meaning thoâ— a man might haue made a