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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A08197	The oration and sermon made at Rome by commaundement of the foure cardinalles, and the Dominican inquisitour, vpon paine of death. By Iohn Nichols, latelie the Popes scholler. Which sermon and oration was presented before the Pope and his cardinalles in his Consistorie, the xxvij. day of Maie. 1578. and remaineth there registred. Now by him brought into the English tongue, for the great comfort and commoditie of all faithfull Christians. Heerin also is aunswered an infamous libell, maliciouslie written and cast abroad, against the saide Iohn Nichols, with a sufficient discharge of himselfe from all the Papists lying reports, and his owne life both largelie and amplie discouered.	Nicholls, John, 1555-1584?	1581 (1581)	STC 18535; ESTC S105660	86,257	238

vntyll their dayes O happie mothers to be conceyued and to be deliuered of such fortunate children and to bring them vp in such good lytterature that they should become the lampes of the world the Teachers of the ignorant I haue written I can not tell what naie I say O vnhappie mothers to haue such vnluckie children good it had beene for them and for their children if they plaide vppon one string that they neuer had beene borne Their chyldren were the instrumentes of Sathan to seduce the foolish and worldlie people they were the cause why that many lost their liues vntimelie heere in this world As in Fraunce thousands were slaine in Germanie foure score thousand at once in Flaunders I knowe not howe many besides other Countreyes infinite was the number of them that were slaine drowned and burnt I knowe not for what Religion nor I thinke they them-selues knewe but why they were thus cut of their pride abated their mallice asswaged and their deuises confounded I partlie knowe it was for that they denied the supremacie of our holie Father the Pope God woulde needes giue the ouerthrowe to his enimies and graunt victorie to his generall Vicar heere on earth If his title had not beene good he had not preuailed thus against his enimies he had not so often gotten the feelde and brought his enimies to shame and confusion VVhat shall I saye of Englande my natiue Soyle it contemneth despiseth and little embraceth the trueth lyttle regardeth the Catholique faith blinde ignoraunce and a Chaos or a heape of all kinde of heresies greatlie there preuayleth Howe many be there that wot not whome to beleeue whome to call vpon or what trade of lyfe they ought to leade VVickednesse iniquitie cogging and couzening and the corruption of this monstrous Realme are horrible great the blessed doctrine of God the onely true foode nourture direction and rule of mans lyfe is little knowne little set by and little followed God is long before he punisheth but when he commeth he punisheth with an iron rodde and sharplie scourgeth them for their sinnes vnlesse they repent whyle it is tyme. They may looke for the lyke punishment troubles and myseries as were laide vpon the Iewes and which they suffered deseruedlie for the hardenesse of theyr heartes and for theyr vnbeleefe Least that I wearie your chaste cares most woorthy Cardinalles with tediousnesse I make an ende crauing pardon for my greeuous trespasse and heynous offence against our holy father the Pope and against our holy mother the Church God preserue your Graces to the holding vp of his Church to the vanquishing of your enimies who at the first as bubbles of the water ryse vp and florish for a whyle then by and by fall downe and appeare no more Who at the first rule the roast in many places as Arrian the heretique did but I am affraide their ende shall be as Arrians was if not in this life yet in the life to come for Arrian auoided his guttes as he went to auoide the excrementes of his bodie If our heretiques die not thus yet they may die after a wursse sort If God in this life plagueth them not let them tremble and quake for feare least bothe bodies and soules abide the greater tormentes in hell They haue but a tyme to raygne and rule and beleeue what they lyst The Pellagians had a time and prospered for a whyle against the Church of Roome but by little and little their heresie decaied The Marcionistes fought for a while against the Church of Roome but in continuance of tyme it got the vpper hand and the heresie of the Marcionistes was quite forgotten abolisht and blotted out Thus tyme will deface the heresies of Iohn Caluin and Martin Luther with all the whole rabble and route of Arch-heretiques God graunt your Graces what heart can wishe heere in this worlde and in the life to come perpetuallie to raigne in blisse ioye and quietnesse Thus I haue ended ¶ By me Iohn Nichols submitting him-self vnder the Popes correction meaning hencefoorth to be a true Catholique member of the Church of Roome Amen quoth the Cardinalles with all the company And so the Oratiō ended at Roome in the yeere of our Lord. 1578. In the moneth of Maye the .xxv. daie and presented the .xxvii. daie of the same moneth before the Pope and all his Cardinalles in his Consistorie ❧ A Sermon made at Roome against the Pope in the yeere of our Lord. 1578. the .xxvi. daie of May and presented before the Pope in his Consistorie the .xxvii. day of that Moneth MAny there be well belooued who more rashly then wisely confesse the Pope of Roome to be Christe his generall Vicar heere on earth to be supreame head ouer all Churches the world throughout and to be the chéefest Shéepheard of Christe his flocke They take the Church of Roome to be our holie Mother the Church that her we must serue vpon her we must waite in her we must beléeue in her resteth our saluation and the slyding away from her is our condempnation Shee is the Church say they that cannot erre for shée is the spowse of Christe I wyll prooue bothe by the testimonies of the Scriptures and by the aucthorites of the graue and auncient Doctours that the Pope is not supreame head and that the Church of Christ is neyther in Roome nor in the Capitoll of Roome no more then it is in Egipt or the high pinacled Churches in Egipt But in euerie Nation and in euerie Countrey the men that feare God and worke righteousnes they are the house of God they are the Church Euerie chaste body is his holy Tabernacle and spirite and trueth is his heauenly worship They are the Church of God if they doo holde and shall holde the reioysing of theyr hope constantly and faithfully vnto the ende That such are the house of God Saint Paule sheweth in 1. Cor. 3.16 Nescitis quia templum Dei estis et spiritus Dei habitat in vobis Doo you not knowe that you are the temple of God and that the spirite of God dwelleth in you And againe 1. Cor. 6.19 An nescitis quoniam membra vestra templum sunt spiritus sancti qui in vobis est quem habetis à Deo Doo you not knowe that your body is the temple of the holie Ghost which is in you and which you haue of God And againe 2. Cor. 6.16 Vos estis templū Dei vini sicut dicit Deus Quoniam inhabitabo in illis et inambulabo inter eos et ero illorum Deus et ipsi erunt mihi populus You are the temple of the liuing God as God hath saide I wyll dwell in them and I wyll walke in them and they shall be my people and I wyll be their God And againe Ephe. 2.19 Iam non estis hospites et aduenae sed estis Ciues sanctorum et domestici Dei We be no more straungers and forreiners but fellowe Cittizens with the Saintes and of

and purpose is not in writing this booke to gape for popular applause and to hunt after prayse but to signifie to the world what I haue bene and what I haue doone I haue been a member of the Romishe Church as it is well knowne to many who bothe knewe me and were conuersant with me at Roome And at my first comming to that Babilonicall Cittie I was suspected to haue bene an Hereticke for so tearme they Christian Catholiques wherefore by the meanes of an English man named Salomon Aldred sometime a dweller in Birchen lane in London who was maried and had bene in my company in France I was brought by Doctor Morice prouider of the English Hospitall at Roome for his owne discharge to the house of the Romishe Inquisition Where béeing examined in matters touching Religion I confessed what I had bene in tyme past an enimie to theyr Religion When as by the processe of my wordes the Dominican Inquisitour had intelligence of my former state He commaunded Doctor Morice to bring me before him the day following which was the .xxvi. day of Aprill in the yeere of our Lord. 1578. So the morning after I came vnto him with Doctor Morice then the sentence of the fowre Cardinalles which are appertayning to that office was this that I should write what I could with frée lybertie of spéeche and pardon graunted against the Pope and against his Religion Béeing thus commaunded as I would auoide the Popes indignation and displeasure to write what I could against his swelling tytle and presumptuous name of supremacie I spared neyther him neyther yet his vnstable Religion as héerafter in the Sermon made at the cōmaūdement of the fowre Cardinals and this Dominican it shall appéere Which Sermon Oration were brought before the Pope and the rest of the Cardinals béeing then in the Consistorie Whē the Pope vnderstoode howe that I had bene reconciled to his Church before the time I came to Roome he pardoned my trespasse and gaue me a Signatura not forgetting to giue me thankes and professing fréendship he willed a Letter to be written to the Rector of the English Seminarie that he should ascribe me to the number of the rest And the Letters béeing deliuered and read both of him and Cardinall Morone Protector of the English house I was admitted the .xxviii. day of May to the Societie of the English Students For so much as the Religion of the Papists is grounded vpon lyes so can they doo nothing else but lie and report vntruelie Wheras a Masse-monger who writeth that he did not only knowe me but also lyued with me falsely reporteth in his Lybell set out against me That I was recommended from Cardinall Paleote of Bolonia to Doctor Lewes that by his meanes I might finde some releefe at the Popes handes this reporte is as true as nowe I am in Wales As touching Doctor Lewes there was not so much as one word spoken much lesse a Letter written vnto him But this is the onely fruite of theyr Religion to speake more then trueth is to slaunder him wrongfully that dooth degenerate from them to hate him vndeseruedlie that findeth out theyr treachery maliciously to backbite him that hath forsaken the dregges of their idolatrie For that I haue with an vnfayned heart renoūced the Romish faith what slaunderous reportes the Papistes haue had of me in what hatred they haue me how maliciouslie they speake of me God knoweth from whome no secrete is hyd and so doo I acknowledging my selfe cléere and frée from those crimes wherewith I am vniustly accused these theyr malicious and slaunderous reproches I haue procured against me for telling the trueth And for the breach of the fowrth decrée of Pope Leo which was no crime in déede for that the decrée is vnlawfull Should I excuse the murther by this Pope committed as the murthers of Sampson Should I commend the deuillishe practises and cruell attempts of this Pope Gregorie to haue the lyues of the true Christians in the lowe Countries abreuiated theyr countrie spoyled theyr houses burnt theyr Cattell slaine theyr Daughters rauished theyr Sonnes murthred euen in the sight of theyr Fathers and the Parentes eyther made slaues or else constrayned before the due course of nature to yéelde vp the ghost Of all this calamitie iniurie and murther the Pope is the onely cause and author This I knowe to be true this I am able to auouch this I am not afraide to write Should I prayse your Pope béeing an adulterer or should I cloake his faulte as the adulterie of Iacob Should I thinke your Pope to be a holie Virgin hauing two Bastardes the one made a Cardinall the other a Marquesse the one a ruler of his Castle Santo Angelo the other Grand mon Signior of his abyding Pallace Should I coullour his robberies as the robbing of the Egiptians what robberies hath he done in the Churches of Italie to mayntaine the English Seminaries bothe at Roome and at Rheimes in Fraunce he hath compelled the most part of all Abbottes and Priours and other Ecclesiasticall men to disburse him about a twelue month past a summe of money Because I haue spoken truely bothe by your Pope and by you Papistes therefore you maliciouslie slaunder me but in the Booke of Pilgrimage I wyll blaze out your armes and so discouer your treacheries the lyues of your Monkes and Iesuites among whome I haue lyued shall be knowen to all England the hypocrisie of your Cardinalles and Bysshoppes with whome I haue bene conuersant no man there is but shall knowe The Sodomiticall life of your Prelats repeate Monkes Theatines Iesuites Cardinals and Byshops and others I will sound out with the larum bell The discention of your Colledge the emulation of the Englishe Studentes the orders of the house theyr manner of lyuing theyr canckred hatred towardes theyr natiue Soyle all these thinges recited in the Booke of Pilgrimage shall be truely and not maliciouslie handeled for the greater detestation of your forged and fayned Religion sproong vp from couetousnesse and ambition I wyll haue an especiall care to the wordes which I shall write least that in misreporting ought of you rashly I incurre deseruedly the displeasure of almighty God and may not be frée of infamy and the hatred of such as haue been trauellers who knew them selues many things to be true which I intend to bring to light iustly I should procure I would thou Papist hadst the same minde not to haue excéeded the bondes and lymittes of trueth because they thought to bring my name to discredit by theyr vntrueths they thought it good to scatter abroade theyr lying Lybels to the ende that some who are weake of beléefe and others which are inclyning to Papistrie might reiect my writing and make no accoumpt of my sayinges howe false theyr Lybel was you may reade as followeth The first vntrueth is this that where as be vntruely reporteth That I was brought vp in Poperie and therein continewed vntyll for pouertie

as good towardnesse as Tom Collier thy fathers man And where as more impudentlie then an Asse thou writest That the most parte of my reportes touching your treacheries and malicious practises against the Queenes Maiestie and her honourable Councell is vntrue If I wrote any thing otherwise then the trueth was why dydst thou not make mention thereof that I might haue purged my selfe of infamie and vntrueth But I wrote no more then trueth gaue place but in the booke of Pilgrimage I wyll discouer God wylling more at large your treasonable attemptes against the Crowne and dignitie against her honourable Councell and against her common weale I haue spoken and doo speake and wyll speake nothing else but trueth of you But it is as harde a thing to heare trueth of you as it is for the Pope to giue his Miter away to poore beggers And finally where as thou concludest thy Lybell with these wordes That there shall neuer want vacabounds and runnagates for gaine If thou wylt haue these wordes to haue relation to thy selfe and to thy brothers who in déede are Vacabounds and runnagates from Tauerne to Tauerne from Towne to Towne from Shiere to Shiere Thou sayst well and truely and I goe not about to disprooue thy wordes but if thou meanest of me I am no runnagate I stay in one place and am not affrayde to shewe my face in the presence of you all if I could tell where to finde you But you are not farre vnlyke to the théeues who in the day tyme sléepe or lurke in Caues and in the night tyme raunge abroade I thinke you meete bothe together on the plaines of Salisburie the theefe he séeketh but the purse but you are not contented with the purse but seeke to bereaue a man of his body and soule We had more néede by a great deale if we haue respect to the safetie of our bodies and soules to take héede that we be not deceyued by the craftie iugling of these wandering Popish Préests Thus haue I aunswered to euerie particular Article contayned in the infamous Lybell against me written and I thought it good to containe the same in this Epistle written vnto you worshipfull Company for this cause onely For that they say That I attempted many most malicious thinges betweene the Prince of Orainge and the King of Spaine If you heare and vnderstand it of credible persons that I was such a fellowe as they report me to be I desire you as not compelled to make mention thereof in your Letters and conuay it to London I am sure and certaine that there is no man can auouch that I was such a fellowe as they make me to be I confesse my life hath béene wicked and lewde but neuer so wickedlie and lewdlic bent as the Papists doo report They say I am irreligious I am altogether giuen to vngodlinesse God hath forsaken me there is no hope of my saluation This is but theyr rashe iudgement God forgiue them I wishe them well to doo God graunt them a penitent heart and a tongue to speake trueth I am not the first that hath béene wrongfullie slaundered nor shall be the last There is a Popishe Préest héere in England that reported that he knewe him selfe bothe noble men worshipfull and Preachers héere in this Land to be of the householde of Atheisme But as I told so tell I againe that Papists can doo nothing else but lye and falselie report I leaue héere to trouble you any farther beeing otherwise occupied with waightier affayres then to obtaine fitte opportunitie and leasure to peruse this rude Letter of mine Pray that I may stand fast to the glorie of his name and the good example of others whose lyke conuersation I doo heartily wishe in the Lord. And so desiring your good prayers to Iesus Christe worshipfull Company to assist me with his grace that I may persenere in this his gratious calling to the end and in the end The Lord Iesus gouerne and guide you in true obedience of his glorious Gospell to the glorie of his name Amen Your fellow seruant in the Lord. Iohn Nichols ❧ The Oration made at Roome before the fowre Cardinalles of the Inquisition and the Dominican Inquisitour presented also before the Pope the .xxvii. day of May. 1578. YOu commaunded me most illustrious and most reuerend Cardinalles to write what I could against our holie Father the Pope and against the Catholique faith What your meaning is herein I knowe not if you seeke to knowe what learning I haue I confesse I haue none the time of my studies in the flourishing Vniuersities of England hath beene but short my maintenance in other common Schooles dured but for a small space of time wherfore neither in the Vniuersities neither yet abroade in the countrie could I reape any sound and vnconfused knowledge in good Letters therefore you may easilie be persuaded that if you require of me that which you would of a learned Scholer demaund my want of learning and rudenesse of inuention is such that I can not sufficiently whereas I gladly would accomplishe your request according to your minde If your desire be to vnderstand howe in times past liuing in blindnesse and errour Marke heere I counted the bright shining beames of Christ his Gospell blindnesse and the preaching thereof the preaching of errour I subuerted corrupted and prophaned as much as I could the doctrine of our holie mother the Church Scilicet If you are desirous to knowe wherein I haue offended our holie Father the Pope and wherin I haue more tashly thē wisely spoken against the catholique Religion to obey your cōmaundement I did what I could to put in writing such words as I vsed against him and his Religion and trusting to your woonted clemencie in forgiuing my trespasse I write as boldlie as if I were in England if I did not so your commaundement should not be accomplished Wherefore how so euer I speake be not greeued and turne not therefore your fatherly fauour from me the fault is not in me to write the thing commaunded I write what I spake whiles that I lyued in England and I spake as I was taught nowe I write that which I hate but spake then that which I lyked This is a newe metamorphesis of a Collier to become a Scholler of a plow-man a Preacher and of an heretique to become a catholique there are colliers that haue gon to schoole haue read there is but one God one Baptisme one faith in Iesus christ why are they not schollers There are plow-men that can teache theyr household to looue God aboue all things to loue one another as god loued vs and gaue his only begotten sonne to reconcile vs vnto him beeing his enimies transgressours of his holie law and commaundement and are they not Preachers Heretiques will become catholiques if they consider and examine the corrupt lyuing of babling Preachers their vsurping of Ecclesiasticall liuinges their ambition to higher degrees of

therefore for ye knowe not the howre when the sonne of man shall come Put not your trust in the prayers and dirges of popish Préestes the crowne of glorie is héere eyther lost or wonne Euerlasting saluation is héere prouided for by the due worshipping of God and the fruits of Faith Nowe grace is graunted craue and haue be bolde and feare not nowe is the tyme of obtayning eternall blessednesse nowe is the day of Iubylie nowe is the gate open vnto pardon and forgiuenesse and they that séeke the trueth shall haue an easie accesse vnto it Nowe pray while you haue tyme vnto God for your sinnes God graunt vs to vse this time to his glorie our soules health who is the true and onely God call vpon him with a faithfull confession acknowledging both of your offences and of your state cōsidering Thus confessing beléeuing we haue frée pardon and forgiuenesse giuen and graūted vnto vs of the méere goodnesse and mercy of God While we haue tyme let vs therefore doo good for béeing once departed out of this lyfe repentance is too late Ciprianus Tractatu primo contra Demetrianum Sayth Quando hinc excessum fuerit nullus iam locus poenitentiae est nullus satisfactionis effectus Hic vita aut amittitur aut tenetur hic saluti aeternae cultu Dei et fructu fidei prouidetur c. That is to say After we be once departed out of this lyfe there is no more place of repentaunce there is no more effect or working of satisfaction it is but in vaine that your freendes should pray for you It is but follie that Préestes should sing a Requiem for your soules seeing that theyr prayers and dirges profit nothing at all There is in sundrie places of the Scriptures of heauen and hell expresse mention but of Purgatorie no spéeche at all Purgatorie for lucre sake of late yéeres was inuented How often is it written in the Scriptures that they which beléeue in Christe shall be saued and they that beléeue not shall be condempned they that doo good shall goe to lyfe euerlasting but they which doo euyll to paine eternall Héere is mention you sée of saluation and condempnation of ioye and of sorrowe of perpetuall life death for euer of heauen and of hell But the scriptures wrote nothing of Purgatorie and if there had béen such a place no doubt but there had béene mentiō made therof Chrisost in 22. Mathew Hom. 41. Quidquid quaeritur ad salutem totum iam impletum est in scripturis Whatsoeuer is sought vnto saluation all the same is set foorth and fully taught in the scriptures If then praying for the dead were necessary vnto saluation expresse mention thereof should be made in the scriptures and worde of God but we can finde no such thing there Againe in an other place 1. Homilie in Epist Ad Titum Omnia Euangelium continet praesentia et futura honorem pietatem fidem simul omnia praedicationis verbo conclusit The Gospell sayth he dooth contayne all thinges bothe present and to come honour godlinesse fayth to be short he hath comprehended all thinges with the worde of preaching Dooth not holie Chrisostome by these words manifestly declare that the Gospell of our sauiour Iesus Christe dooth containe all maner of things bothe presēt that is to say how we ought to behaue our selues héere in this present life towards God our neighbour and also things to come wherby he dooth vnderstand the estate that we shall be in after our departing out of this lyfe In the scriptures no mention made of praying for the dead But where dooth the Gospell speake one iote onely of prayers and oblations for the dead there we doo learne that they that beléeue and are baptized shall be saued and they that beleeue not shall be condempned There we reade in the. 7. Chapter of Saint Mathevv Of the straight and narrowe way that leadeth vnto saluation and of the wide gate and broade way that leadeth vnto damnation Not one onely sillable can be found there of any thyrde way or of any other estate that we shall be in besides saluation and dampnation after that we be come to our wayes ende Which thing Chrisostome him selfe in his second Sermon De Lazaro dooth teach most plainly saying Para ad exitum opera tua et appara te ad viam si quid cui rapuisti redde et dicito iuxta Zachaeum do quadruplum si quid rapui Si cui factus es inimicus reconciliare priusquam veniatur ad iudicem Omnia hic dissolue vt citra molestiam illud videas tribunal Donec hic fueris spes habeas praeclaras sed simulac discesserimus non est postea in nobis situm poenitere neque commissa diluere That is to say Prepare thy workes against the ende make thy selfe ready to the way if thou hast taken away any thing from any man restore it againe and say with Zachaeus if I haue taken away any thing from any man I doo giue it him againe fourefolde If thou be made an enimie to any man be reconciled vnto him againe afore ye come before the Iudge Paie all thy debtes heere that thou mayst without any feare or trouble of conscience see that dreadfull iudgement seate Whiles we be yet here we haue a goodly hope but as soone as we be once departed hence it lyeth no more in vs for to repent nor for to wash away our sinnes This holy Father then wyll not that we should tarie to make restitution or to be reconciled vnto those whome we haue offended tyll we be dead For then sayth he I meane after we be once departed out of this world there is no way at all to wash away sinnes In so much that he sayth in an other place Neque qui in praesenti vita peccata non abluerit postea consolationem aliquam inuenturus est in inferno enim ait quis confitebitur tibi et meritò hoc enim est cauearum tempus et cōflictuum et certaminū illud verò coronarum retributionum et praemiorum Neyther he that dooth not washe away his sinnes in this present lyfe shall finde any comfort afterwardes For sayth he who shall praise thee in hell and for a good cause for this is the tyme of scaffoldes conflictes wrastlinges and battayles but after this lyfe is the tyme of recompences crownes and rewardes Howe can it after this lyfe be the tyme of crownes and rewardes if we be cast into a burning fire which is nothing differing from the fire of hell saue onely that this euerlasting and the other lasteth but for a tyme there to abide intollerable torments tyll we be holpen out by the prayers oblations of the liuing A good and kinde deuotion of popish preests especially of the Préestes which must be hyred with good ready money to doo it else they will suffer vs to abide there broyling rosting vnto the worlds end For