Selected quad for the lemma: kingdom_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
kingdom_n	gospel_n	heaven_n	lord_n	2,159	5	3.5651	3	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

without a wyfe therefore is it euill for a man to haue a wife And in an other place he sayth that God hath promised heauen to virginitye and the earth to them that be maried Pasquine This is euen the ful and flat heresie of Montanus The which Ierome foloweth also in condempning altogether the seconde mariage as is to be séene in that he wryteth to Iouinian where he affirmeth that the seconde and thirde mariage is naught and where he taketh holde for the confirmatiō of his opinion he wresteth the scriptures to his meaning without purpose as a man may sée in the Epistle that he wryteth to that gentlewoman of Rome who bycause she was a wyddow and but a yong woman to obey Saint Paules councel was maryed agayne the beginning of his Epistle is this Thou art become shamelesse and hast put on the face of a Harlot Marforius Me thinketh therefore that his workes shoulde haue shewed with great aduisement what is the cause that being a man of so great learning he taketh things so cleane contrary that he is so stubburne in his opinions Pasquine What bycause he was a man and a Dalmatian Marforius Thou meanest somewhat in that thou callest him a Dalmatian Pasquine I meane then that Nation is most obstinat in that which once entreth into their braynes and setteth nought by the opinion of al other Nations Knowest thou not that olde frende of Cardinal Chietti that commeth oft times to sée him Marforius Ha yes yes I know him he speaketh Gréeke very oft bycause he would séeme to vnderstand much of it Pasquine That is he When this man talketh of any thing of his owne thou neuer heardest a prouder man nor a greater boaster speake nor that more disprayseth all thinges that come not from him selfe or from his countrymen nor a more stubburne in his opinions and therefore maruel not at Saint Ierome for they are all suche kinde of men Marforius This also maketh me much more to maruel that these men haue so much extolled this virginity sith there is not in all the holy scripture any one precept that forbiddeth to any kinde of men mariage and where there are so many places that comaunde and commende it For by this meane God would that the world should be maintayned And this was defended by the good Byshop Paphnutus in the councell of Neece against thrée hundreth Byshops Pasquine I beleue that it is for the Uirgin Maries sake that these men woulde haue so many Virgins Marforius Yet can they not for all that bring to passe that there should be many Maries the which was verely a Phoenix Pasquine I like it well that thou beginnest to vnderstande the matter Marforius Sée Pasquine I haue done as Thelemachus did in Homer who sayde that by other mennes wyse communications he had learned much Pasquine I muche reioyce that this my talke hath brought forth so good fruit in thée Marforius And I reioyce much more thereat But to returne to the purpose of this virginitie I say that the Uirgine Mary neuer made accoumpt that hir Uirginity should be of any merite towards God for she had determined to haue a husband would before haue had him but that the Aungell of the Lorde declared to hir that high and heauenly determination that God had made concerning hir And God had regarde not to hir virginity but to hir humility as may be séene in hir owne song where she sayde He hath regarded the lovvlines●e of his handemayde and sayde not to the virginity of his handemayd for lowlinesse is it that pleaseth the Lord and that is by him commaunded vnto vs whyles he sayeth Learne of me for I am meeke and lovvlye of heart and sayde not learne of me for I am a Uirgin And if thou wilt sée this more clerelye loke that place of the Gospell where the Disciples sought to knowe who shoulde be greatest in the kingdome of heauen Christ set there in the middest among them a childe saying That they must humble them selues and become as that childe if they vvould enter into the kingdome of heauen And if he had made so great an accoumpt of Uirginity or had knowen it to be so necessary he might haue sayd that they must be virgins as that childe was if they would enter into the kingdome of heauen And see moreouer the greatest prayse that is giuen to Christ is for that as the Scripture sayth He made him selfe of no reputation taking vppon him the shape of a seruaunt and not bycause he was a Uirgin But herevpon the Lordes saying putteth me in some little doubt which sayth That some do make them selues chast for the kingdome of God Pasquine Let not this trouble thee for this worde to make chaste in that place meaneth nothing else but to take away euery euill affection not onely of fleshly luste but also of all maner euill desire therto As also where he sayeth That thou shouldest pull out thine eye a●d cut of thine hande he meaneth nothing else but that thou shouldest take from thée that vice which ouercommeth thée by meanes of that member of thine And the gift of chastity is not giuen to euery one that vvoulde haue it but to vvhome God vvill This therfore ought not to be giuen as a commaūdement but they that are called thervnto by god ought to vse this as a councell Marforius Why then Origen much mistooke this matter in cutting away his instrumēt of generation Pasquine Without doubt he should better and more holily haue made him selfe chast if he had asswaged his hote desire with an honest wife of his owne For this thing God commaundeth vs and not the other Marforius But he should not haue bene chaste after that sorte Pasquine Nay rather he could not be chaste after the other sorte as Logitians define who cal not the Eunuches chast bicause they can do nothing But that he hauing a wife might also be chaste the booke of wisedome doth playnely dedeclare where he sayth O hovv faire is a chaste generation vvith vertue Lo he calleth chaste the generation of children And to y e Hebrues thus it is written Mariage is honourable among all men and the bed vndefiled but Fornicators adulterers God vvil iudge Marforius I woulde it were Gods will that thou mightest be a Preacher to the worlde but euen a fewe yeares then shoulde it not be halfe so blinde as it is Pasquine Such was Gods pleasure that those that haue bene delited with lyes and foolishe toyes should in lyes and foolishe toyes be drowned buried Marforius Sithe we are entered into this talke I woulde haue thée tell me what it is that hath deceyued so many great learned mē to set forth so carefully this virgintiy Pasquine A French Byshop full of great learning of great iudgement and of muche godlynesse opened myne eyes

mention of Masses nor of offeringes for the soules of the deade Saint Iohn in his Epistles doth highly set forth charitye and yet speaketh not a worde of Charity for the deade But what shall we say of the great diligence of Saint Paule in teaching the Romanes faith and good workes and yet teacheth he none other purging of sinnes but by the bloude of Christ. Reade his epistles to the Corinthians thou shalte finde that he maketh collections requestes and recommendations for the poore brethren that are in captiuity and nede so that he sayth he hath taken awaye from the other Churches to sende to the poore at Hierusalem and yet maketh he no maner of collection or other thing for y ● deade As these théeues do all day long whereby they are become rycher then Craesus and fall to Iolye good chere with whores and bawdes and the poore dye for hunger vvoe be to you Scribes Pharisies Ipocrites that laye a syde the commaundement of God which is to helpe the poore for your cursed traditions of Purgatorie the which hath swalowed vp almost all the goods of the worlde It is that sacke whereof the Prophete speaketh that is neuer full and that horse-leach wherof Salomō saith that hath two daughters that crye Bring hyther bring hyther So saye these théeues bring hyther for y ● soules of your dead friends and parents Forget not the poore that be deade that crye vnto you Miseremini Oh slaunderous and trayterous falsifiers what a presumptuous boldenesse is this of you to maintaine such lyes deceiue the people this is that fyre y ● neuer crieth hoa If you should giue all the whole worlde to these false theues they woulde neuer saye hoa for they are the very insatiable Hell it selfe Marforius How vnderstandest thou that place of Saint Mathew y ● saith Agree with thine aduersarie quickely while thou art on the vvay vvith him that he giue thee not to the Iudge the Iudge gyue thee vnto the handes of the Minister thou be cast in prison verily I say vnto thee that thou shalt not come out from thence vntil thou haue payed euē to the vttermoste farthing Pasquine Doest y u finde any purgatorie in this speaking Marforius I will not affirme it hauing heard of thée so many probable reasons to the contrarie but I will tell thée how the Sophisters proue the same vpon this text they saye that oure aduersarie is synne who gyuethe vs vnto the Iudge whiche is God and he putteth vs in prison which is purgatorie out of the which we shall not come vntill we haue made full satisfaction suffering the fire of it Pasquine It was the diuell that in this sorte did interprete these words his ministers seke to maynteyne the same interpretacion But if thou wilt haue the true exposition of these wordes thou must take good heede wherof Christe speaketh there he speaketh of leauing of hatred and that a man ought to reconcile him selfe to his neighboure the whiche who so doth not is in daunger to take the ouerthrow and to be cast into Prison from whence he shall not come out vntill he haue made full satisfaction and the same doth Saint Luke confirme saying Whyle thou goest vvith thine aduersary to the ruler as thou art in the vvay giue diligence that thou mayest be delyuered from him He sayth plainely vnto to the Ruler before whome men goe to pleade their causes and to receiue iustice Thus doth Chrisostome and Theophilacte vnderstande that place and Ambrose which sayth vvhen thou goest to the Magistrate And Hillarie also in his Cannones where he sayth That in this place it must be vnderstande of the reconciliation and sayth not of the satisfaction for sinnes in Purgatory Thou séest therefore that these interpretations of thine can not stande with the meaning of the Scripture for it is rather a sense cūningly wrested which as Saint Ierome sayth is not good to proue the rules or grounds of our fayth Marforius There are also other textes with y ● which they proue Purgatory Pasquine What be those Marforius That of Saint Mathew where Christ sayth That the kingdome of heauen is like vnto a King that vvould take accompt of his seruaunts c. And saith that one of them vvas brought before him vvhich ought him tenne thousande Talents c. And the Lorde vvas vvroth deliuered him to the kepers of the prison vntil that he had paid the vvhole debt that he ought They say this text meaneth that he shoulde be put in Purgatory and there lefte vntill the full satisfaction of the debt whiche when he hath payed he shall come out Pasquine This text is so cleare that it is not possible otherwise to be vnderstanded than according to the matter that Christ speaketh of And if it were possible to giue this place anye other interpretation yet is it most impossible to interprete it for Purgatorye Consider a little wherefore Christ vseth thys similitude He sayth Thou euill seruaunt haue not I forgiuen thee all the debt thou oughtest me euen as thou hast prayed me shouldest not thou likevvyse haue had compassion on thy fellovv and shovv mercy vnto him euē as I haue shevved it vnto thee This therefore hath none other meaning but to exhorte vs to forgiue one another if we wil that god forgiue vs and meaneth nothing of Purgatory nor of no suche foolish toyes Marforius Thou meanest therfore that this debtour was cast into Hell and not into Purgatory Pasquine So I meane Marforius He that is cast into Hell can neuer come from thence and yet it séemeth that this debtour of whom Christ speaketh shal come out for he saith vntill he pay the debt Therfore when he hath payed the debte he shall come out Pasquine All thy doubt standeth vpon this word vntill doth it Marforius Yea Pasquine And I tell thée that that word vntill in this place signifieth not a tyme that hath end or is definitiue but a time without ende and that is infinite Marforius Beware that thou interprete not also things cleane contrary as our Priestes doe Pasquine I will proue it vnto thée all that I haue sayde with the authorityes of the Scripture and not with Sophistrie nor with mans authorityes Marforius Doest thou find in other places of the Scripture that this worde vntill signifieth a tyme infinite Pasquine Yea out of doubt Saint Mathew sayth that Ioseph knew not the Uirgin Marye vntill she had brought forth hir sonne wilte thou perhaps say that that most pure virgin after hir deliuerance was knowen by Ioseph Marforius God kepe me from so thinking I beleue that she was alwayes a Uirgin Pasquine This worde therfore vntill signifieth not any time that hath ende The same shalt thou finde also in the Cx. Psalme And who so would otherwyse vnderstande it should confound al the whole meaning of the Scripture And

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

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

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

least on Pasquine The A●gell for lost mony The Saint for thefe stolne goodes The Saint for ●oue matters Pasquine goeth about his businesse Coliseo Pasquinc salleth into a traunce The begining of the Popes Apocalips The discription of Pasquines guid The Angell for true and holy visions Pasquines request to the Angell Two heauens Mark 16. Math. 16. Pasquine goeth to heauen in a fiery Charret The situation of both the heauens The Lordes heauen and the Pop●s dyrect contrary The desc●iption of the Popes heauen There be many within the Popes heauen but none can be seene without Chopping and chaunging in the Popes heauen The couetousnesse of the Popes heauen The false donation of Cōstantine Pasquines iudgement of the Popes heauen Luther and Zwinglius digged a Myne to ouer throw the Popes heauen Esay 40. Esay 30. Math. 11. Pasquine examined of his beliefe Hebr. 6. Ephe. 5. The confession of Pasquine Ephe. 5. 1. Cor. 3 Psal. 45. The inhabitantes of the Popes heauen Friers craftye hipocrites Luc. 1. Pioners that labor to ouerthrow the Popes heauen This heauen is in great daunger of falling The ●●uffe whereof the foundation of the Popes heauen is made The foure walles that holde vp the Popes kingdome The Popes Marchantes are afeard of a fall Courtiers reproued of vnshamefastnesse Diuels in forme of saintes The order of Monkes and Eremites Friers names and Surnames Saint Fraunces become a fisher A pleasant storye Bentiuoli sometime Lordes of Bononie Saint Dominicke kepeth a Turners shoppe Saint Barnard busie about his hils and valleyes Among the Swichers is a moūtain called by his name where as foles prate saint Bernard tied the diuel Saint Bennet Si non castè tamen cautè Aurelius Augustine Saint Ierome Saint Ierome a monke by will and not by vowe What monasteries were in the olde time Amadio first a Duke then a Pope and last a Puppy The story of an holy Eremite of Lucca All cast in one mowlde Pasquine refuseth to be a Iudge The studies of the holy fathers Superstition ouerthroweth fayth Remedy against the quartane Ague Longolius buryed in a Friers weede Albert of Carpi Agricol● Holy horesons that were taken for Gods kinsemen The Gospell hath bene lōg in pryson How Superstition first began The counsell of Pasquine The Gospell must cut the enimies throtes Ephe. 6. Hebr. 4. Apoca. 19. The doctrine of Christ. Deut. 6. Math. 22. Mar. 12. Luc. 10. The true wa● to heauen What Christ requireth to be in vs. What we ought to desire Homo homin● deus The occasion of Moses law The burthen of the lawe Act. 15. What acc●ptes we must make Iohn 14. Math. 25. The differen●● betwene mens commaundemēts gods commaundementes † Math. 23. * Gala. 4. Tit. 3. ‡ Mat. 22. All wayes to the woode are sought to ●atch money with Masses for the deade The ●●ory of Pasquine and his transformation The opinion of Pythagoras was that whē a mans soule departed from his body it entred into the next body that it met were it of mā or beast Pope Gregory was a Frier if he were no lyer Deut. 18. Esay 8. Luc. 16. Iugling of Ipocrite Friers espyed at Orleaunce Loke Sleydane in his ninth boke of his Cronicles Some kinde of spirites haue bodies Monasteries are spiritual for sprites dwel in them By Belsabub here ye may vnderstande the Prior of the place A rare thing to see Princes do well Apoca. 17. In the Popes Church no Penny no P●ter noster What shepeherdes of soules should do Pasquine ne●er dyed Hebr. 9. A good argument to ou●rth ow purgatory The opinion of Purgatory therefore it ●ueth The A●tho● would say in Ireland● Purgatory fire can do no harme Neptunus is fayned of the Poetes to be the God of the Sea Purgatory fire was quēched by Neptune Purgatory fire came frō Rome and thither it will againe Whence purgatory fire first came Scapuchines and their garmentes Math. 4. Scapuchines defenders of freewill Faccini be such as the Porters of Billings gate Enuy and hatred raigne among Friers ●arn Ochine the inuētor of Scapuchines Gratianus Accursius The increase of the Frieries hath diminished the faith The order of of the Virgines A wonderful disordered heauen The sundry sortes of Nūnes Putanies be those Nūnes that we call the greene Friers on strawbery banke The opinion of virginity what it hath done If the Pope giue such gubbes away he wil leaue Saint Peter but a leane patrimony Virginity lost by desire Math. 5. Such were the virgins of strawbery banke The Popes Virgin●s What the saintes of this heauē can do Bylike they had no meat souldiers fast else seldome A maruell that Saintes would hurt men How to please true Saintes How to displease them ▪ Christ onely is to be folowed † Iohn 14. * Iohn 9. ‡ Math. 23. † Iohn 10. * Hebr. 10. ‡ 1. Iohn 2. † Ephe. 1. The fruit of deuotion to Saintes Vices clad with vertues clothes Saint Ierome spotted with the heresie of Mo●ta●us Dalmatian● obstinate people Paphnutius defendeth Priestes mariage This heauen hath many Virgines but no Maries Luc. 1. Math. 11. Humilitie preferred before virginitie Christ techeth humilitie by the example of a childe Math. 18. Luc. 18. Phil. 2. Math. 19. Chastity and what it is Math. 5. Math. 19. Origen mistooke Christes wordes Whether Eunuches be cha●te or no. Sap. 4. The prayse of mariage Hebr. 13. A learned Byshoppe of Fraunce Math. 19. Marc. 10. Luc. 18. Not the riches but the abuse of it spoken against 1. Cor. 7. The reason why Paule counselled to so beare a wyfe 1. Cor. 7. A great absurditie Math. 19. An example of Abraham to kill hys Sonne Gene. 32. The order or Queere of widowes Luc. 2. Marc. 12. ● Tim. 5. Vastalla erecteth a newe sect of Religious people Where the caraine is thither do the Eagles resort The storie of Vastalla Vastalla reuiueth the heresie of the Adami●es The papistes vnderstand not Christes Institution Ma●y lette● therebe to kepe mē back from God Proper deuises to bring men to purit●e Horsses and mares turned loose togither A very chast religion The rule of Camilla Pallauicine An honest woman to make her mother a whore Better to be a Bastard than lawfully begotten A good religion of her owne making The great blindness of the worlde Camilla hath the fyue woundes that Christ had No Ipocrisie A wittie saying of a frenche Ambassadour Foure Fryers burnte at Berne for Ipocrisie Gredynesse of gayne worketh miracles Marke well Camilla a broker of mariages Camilla vseth many fine shystes and all for money The Quere or order of the confessours Chiettines are the rankest Ipocrites The Gods sore troubled Psal. 115. wherefore they are called conf●ssours What true confessours should doe False confessours Math. 10. Math. 5. Eare confession Luc. 11. Eare confessoures not spoken of in th● scripture Panormitanus Iudgement of eare confession * Luc. 2. 1. Iohn 4. † 1. Iohn 2. * Math. 16. A wonderfull clubstanciall reason of the