Selected quad for the lemma: head_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
head_n	beast_n	dragon_n	horn_n	3,264	5	10.5839	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19713	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. Whereunto 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 [sic] according to the order appointed in the Queenes Maiesties iniunctions.; Pasquillus ecstaticus. English	Curione, Celio Secondo, 1503-1569.; Page, William, fl. 1566.; Painter, William, 1540?-1594, attributed name.; Phiston, William, attributed name.	1566 (1566)	STC 6130; ESTC S109155	162,493	234

there and so much the more should I coufound my selfe in the imagination therof If I went about to shew them as y ● I found all the same so confused and disordered Marforius Is there no differēce betwene the dampned soules in such maner as Danthe or Virgill speaketh of are not y ● princes at the least deuided from the base people or is there no order at all Pasquine The best obserued order that there is is the disorder and confusion that alwayes and euery where is there to be séene Marforius Is there at the least no difference in paynes some in more some in lesse Pasquine Yea that there is for thou knowest that the Lorde sayth You shall receyue the greater iudgement And many there are that are more tormented then other that in thys worlde were accompted happye men Marforius I pray the declare vnto me the whole euen in such sorte as thou thinkest best Pasquine The nerer still that we approched to these places of miserye the more did we féele our eares eyes and nose to be stricken with straunge and dolefull noyses with thicke and troublous smoke with stinke of Brimstone that could not be abidden and when we were come to those places we saw on euery syde woes there the pleasaunt noise of Insturmentes are woes swéete songs are woes feasting and bāket●ing are woes there discourses and loue toyes are woes playes and pastimes are woes huntings and goodly painted storyes are woes sights and triumphes are woes occupations and marchandises all sortes of pleasure and exercise and of euery other thing is nothing but woes and among all these woes there is one as if it were king and Prince of the other which is the vtter depriuation of al hope to come out of these woes All are tormented wyth fire and Brimstone as Saint Iohn sayth in his reuelation and the smoke of their tormentes ascendeth vp for euer and euer And they neuer haue rest neyther day nor nyght and they cry pieteously to the Lorde and the Lorde heareth them not Then knewe they playnly that all worldly thinges that were causes to bring them thether are but vanityes and they would repent but there repentance helpeth them not wherfore they blaspheme the name of God feling the dolor of their tormentes gnawe their owne tongues for sorowe and rage and féele an intollerable thriste and in so greate burning they drinke of the cuppe of Gods wrath for their greater torment they sée the happynesse of the blessed and from their eyes continually raine teares from their mouthes issue gnasshing of téeth and they still burne and neuer are burned and they séeke death and death flyeth from them and yet are they still in death and shall be for euer so that they styll dye and neuer giue ouer to death And in effect there is no trouble sorowe miserie vnhappinesse nor afflection what so euer it be in this worlde that in comparison of that they féele in hel is not pleasant And this know for truth that I can not by talke make thée vnderstād the very least part of that which by sight I comprehended thinke thou then what that is that they must nedes continually comprehende by féeling Marforius Thou makest me tremble from toppe to toe hearing thée tell such horrible and fearefull torments the which do so much y ● more put me in feare as that I knowe them to be true for in the Apocalipse and in manye other places of the scripture a man may reade the things that agrée iust with thy saying But I woulde fame learne of thée whether they were naked or clothed Pasquine They are all naked and do shew the filthinesse of their nakednesse Marforius How can this hang together Didst thou not say that their bodyes are yet in the earth Howe do they then shewe the filthinesse of their nakednesse Pasquin Thou knowest that while we be in our mothers wombe we haue about vs a certayne fleshe that couereth vs the which so sone as we come forth into the light of this worlde it doth leaue vs and goe from about vs it is called in Latine Secundina That same is our owne laweful and naturall clothing the which for al that serueth vs not but while we be in the darknesse of our mothers wombe but as sone as we come into the light we remayne naked if we prouide vs not things from other and if therefore we wil couer our nakednesse we clothe our selues wyth the Woll of the shéepe Euen iust so is it of the nakednesse that nowe I tell thée of for while we be in the darkenesse of this worlde we may well couer our selues wyth our owne proper merites and good works but forthwith as we enter into the light of gods presence these merites of ours which are nothing else but flesh and sy●ne goe from vs and forsake vs and we come to remaine naked vnlesse we cloth our selues w t the wol of that moste méeke shepe that without opening his mouth was led to the slaughter to cloth vs with hys woll and féede vs with his flesh and to giue vs drinke with his bloude euen with the bloude of that méeke Lambe of God that taketh awaye the sinnes of the worlde These men therefore of whom we spake bycause they were not clothed with this woll that is to wete the merites of Iesus Christ shewe forth the filthinesse of their nakednesse not that nakednesse of the body but that of the soule for as much as their sinnes mischieuous déedes there euil thoughts and all other their filthynesse are openly shewed and seene Marforius What kinde of people be they shewe me some particularity Pasquine There are some Hebrevves some Caldeans some Arabiās some Indians some Africanes some Svvithians some Turkes some Moores some Christians as Dutchmen Frenchmen Spaniards Italians riche poore men women and finally a● sortes of people Marforius Of which sorte is there the greatest number Pasquine Of those that haue worshipped the beast and his Image and haue receyued his marke and haue committed fornication with hir and are dronken with the wine of hir whoredome Marforius I vnderstand not this talke of thine Pasquine In the middes of the bottomlesse pitte I sawe a very great Dragon of redde colour which had seuē heades and euery heade had a crowne and ten great hornes and a tayle of an vnmeasurable length with the which he had drawen to the bottomlesse pit an vnspeakeable incomprehēsible nūber of the people of y ● world Beside this Dragon I saw a beast with seauen heades ten hornes and euery horne had a crowne with a skinne like a Leoparde and hauing the féete of a Beare and the mouth of a Lyon and to thys beast the Dragon had giuen his full power his seate and great authority wherby y ● Dragon was worshipped bycause he had giuen power to

the beast and the beast was worshipped for that it was estemed aboue all other beastes for the wonders it wrought while it was vpon earth All those therefore that haue worshipped the beast and haue receyued his marke haue bene by the beast drawen downe with him into y ● bottomlesse pytte whither Goddes iustice hath committed them for euer Marforius I vnderstand thée now lesse than I did before Pasquine This beast is the sonne of perdition of whom Paule speaketh to the Thessalonians That is exalted aboue all that is called God that sitteth in the temple of God as God and shevveth himself as God This beast is that monstrous wicked beast of whom Saint Iohn speaketh so plainly in the .xvij. Chapter of hys Reuelation the Dragon is that olde Serpente that from the beginning hath with his poyson brought death into the worlde Marforius I pray thée if thou wilt haue me to vnderstande thée speake a little more plainelye Pasquine This beaste to speake so as thou mayest vnderstande me is the Pope and the Dragon is the Diuel Marforius What the Pope Why is he not in Rome Pasquine I speake not of one perticuler man but I speake generally Marforius What doe not all Popes generally dwell in Rome Pasquine Yea while they be a lyue and after their death in the bottomlesse pitte Marforius Thou meanest therefore that all those that haue put their confidence in the Pope and haue followed his wayes are dampned and that the Pope hath no power from God but from the Diuel Pasquine Now thou vnderstandest the matter it nedeth not that I declare the same any better vnto thée Marforius Thou shalt doe me great pleasure to tell me the meaning of those things that thou hast shewed vnto me Pasquine It woulde aske to much tyme to open to thée the whole But I will tell thée brieflye as the tyme will serue The Dragon as thou hast heard is the Diuell he is redde through the bloud of Martyrs for he was euer a murtherer frō the beginning The seauen heads he hath are seauen sundry beasts whose nature they signifie By y ● crowne Diademes are ment the Kings and Princes that are the Diuels ministers to kil and persecute such as defende y ● honor and glorye of Iesus Christ the number determinate signifieth the multitude the taile signifieth his folowers and Ministers through whose labour and dilygence he draweth vnto him so many wicked persons The beast that standeth by him is as I haue told thée the Pope his confiderate and good Minister The seuen heades are seuen hilles of Rome where his seate is the hornes and Crownes are the Kings and great Lordes that for his sake and respecte persecute the true seruaunts of Christ that defende the Gospel The Leopardes skin signifieth his vnstedfastnesse and inconstrancie his Beares féete and hys Lyons mouth signifieth his gredinesse his rauening and his crueltie the power that he hath of the Dragon meaneth the force and efficacye of hys deceyuing the seate signifieth his kingdome and domynion the power he gaue betokeneth the vertue to worke wonders and great signes that with these thrée thinges he maye kepe the worlde drowned in darknesse And euen as Christ was sente from GOD into the worlde to saue it euen so was he sent from the Diuell to destroy it And as Chryst sytteth in the Throne of GOD in heauen euen so sitteth he in the Throne of the Dyuell in Hell Those therfore that worship the Pope take him so as he will be taken follow his wayes confesse him for Christes Uicar wrap themselues in his benefices and for his sake kill the defendours of the Gospell these are they y ● haue the beastes marke and that haue committed fornication with the whore and all these are with the Deuill And if thou wilt be sure that it is as I tell thee read the Apocalipse and especially the .xiij. and .xvii. Chapters where thou shalt finde that he sayeth playnely that the seate of Antichrist shall be in Rome saying That that whore is a great city that in Saint Iohns time had the whole dominion ouer the kings of the earth the which can be none other but Rome Marforius That is y ● matter that in certayne olde bookes printed long before Luther was euer spoken of a man maye sée this beast painted with a Popes Miter on his heade I thinke surely he that painted it so did Prophecie euen in those dayes Pasquine Ye so he did but Saint Iohn did more playnely prophecie who sayth y ● he that hath worshipped the beast and receyued hys marke the same shall drinke of the Cup of Gods wrath and shall be tormented with fyre and brimstone euerlastingly Euen as on the other part he sayeth that those that haue suffered for the Gospell and those that haue not worshipped the beast nor receyued his marke shall lyue and raigne with Christ for euer Marforius Thou sayest then that all Popes goe to the Diuell for besides the proues that thou hast alledged if those that followe them goe to the Deuill it muste néedes be that they also that leade them goe thither themselues also but me thinketh it a harde matter to beleue that they be there al of them Pasquine It ought rather to thée a harder matter to beleue that they shoulde not be there all of them for thou knowest that two contraries can not stande togither Christ and Antichrist are contraries howe wilt thou haue it therefore that they may be togither That the Pope is Antichrist thou shouldest not nowe be in doubt as well for the authorities that I haue now alledged vnto thée out of the Apocalipse as also for that I tolde thée before in my voyage to heauē and for y ● that Maister Bernardino Ochino sayeth who paynteth hym out vnto thée and for that which Saint Ierome sayeth who plainely affirmeth that his seat is in Rome and for that which Theophilactus sayeth who sheweth that the Empire of Rome the conquerour of all other Empires shall be possessed by Antichrist and by his manifest workes shewed vnto vs that he is the very same to persecute the defendours of the gospel is among many other an vndoubted token Marforius Yet shoulde not me thinke Pope Gregorie be there for he confessed that he that shoulde call himselfe Pope superiour ouer other Bishops shoulde be the fore runner of Antechrist Pasquine Loe there is an other testimonie that the Pope is Antechrist and albeit he sayde the truth in this point yet deuised he afterwarde so manye lyes and dreames as Purgatorie Masses the v●sitations of Rome commonly called the stations sole lyfe in Priestes and Church-men and so many other blasphemies against y ● bloude and merites of Christ that he may without al doubt be accompted also among the other Antechristes who thou must

it for feare some for vaineglory and other some for couetousnesse and deceytes of the diuel But yet can the Lord kepe safe those that he his Marforius I perceyue that thou sayest truth and I see that this secte of Vastalla and suche like become so muche the worse as that they doe the oftner vse that Sacrameat and other wicked Sacryfices But is there any thing else to be sayde of hir Pasquine The best is yet behinde Marforius What is that Pasquine When she will knowe whether any be come to the purposed pointe of this puritie this way she tryeth it she causeth him to weare about● his nocke or vpon his heade or in some other notable place of his body some thing of much shame as a Frying panne or a Kettle or else the hornes of an O●e or of a Ram or else his garments with the wrong side outwarde or otherwise euill fauouredly put on sometyme wrapped in a Nette or halfe naked and somewhile altogether naked be it mā or woman And so doth she make them go through the City for sayth she our firste fathers were in the beginning naked and afterwarde did couer their dishonest partes with leaues and then went halfe clothed and last of al as euill did encrease together with their shame they did wholly couer thē selues with beastes skinnes Who so euer doth therefore desire to returne to that former sincerity muste come backewarde by the selfe same degrées and from clothing him selfe must returne to nakednesse and if of these things they be not ashamed then is it a manifest token ▪ that they be already in Paradice Marforius Oh what a shamefull thing is this Pasquine Hearke there is worse yet Then putte they Adam and E●e in the night season alone in a bedde who if they eate not of the Fruites if they speake not together thereof nor haue thereof no maner of thinking for as muche as of euerye thing they are afterwarde strayghtly examined and muste of force confesse it then are they alredy become Aungels made Gods But if they eate of the fruites for that for the moste part she that went to bed a ●irgin arose from thence spedde with hir errande then are they driuen out of Paradice and condempned to perp●tuall torments Marforius I knowe not who deserueth herein moste blame whether they that doe this or the Princes or Magistrates that winke at it Pasquine The Magistrates of Christendom in these dayes neyther condempne nor persecute any but such as séeke the h●nour of Christ that giue all prayse to Christ that maintaine the Gospell of Christ. Marforius Alas alas thou sayest euen the truth oh how great accompt shall they make to Christ God lighten them if it be his pleasure But tel me somewhat of that Lady saint Camilla Wherefore is she called both a Lady and a Saint Pasquine Lady for hir pride and Saint for hir Ipocrisie for she was not contented to be of the house of the Pallauicini the which thou knowest is famous noble in Italy but would by hir cursed pryde make hir self a mōgrel of the bloud Royal of Fraunce and sayth that she is the daughter of king Levves the thirde Marforius And how Pasquine She said that the King making warre in Italy had then to doe with hir mother and so was she begotten Marforius That was a terrible warre in dede but yet was there no bloude shedde And doth she then reioyce in this goodly tytle to be a bastarde the daughter of a whore both borne and begotten in adultery Pasquine Yea out of doubt but not without cause for thou mayst sée that that good fellowe of Millaine in his Paradoxes sheweth that it is better to be a bastarde than lawfully begotten Marforius Oh howe muche it displeaseth me to sée how goodly wittes are occupyed about vaine vnprofitable vile and shameful exercises which else might better be imployed in better studyes But this Camilla was a bastarde before that the Authour of those Paradoxes was borne But what lyfe leadeth shée Pasquine Mary shée gaddeth now here nowe there vnder colour of Religion Marforius Of what Religion Pasquine Of a Religion of none other bodyes making but of hir owne She hath with hir thrée women of the selfe same Ipocrisie and superstition Shée abideth not in any Monasterye as Nonnes doe but dwelleth in a priuate house and chaungeth it often such is hir womanishe ficklenesse shée haunteth places pleasant and solitary albeit she haue no greater pleasure in any one thing than in the cōuersation of men as may well be seene for his house is continually haunted with women and gentlemen and Lordes as if it were the house of a conning Doctor or rather of the Oracle of the City And the world is such as more easely doth suffer it self to be drawen away with the gay glistering of superstitiō and fayned holinesse than with the true and humble religion Sometyme shée shutteth vp hir selfe in a Chamber so straight and so darke which shée often vsed at Pauia that it rather séemeth a graue than a Chamber and this she sayth she is the more familiarly to enioy the cōpany of Angels On the Fryday she wil not speake to any man nor let hir selfe be séene for she sayth that on that day she remayneth altogether occupied in the contemplation of the Crosse of Christ and of his nayles through the meditation whereof shée sayth shée hath receyued the markes of the fiue woūds of Christ. Marforius Why then she doth counterfaite Saint Katherine of Siena and Saint Fraunces Pasquine Nay rather is shée Saint Fraunces wife for shée loueth his Friers as hir owne children and preferreth his secte before all other and goeth also cladde in his wéede And moreouer she hath hir hands and hir féete wrapped in cloutes that the eyes of sinners shoulde not sée those holy woundes which are onely méete to be seéne of Aungels Marforius Are they woundes in good sadnesse Pasquine I can not tell but I wil shewe thée what merily and paraduenture truly an Ambassadour of the French Kings sayde talking one day of this woman and of hir woundes There was one that sayde he maruelled that shee kept them couered Maruell not at all quoth he for things that are filthy ought to be kept conered paraduenture they are the plaine markes of the French Pockes whiche disease is wonte to breake out in these places albeit sometime in the foreheade but not altogether nor after one sorte to all men Marforius What aunswered that other good fellow Pasquine He was blank he knew not what to say Marforius No more could I tell what to say if I sayde not that those woundes are made by arte of man or the crafte of the Diuel as happened in Berna a towne of the Svvychers where certaine Dominicane Friers did y e like to a poore simple soule Pasquine Thou sayest truth for I hearde speak of

mouth of the sonne of Man as the Reuelation sheweth But when I sawe the buylding in so manye places looke as it woulde fall I determined not to tarie anye longer there and by the same way that I came I retourned backe running away from this heauen as fast as I coulde for feare it shoulde fall vpon me hauing yet alwaies my guide with me And whē we came to the place where our Chariot was left I gate vp into it and so we take our way towardes Gods heauen and mounting vpwarde mine Aungell tolde me that he that wil go into the true heauē must haue his minde pure and lifted vp where al things are vnspotted and full of all cleanenesse and altogither contrarie to the first heauen And being nowe passed the sphere of the Moone as we came to that of Mercurie we founde a number of soules tormented in sundry sorts amongs which was one that was tyed betwene two Postes with a corde made fast about his middle so that he hong and coulde touche no grounde he had vpon his head two great harts hornes betwene the hornes was fastened a linnē cloth after the maner of a saile and at his féete hong a great pursse full of crownes and so went this ghost continually whirling about for as any winde blew it stroke in the sayle that was betwene the hornes and tourned him with his féete vpwarde and as the winde ceassed the contrepoise of the Pursse tourned him with his féete downe agayne and so the pore wretch was stil whirled about and one whyle was hys heade and another tyme his héeles turned vp on high to heauen Marforius Diddest thou knowe who that was Pasquine I knewe him not but myne Aungell tolde me that it was Erasmus of Roterodam Marforius Alas what is this thou tellest me and why was he that was so learned and so honest a man in this miserable case Pasquin The harts hornes signifie his fearefulnesse and the Pursse his couetousnesse which two things were so muche in him that the one whyle the one an other whyle the other made him bowe now this way now that waye so that it coulde not be discerned whether he drewe néerest to Gods heauen or to the Popes heauen therfore is he placed in the middes betwene them both Marforius In very déede no man muste thinke to hold one foote in heauen another in earth Pasquine O if it were Gods wil I would this thing were knowen beneath in the earth that so manye might not goe into that place where the paynes are much greater than any man thinketh for Marforius Thou sayest that there were manye other who were those Pasquine The most part were preachers that knowing the truth gaue all laude and prayse to God by Iesus Christ and al blame and confusion to men and afterwarde at a sodaine for feare of the Inquisitour they preached of eare confession of Purgatorie of the false authoritie of the Pope and of a thousande other Heresies and deceiptes to their pore hearers Marforius And how wouldest thou haue them doe Pasquine I woulde rather haue them suffer banishement from their country imprisonment or shed their bloud to mayntayne y ● honor of Christ against Antichrist as of our country men Augustine Maynard Benardine Oclime of Siena Iulius of Myllaine Peter Martir the Florentine Paulus Lazisius of Verona Peter of Cittadella Baldus of Cherso and infinite other as well Frenchmen and Flemings as Dutchmen and Spaniards also haue done Marforius I haue hearde say that there are suche in Fraunce as will holde with the Hare and runne with the Hounde Pasquine It is true and I knowe one of them that is a man of great name vpon whome I feare that the fearefull sentence that Paule writeth to the Hebrues wil one day fall That such as hauing once knovvne and receiued the truth haue afterward forsaken it who sayth he it is not possible that they shoulde repent nor enioy the kingdome of God and so doe they offend against the holy ghost which sinne shall neuer be forgiuen as Christ affirmeth Marforius Maye he be named who he is Pasquine Whye wouldest thou haue me be affeard to name him who is not affeard to doe suche iniurie to my Lorde and Sauiour Iesus Christ and his holy church he is called Peter de Charles he is a Piccarde borne and hath played many leud partes in Geneua and in Losanna He hath alwayes bene very inconstant an euil speaker furious in all his preachings that one whyle hath defended one part an other whyle an other part and at an other tyme neyther of them both one that hath sought to corrupte the Churches euery where and bicause he coulde not doe as he would among the● Svvychers he ranne to Mets where he heard that good man Farellus a sincere preacher had preached Christ to take awaye from thence the holesome séede of Gods word before it should take roote in the hearts of those of the Citie but let them take good héede what they doe lest they bring vpon thē the cursse of God as Balaam did who was hiered for to cursse Mar. Now I pray thée let vs leaue these Ribaldes knaues and théeues wicked and stinking Antichristes for I can not abyde anye longer to heare them to be spoken of and followe on thy voyage Pasquine Passing the Sphere of Mercury we were caried vp higher thorow other spheres And there I began more clearely to sée the maruellous workemanship of the circles and bodies celestiall and to tast with mine eares the harmonie and most pleasaunt concordaunce that is caused by the mouing of those circles the which concordaunce Plato affirmed and Aristotle denyed bicause he beleued rather his corporall senses than the capacitie of the ymagination and the diligent working of the minde the which whyle I considered there came into my minde a very sincere and profounde cogitation and thinking of God as it behoueth such to haue that search these places euen as myne Aungel at my first ascending vp thither had tolde me and being so occupied in beholding the varietie beauty and swéetenesse of those things almost before I was ware therof I sawe that I had passed all the planets and was come to the firmament whereas there begonne to appeare thinges muche more maruellous Marforius I am also of this opinion taking myne argumēt from this visible heauen that those things are much more beautifull and maruellous that are furthest off from the sense of séeing bicause that they doe most néerest approche to things that are true heauenly Pasquine Thou sayest well Marforius and I doe not thinke that this is the last or least part of Christian Philosophie and diuinitie that is to saye to séeke search out by the things that are creat and subiect to our senses the great goodnesse power and wisdome of god therfore to praise magnifie the maker therof And