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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

furthermore I would fayne know of thée what he is that can at any tyme make god amendes for his sinnes truely not one for we sée that Christ is become our righteousnesse bycause that by our owne righteousnesse we could not be saued If it had bene possible for vs to haue gone vp to heauen it should not haue bene nedeful for Christ to haue come downe into the earth And if we must for the purging of our sinnes be boyled in Purgatory what good doth Christes passion vnto vs Howe are we then saued by grace as all the whole scripture testifieth how go we to the father by Christ onelye as he him selfe affirmeth Doest thou not sée how great a blasphemie this is against Iesus Christ to say that with the boiling in Purgatory that thing is done which Iesus Christ onely wrought as these murtherers say wherein they are much like the Ceretanes who the better to sell their Poticary ware say that there is a great plague comming but they haue the remedy therof and they swere and stare that they haue proued the same a thousand times Euen so haue these marked Monsters deuised their Purgatory and then they say that the remedy thereof is their Masses their almesse their prayers and Pilgrimages as a man may sée in the decrée of their owne handyworke and al this is for the welth of their kitchin They find out great sweetenesse in their Masses that are payde for which ready money and their great ruinesse lefte vnto their Monasteries to pray for the soules of them that bequeth them Oh what good doe their prayers their fastings their recomendation of soules theire seauen Psalmes their Dirige by note and their De profundis ouer the graue They pray stil for those that be dead for those I meane that paye swéetely for otherwise there is not a worde and if there be a pore man that hath nought to pay he must séeke some money yea though he burst his heart for it for they say Est ad pias causas Oh cormoraunt theues God once destroy you for the health of the pore séely ones Marforius Upon that other place also of Saint Mathewe they grounde this their deuise where he sayeth That vvhosoeuer shall speake a vvorde against the sonne of man it shal be forgiuen him but he that speaketh against the holy ghost shall not be forgiuen neyther in this vvorlde nor in the vvorlde to come Nowe if there be forgiuenesse in the worlde to come it can not be sayde that it is in heauen for vp thither entreth no sinne nor in hell it can not be for there is no redēption it followeth therfore that there is an other place where sinne is forgiuen and that is Purgatorie how answerest thou to this Pasquine I answere that this saying neyther in this worlde nor in the worlde to come is as much to say as neuer as may be sene in the Apocalipse where he sayeth that those beasts had no reast neyther daye nor night which is nothing else to say but that they neuer rested Marforius I giue great credite to thy saying yet Pasquine What meanest thou by yet I tell thée that those wordes are as muche to say as neuer worlde without ende doest thou not beleue Saint Marke Marforius Yes marye doe I beleue him Pasquine Reade therefore this selfe same text in Saint Marke and thou shalt finde that he sayeth that the sinne against the holy ghost shall neuer be forgiuen Marforius Sayeth he playnely neuer Pasquine He sayeth most playnely thus He that speaketh against the holy Ghost shall neuer be forgiuen but shal be giltie of euerlasting iudgement Wilte thou haue a more playner saying Go looke in the thirde chapter thou shalt finde it as I tell thée Marforius Oh theues you Priestes Oh Traytours deceyuers and murtherers from henceforwarde I will not beleue them if they say their Pater noster Pasquine Saint Luke also affirmeth the same saying flatly that he shall not be forgiuen Beholde therefore how well they interprete the Scriptures Marforius I am already at a point with them but thou shalt do me great pleasure to expounde also vnto me certaine other places vpon the which they grounde this deceyte one is in the first Epistle to the Corinthians where he sayeth If anye man builde vpon this foundation Golde Siluer Precious stones Tymber Hay or stouble euerye mans vvorke shall appere for the daye shall declare it and it shall be shevved in fyre and the fyre shall trye euery mans vvorke vvhat it is If anye mans vvorke that he hath built vpon do abyde he shall receyue a revvarde if anye mans vvorke burne he shall suffer losse but he shall be safe himselfe Neuerthelesse yet as it were throughe fyre Here a man maye sée that in this place the Apostle speaketh of fyre Pasquine Thinkest thou therfore that he meaneth in this place materiall fyre he speaketh by a Metaphor or figure for by fyre here in this text are meant troubles afflictions temptations and perilles of death as is to be seene in that psalme of Dauid which saith Thou hast tryed me with fyre which is nothing else to say but with troubles for a man shall neuer reade that Dauid was at any tyme in materiall fyre And in an other place we haue passed throughe fyre and water and thou haste brought vs to a resting place Saint Peter also in y ● first chapter of his first Epistle sayth euen the same so doth also Esay and the other prophetes and euen so doth Saint Paule And bicause thou shalt well vnderstande this péece of Scripture I say to thée that to builde is as muche to say as to preache Gods worde the foundation is Christ the worke built therevpon are those that haue receyued the worde the fyre is temptation and persecution iustlye sent by God the Golde Syluer and precious stones are they that haue in suche sorte receyued the fayth of Christ that they will rather dye then denie him the tymber hay and stouble are those that beleue for a tyme and make a shewe as thoughe they did beleue but if they féele afterwarde any persecution or affliction they forsake Christ and bring forth no fruite bicause they haue no roote This is the true meaning of the Apostle and of Saint Ierome vpon Ezechiell the thirde Chapter If therfore the preacher of the truth hath wholly builte any man vpon Christ so that perscutions doe none otherwise to him then doth the fyre to the golde siluer and precious stones it is a signe that he hath faithfully administred the worde and built strongly when his hearers are more ready to léese their lyfe than their faith but if anye man doe so coldly handle the worde of God that hys hearers féeling the persecution doe denie their fayth they shall be consumed by persecution as tymber hay and stouble are con●umed

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 ambitiō 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 ●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 ●●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 ●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 ● 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 ● 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 wilt● 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

without superstitions and falshoods commaundeth vnto vs the loue of God and of our neighbour it is therefore no maruel that the Iewes and Turkes become not Christians seing the Christians deuided into so many sectes with the which also they dare take vpon them to call them selues spirituall being altogether carnall Paule in the first to the Corinthians cryeth out against these sects saying If any of you say I holde of P●ule an other I holde of Appollo an other I holde of Cephas the fourth I holde of Christ are ye not carnal is Christ deuided Marforius I knowe these errours very wel I will that from henceforth thou be my Grat●an and my Panormitan but thou shouldest preach this about the streates Pasquine I woulde gladly do it but I feare the decrée of that flemish Pope Marforius Peraduenture thou meanest Adrian Thou canst not speake Dutch wel Pasquine Atrian thou must say for so a man may sée in his Epitaph Marforius Thou nedest not doubt any more of him for he is dead Pasquine So woulde God that this that now is and all that shall come after were with all their traine and trash that belong vnto them but yet for al this there want no priute watchers I haue heard say y ● Chietti hath spoken the Diuell and all againste me in that théeuishe consistorie Marforius And why Pasquine Bicause I tolde him his true proper natural name that is to say h●pocrite but let him doe and say what he will for I set not a turde by him sith I am made immortall and become a God aswell as he is besp●rited and become a Diuel Marforius But now returne a little and tell me the cause of thy going to heauen Pasquine It was this that I haue tolde thée for that I sawe these Saintes to be so farre different from that they were sometime I would nedes goe to heauē purposely to sée whether they haue there aboue the selfe same nature For me thought it a thing vnlikelye that this Saint Mary here belowe that hath the painting on hir face that hath crownes full of Iewels on hir heade that hath Chaynes aboute hir necke that hath Ringes on her fingers that hath so costly and so many sortes of garmentes vpon hir like one of those yong Girles of olde time me thought it not I say that this was al one with that most humble mother of the Lorde and so much the more I confirmed my selfe in this opinion bicause I sawe this Lady to be most couetous moste desirous to heape vppe treasure and most nigardly in spending it and if she let any thing of hir owne goe out of hir handes shée delt it most wickedly so that I sayd often to my self if this be th● Lords mother why hath she not compassiō vpon her sonne whom she séeth euery day in y e church where she is goe aboute asking almes Marforius What sayest thou hath Christ nede then Pasquine Yea in the poore that represēt his person for he sayeth In as much as you haue done it to one of the least of these my brethren ye haue done it vnto me Yet notwithstanding if this hir some aske hir but one Dotkin she doth not giue it him but standeth vpon hir grauitie and looketh bigge without once chaunging hir countenance nor shewing any maner signe of cōpassion But when the holy Father goeth to Loretto when those most reuerend Cardinals when the spirituall fathers goe vnto hir she geueth to these generations all that she hath to spend vpon whores dogges horses and Ganimedes whiche I shoulde haue sayde first the which things I am right well assured were al farre wide without all comparisō from that true most pure virgin the Lords mother y ● which aboue all other things hated this filthy kinde of men beside that I was right well assured y ● those that be the very saintes in dede being with God who is most riche haue no nede of our goodes nor of our offeringes nor that they be so gréedy of glory nor sake not for such goodly Churches nor so riche Aultars and other ornaments whiche are in daunger to be one day robbed by the Turkes sithens suche as be the greate men in the worlde take not the same them selues These thinges are rather for the satis●ying of vaine witl●sse men than of Saints who neuer called them selues Kings nor Quéenes of heauen but the seruantes and handemaydes of God and woulde haue their dwellinges treasures in heauen where there is no daunger of Turkes for they goe not vp thither whiche treasures are not golde and siluer but iustice peace and ioy in the holy ghost And perceyuing newe by all these wayes aforesayd that these be no Saintes and seing that the worlde would enforce me to beleue that they be Saintes and that it were deadly sinne to speake euill of them I determined to goe to heauen to cleare me of this double Marforius I maruell that none hath sought this before thée Pasquine All haue lefte of for a certaine foolish and light beliefe and bycause they had holy thinges in small estimation being content with a false and wicked Religion the which hytherto I know not by what meanes hath holden the worlde sore bewitched And if there were founde any one that had begon to discerne the truth by and by haue they had their eyes closed that they should sée no further nor wade déeper for knowledge therin Marforius Thou hast tolde me y ● cause of this thy voiage tell me now how thou wentest vp and by what way and then what thou sawest there aboue For there must nedes be thinges farre diuers from ours from al that we can imagine or thinkeof Pasquine I will tell thée the whole so that thou hearken wel vnto me Marforius I hearken to thée say on Pasquine Séeking the way to go to heauen I coulde not finde it albeit I had red many things of Protheus Icarus and Menippus who men say wente vp thither but they tell not by what way Wherevpon I determined to aske one of these Angelles of it whiche all day goe vp and downe and they tolde me that there was none other way but by death that way I liked not bicause life is deare to euery man but by chaunce I found an other way Marforius And what way was that Pasquine That being in a traunce all these things should by reuelation be shewed vnto me Marforius Who taughte thée that way some Negromancer Pasquine Holde thy peace for this practise was deuised by holy fathers haste not thou read in the liues of holy fathers that Hilarius the Abbot standing on his féete in his chamber founde him selfe to be before the iudgement seate of God and there aunswered Pro contra Marforius I neuer read it Pasquine Hast thou not also read that booke intituled Memorare nouissima

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 foūd 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 ● 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 ● 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 how● wouldest thou therefore that I should haue séene Purgatory when I tell thée I was in heauen Exc●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 Heb●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

Anthonie of Florence and many other such like who haue deuised not hystories which ought to be the lightes of truth but fables of Lucian not liues of men but lies of Diuels with a barbarous yrkesome style haue intreated therof And he that taketh them not to be true woe be to him he is an Heretique let him go nay rather kyll him And so say I also of those doltishe deuises lately written of saint Katherine and of saint Thomas Aquine at the instance of that Ipocrite the Marques of Vasto Pasquine Thou séest therefore that we must not folishly beleue euery thing I coulde recken vnto thée a number of Gods of the aunciente heathen transfourmed into our Gods with the same errour and falsehode without changing any other thing than the name only and often times without changing the name at al. Beholde the Rotunda which in the olde time was called Pantheon bicause it was the dwelling house of al the Gods nowe haue they made it the dwelling house of all Saintes and in place of Cibele mother of al the Gods haue they set the virgin Marie for heade of al● the Saintes And here harde by thou knowest is the Minerua whiche was in the olde tyme the temple of Minerua and nowe haue they dedicated it to Saint Minerua the Uirgin euen as Pallas Minerua was a Uirgin The Temple whiche in the olde tyme was of Romulus and Remus they haue made nowe the Church of Saint Cosmus and Damian The temple that was of olde time of Castor and Pollux haue they nowe made the Church of Saint Geruays Prothays Those of old tyme that had Lucina to heale their eies these of our time haue Saint Lucie Those of old time had Ceres to be the Goddesse of Corne these of oure time haue Pancras Those of old time had Mars and Pallas to be Gods ouer the warres these of our time haue Saint George and Saint Barbara The Scafaring men in the olde time sawe Castor and Pollux in the ende of a tempest these of our time sée Saint Eremus Among those of olde tyme it was not lawfull for the Uirgins of Vesta to marry with these of our time it is not lawf●ll for Nunnes to mary Among those of old time the Church of Diana departed from Zante and together with the builders miraculouslye went into Spaine as a man may reade in Plinie with those of our tyme the Church of our Lady at Loretto came out of Sclauonie and is maruellously come into Italy as is to be read in the lying Legendes of these pickpurse priestes deuising Those of old time washed selues with fayre cleare water to clense them selues frō sinnes these of our tyme fillip with their finger a little holy water on their forehead They of old time had Iuno Feronia Iuno Lucina Iuno Saturnia Iuno Curites these of our time haue our Lady of grace our Lady of the myracles our Lady our Lordes mother our Lady of the people They of olde time filled their Churches with little Tables conteyning the vowes they made these of our time fill their Churches full of little Tables conteyning their vowes Those of old time said that in beanes dwelled the soules of y ● dead these of our tyme giue Beanes for the soules of the deade And euen so he that will go and search pointe by pointe the Popishe Religion eyther shall he find it altogether like to that of the olde Paganes or if there be any difference it differeth but in the names onely So that if wee will worshippe these oure Saintes bycause we will not be accoumpted Heretiques we fall to worshyppyng of Iuno Minerua Mars Hercules Polyphemus Briarius and an infinite nūber of Diuelles vnder the name of Saint Anthony Saint Nichodeme Saint Christian Saint Nafissa Marforius Oh Pasquine thou haste well opened my vnderstanding nowe certainly thou sayest the truth these things are very clere I thought euer till nowe that I had done wel following y ● worshipping of those diuels Pasquine I haue other things without nūbre to say when I shal vtter thē I wil make al y ● world wōder Marforius Oh happy day whē y ● trueth shalbe sene to shine abrode Pasquin Happy therfore is this day for y ● seest how it is sprōg vp how it goeth shewing it selfe abrode to the worlde in despite of the shauen Crownes Marforius Now proceede on a while to the other Quéeres Pasquine I wil so but first I must tell thée a fewe things that here I sawe heard Marforius Tel me them therefore Pasquine I sawe one of these martirs y ● warned the rest of his fellowes that they shuld do nothing against the Heretiques excepte they would beare the paynes therof thēselues that they should take example by him who had felte the vengeaunce of God for that he had accused of heresie suche as he knew not and of suche thinges as he vnderstoode not if there be any they should rather be wonne by admonishing them to leaue it than with fire and tormentes to make them awaye For they be not al Heretiques that be so called but such as iudge contrary to the holy Scripture and that leaue the cōmaundementes of God and follow those of men and defende the same as heauenly commaundements and also preferre them before Gods commaundements these b● Heretiques And heauēly things are the same onely that are contayned in the olde and newe Testament which if they wil not beleue the day of the Lord shall come that shall discouer all things shal make them repent it and their repentaunce shall not then helpe them Marforius Who was that that was so honest Pasquine It was Rochester about whome were two Martyrs the one was Peter Martir of the order of Fryers Bréechers Marforius Thou wouldest say Preachers Pasquine I alwayes misse in dede The other was Thomas of Canterbury eche of them confirmed Rochesters talke Marforius But had Rochester his redde Hat Pasquine He had in dede his heade red and his shoulders but it was with bloude not with a Hatte Marforius And I heard say that the Pope sent him a Hatte Pasquine Yea but when the King of England vnderstoode it he caused his head to be cut of before he shoulde haue to doe with that Romish harlotte whervpon the Papistes for that they thought he dyed for their defence and bycause he had written against the Lutheranes they put him in the number of these holy Martyrs Marforius It is very well And for one selfe cause as farre as I can perceyue both Peter Martyr a Dominicane Frier in Italy and Thomas of Canterbury in England dyed the one for persecuting after their Frierish fashion certaine poore Countrey men as Heretiques betwene Milaine and Como was slayne The other stryuing with the King for certaine iurisdictions was condemned to haue done against the estate Pasquine Thou sayest truth Marforius

When thou begānest to talke of thy going to Hell thou diddest promise me to tell me how thou diddest to come backe agayne Nowe it is tyme that thou tell me it Pasquine Knowest thou not that the scripture sayth That the gates of Hell haue no maner of povver against the Church of Christ Marforius Yea Pasquine The gates of hell coulde not therefore hold me in but that I did come out Marforius Did the Angell then forthwith leaue thée Pas. No for he came along with me euen vnto Prima porta talking with me of the things we had séene and he promised me to cause me in the like traunce also to sée the destruction of the worlde and the dreadefull doome of Iesus Christ. Marforius Oh I praye thée when that tyme shall be make me partaker thereof I heartily besech thée Pasquine I will without doubt It is now tyme for me to be going my wayes Adewe good brother Marforius Goe in the Lordes peace To whom wyth all heart tongue and pen be giuen al praise and glory both nowe and for euer Amen FINIS Questions of Pasquine to be disputed in the Councell nowe holden at Trent PAsquine hauing now of late yeares put for the many matters and in dyuers maners bicause he hath spente his wordes in vayne doth nowe therefore propone certayne questions to be disputed of the which he desireth to be better satisfied for that he heareth that they are verye often called in controuersie And firste 1 Whether the ●inginge that Fryers make euery daye maye rather be called labour and toyle of Asses and a trauaile of the bodye rather than of the minde 2 Whether the Canōs or Prebendaries as we cal them comming to sitte in the Quéeres and Churches for the gayne they haue thereby doe receyue their rewarde in this worlde 3 Whether Resignations permutations chopping and chaunging and suche comming to benefices as nowe is dayly vsed be Simonie 4 Whether such as say and sel Masses for money may be compared to Iudas that solde Christ or to the Porters of Paris that in euery streat offer themselues to hire and crie A newe mayster a newe 5 Whether it be to be suffered that Fryers and Nonnes shoulde marry sith Christ sayde that all men coulde not comprehende that saying 6 Whether it be perillous and not to be suffered by Citizens that the fatte and well fedde Priestes such as are ful of idlenesse lasciuious lyuing should dwell so néere them without wyues of their owne 7 Whether it be néedefull in any Citie to haue so many thousād of Massemombling priestes of which fewe or none teache or can teache the Gospell sith Christ commaunded his Apostles as their very duety and office saying Go ye preach the gospell c. 8 Whether suche as instruct not the people that is to say which doe not the very true office that belongeth to the Church maye receyue and enioye the goods of the Church or are to be called Theues and Robbers 9 Whether that graunting the iustification by fayth in Christ Purgatorye be ouerthrowne and all that is built therevpon 10 Whether there be in all Europe any one Bisshop that doth his office in suche sorte as was prescribed by the Apostles 11 Whether the Bishops that are carelesse of their flocke fall only to flaying their shéepe may be called true Pastours or Hyrelings as Christ sayeth 12 Whether the shauen crowne and the smearing of Priestes hands be the beastes marke whereof the Apocalipse speaketh 13 Whether the Schole doctours that take no payne with their doctrine but are euer vp with Cherubin and the Angels ought to be called rather Speculatours than Practicioners 14 Whether suche as woulde not haue the holye Scripture to be readde by the people doe freat and rage with in themselues that such bookes are abroad 15 Whether the xxi●j Chapter of Mathew may be applied to the Diuines Fryers Priestes and al the rest of the Popes rable of our tyme. 16 Whether the persecutours of the Gospell and the truth in our tyme may be compared to the Pharisies which sought the death of Christ his Apostles 17 Whether the lyke matter doe not nowe in these dayes stirre vp the Papistes against the truth of the Gospell as is recited in the Actes of the Apostles concerning Diana of Ephesus 18 Whether that saying of the Gospell Beware of false Prophets And that also of Peter That through couetousnesse they shall make marchandise of you with fayned wordes and manye other lyke places of the Scripture do rightly belong to the whole swarme of shauen Papistes 19 Whether that which Christ speaketh in the .xxiiij of Mathewe of many false Prophets that shall come may be vnderstand to be the sundry sectes of Monkes and Fryers who some by one way some by an other some by the helpe of this saint and some by that saint go about to come to heauen 20 Whether that whiche Paule foretolde should come that in the latter tymes shoulde aryse men of euill conscience forbidding matrimony and meates which God hath created to be taken with thankes giuing may be ment to be of the Pope which hath forbidden all these things 21 Whether Fryers and all the rest of the smeared shauelings hauing bene so often taken with the maner to vse deceyte and to mocke the simple people with newe founde miracles be therefore any more to be trusted afterwarde according to the olde rule he that is once a false knaue it is maruell if euer he be honest man after 22 Whether that saying of Daniel of the Abhomination of desolation standing in the holy place maye be aptly applyed to y e Churches of our tyme in which the Pope s●lleth heauen for mony which is sene to be the greatest moste vnspeakeable abhominatiō that can be 23 Whether it be true that their Church as they say can not erre and yet they cōfesse them selues that there are many abuses whiche their Church hath hytherto brought in and also encreased 24 Whether the Pope with all his religious rable be the true Church of Christ sith they folow christ neyther in doctrine nor liuing 25 Whether the Pope be the man of sinne the Sonne of perdition that sitteth in the temple of God exalteth him selfe aboue all that is called God as Paule sayth in the second epistle to the Thessolonians the second Chapter ▪ Sith that place can not be vnderstande of any Tyrant that by force of armes rageth or spoyleth but of him that vnder colour of Religion putteth in vre his infinite Tiranny vpon the mindes and consciences of men y ● vnder pretence of holinesse doth make and determine what he listeth which long time hath flourished and triumphed in his ruffe bicause he was not knowen till at the laste in his due tyme he is discouered reuealed by the spirit of Gods mouth y ● is to say through the preaching of the gospel 26 Whether the Pope be that greate