A mystery of iniquity contained within the heretical genealogy of Ponce Pantolabus/ is here both disclosed & confuted By johan Bale. An. M.D.xlii. ¶ Mark in the capital letters of this book/ the. A. B. C. with the name of the Author. I will show thee (saith the Angel to johan) the mystery of the great whore/ & of the Beast that beareth her. Apoca. 17. ☜ imprinted at Geneva. By Mychael Wood. 1545. The Preface. EVydent is it (dear friend in the Lord) unto them which are in the scriptures exercised/ that our eternal God for his own ●●lye honour created man at the first/ and all other creatures for man's behove. This once conceived by faith in Abel and Enos/ at the preachings of Adam & Seth for the first age/ provoked the one to offer up sacrifice unto high/ & the other to call upon his most glorious name. In this godly office was No found righteous/ Abraham saith full/ Moses mighty/ David holy/ Helias fervent/ and many other more in their sorts zealous for all the other ages. far to long were it and tedious unto the readers to recite the examples of all the fathers in that behalf. jesus Christ the only fulfiller of all righteousness/ in all his sore travail here/ sought the only glory of his heavenly father/ and taught the same lesson above all other to be observed of his. In the manifold temptations of sathan in the wilderness he patiently answered to that was suggested/ but the presumed dishonour of God in no case could he suffer. The holy Apostles and many other Godly ministers/ have evermore dangered their syves in the lust quarrel of the same. If we than wittingly should suffer him in this age to be blasphemed/ all these godly examples rejected/ we might thereby rather apere his enemies/ than servants/ his haters than lovers. This consideration first moved my mind/ after that I had scene a three years ago/ a abominable jest made under the tittle of a genealogy of heresy/ & by two diverse prentes spread abroad among the people/ to disclose the great mystery of iniquity therundre contained/ and to restore again the perverted scriptures/ with the names of those Godly men which are oblocuted therein. In this will no man that is godly be offended/ but think that I have herein done my bound duty. Though the compylet thereof by the merciful Goodness of God be converted to repentance (as I am credyblye informed that he is) yet remaineth his blasphemous doctrine among the common people in a wonderful number of copies. I thought it therefore meet/ not utterly to destroy my labours/ but for the abolishment of those wicked blasphemies to suffer them pass at large. yet I instantly desire the readers of my book/ not to think any thing therein spoken against him/ which is now becomen God's servant/ but against that old pestysent papist Pantolabus which still yet blasphemeth Christ and his most faithful witnesses. Him would I not have them to space/ so long as he dwesseth on the earth/ and that is that prodigious jest or Generation of heresy. Vnsemelye were it/ so many sweet scriptures to remain so depraved/ and so many Godly men so slanderously reported/ the verity in them both so spitefully abused/ for his name's sake which hath wrought wickedly. Though Adam recanted his error/ and David his wicked workinge/ Peter his denial of Christ/ and Paul his tyrannous turmoylynges/ yet are they not hidden in the scriptures/ but made fiyll open to all the world/ in rebuke and warning unto us of such execrable evils. Never the less yet those vices so rebuked/ are now unto them no rebuke/ but a singular praise rather where as they are rehearsed/ beige whole remitted in Christ. The great sin of Adam which is the only ground of death in all men is yet every year proclaimed happy/ among the paschal ceremonies. When Christ leaneth his church unrebuked and untrobled forsynne/ than rouneth she astray by many strange and uncommanded worshippings. Than reigneth she commonly in a wicked peace/ and abhominablye playeth the whore abusing herself in the couch of jesabel. Apoca. 2. as of long time hath done the romish synagogue. And so becometh she no longer his chosen spouse/ but a reproved congregation. Moche more honour is ours/ when our sins are rebuked by the scriptures/ than when the scriptures remain by us reproved and slandered. Among the profane Philosophers & poets/ was ever the verity had in honour/ and preferred far above all fleshly amity. Moche more than ought it so to be used among us which are of the Christian school. The rebukes of this book/ weigheth upon the matter and not the man/ the spiteful blasphemer & not the godly recanter. That his filthy vomit is proved here abomination by the scriptures/ to the intent that people should detest it and not therewith be poisoned/ can be unto his name no derogation but rather a laud among them that are godly wise. Very uncomely were it/ that filthiness should have faver/ and so be couched up as a precious treasure/ among men of Christian honest. Rather is it meet/ that it were thrown fourth/ & so manifesilye known for that it is/ even very filthiness in deed. I have no doubt thereof/ but. I. ●. becoming the servant of God utterly now detesteth that fowl papist Pantolabus that romish ribald/ that riotous raiser with all his prodigious poesies and would have him rather baited away with butchers dogs/ than any longer to wait upon him. Full glad are we to hear it/ that from Sodom he is lately departed/ leauige that beast there behind him to receive the lords double plague/ and that his self now travaileth (I trust) towards the mount of safeguard. That he is becomen of a wolf a lamb/ of a Saul a Paul/ and of a spiteful persecuter a godly Christian preacher/ it is unto us no small rejoice. We laud that heavenly lord/ which thus of mere pity and mercy hath found out his almost perished sheep/ laid him upon his shoulders/ and brought him again to his fold. If he still persever according to his calling. Heshall become of a foreigner a citizen with the Saints/ and a glouryouse partyner with Christ in his eternal heritage. He shall also have for his lust labours in the lords vineyard here/ besides his penny wages his peculiar praise in the sanctified congregation of the righteous. The eternal father & lord jesus Christ endue so with his spirit both him & us/ that we may unto the end persever faithful/ to the comfort of his elects. Amen. Finis. ¶ The mystery of iniquity doth still work/ and is disclosed by the light of the lords coming. 2. Thes. 2. The Table. Abbots hanged for treason. 31 Antibaptystes & Papists all one. 53 Antichrist/ what he is. 54 Apostate/ falsely applied. 62. 63 Benedictus. xii. a lecherous Pope. 21 bishops and priests married. 18 Bonifacius/ what it meaneth. 20. 27 Captains for holy church. 30. 42. 65 Clemen●the. seven. Pope. 22 Cardynalles with their chastity. 22 divine/ with his divinity. 49 Doctors of the popish church. 26. 30. 39 Dunstane/ with his chastity. 19 Eckius/ a impudent papist. 21 Epythetes of the Pope's church. 2 False prophets truly prophesieth. 15. 80 Feastful days superstycyouslye used. 59 Filthy examples of unchaste priests. 19 Franciscus Petrarcha/ a Poet. 21 Garade & Hierome/ men learned. 65. 67 Genealogyes are to be shurned. 1 genealogy of papists. 2 Heretyques were learned men. 3 Hoc est corpus meum. 46. 50 Husdricus bishop of Augusta. 18 johan Wycleve/ a Christian doctor. 9 johan Husse/ wherefore he died. 12 johan Oecolampadius and zwing●ius. 25 johan Frith/ not yet answered. 31. 40 johan Lambert/ what he was. 42 johan Paris bringeth impanation. 33 johan Maior disputeth of spretes. 29 kateryne showarde/ prayed for. 84 kings ill handled of papists. 4 Lady Pyre/ what it is. 87 Limphardus Bishop of vercel. 20 mary rightly commended. 56. 87 Martyne Luther the Pope's enemy. 15. 16 Mass/ with his toys. 33. 44. 46. 60 matrimony accused for sin. 17. 18 Names of diverse heretyques. 13. 44. 55 Nun/ had three bastards. 20 Obedience required to the Pope. 61. 93. 79 Oswaldus bishop of Worecstre. 19 Pater noster row/ described. 87 Pantolabꝰ a most stinking herety●. 81. 86 Persecuyons are blessings. 78 Petrus Riarius a cardinal. 21 Philippus Melanchton/ a learned man. 23 Prayer for the king. 85 Prophe●yes of Wycleve and hus. 15. 40 Remigius Bishop of Dorcesire. 20 Robert Barns/ a man learned. 58 Sacrament abused. 33. 35. 37. 45. 47. seditious are christians named. 61 Slepers and croner creepers. 72 Stews are in Wynchestres' favour. 76 Thomas Becket/ a pylgryme. 20 Toys of the papists. 5. 6. 33. 70. 74. virgin mary rightly commended. 56 Vocabulystes here named. 2 watching devils bygett children. 20. 29 What the papists have sought & taught. 27 Finis. ☜ ☜ A mystery of inyquite opened of johan Bale/ by the manifestation of Ponce Pantolabus Genealogye of heresy/ in the year of our lord. M.D. and. xlii. A mystery. 1 The genealogy of heresy. 2 Compiled by Ponce Pantolabus ¶ The opening. O Therwyse can I not conjecture of Pantolabus/ but that he hath put forth these precious poesies of some set purpose/ either to be scene a famous poet/ or else to apere a mighty upholder of the Pope's holy church. But if he thinketh herein to have mynistered unto his native region of England a doctrine of christian religion/ he wonderfully deceiveth himself. What they will s●me to be by the touch stone of God's word/ the sequel of this book shall declare. I think none other than the very doctrine of devils/ the lies of a popish hypocrite/ the errors of a cruel Antichrist/ the filthy drink of the whore's cup of Babylon/ and the stinking fruits of the bottomless pit. expend first of all the tittle of his tragedy/ which is/ the Genealogye of heresy/ and ye shall find in it small goodness I suppose. Saint Paul earnestly admonished his dearly beloved disciples Tymothe and Tytus in any wise to shurne Genealogyes and fables as things most superfluous and vain. 2 Panotlabus as one of a contrary spirit and judgement hath not only taken this for bidden office upon him/ but also used it here in a moche worse kind. For there is it spoken concerning. judaism or unnecessary doubts in Moses' law. Here doth he usurp it in blasphemous railings and unshamefast lies against them whose lives were most innocent and godly. He showeth himself therefore in this not only a spiteful adversary unto Paul's learning/ but also a cruel enemy both to Christ & his king/ ministering unto that people such doctrine of devilyshnesse/ of whom the one is the head the other his depute/ in that he is under him a christian governor. Of this unwholesome tittle is it easy to judge/ what the fruits are thereupon following. let the Reader therefore mark them/ and beware of those false Apostles which bring them such messages of mischief. The genealogy of Pantalabus now followeth in course. A mystery. 1 Blind obstinacy. 2 Begat heresy. 3 By a mischance 4 Of dame ignorance. Malicia eorum excecavit eos. Sap. 2. ¶ The opening. A monstrous beginning hath this genealogy declaring at the first flush both the monstrous heart of the author/ & also the monstrous nature of that malignant church of Anticrist/ of whom he is a professed member. Non other fruit can the ill tre rendre/ I se we'll/ than his own froward nature permitteth hi. For nought is it not that many excellent writers in discribinge antichrists kingdom/ hath called it a false/ filthy/ fleshly/ whorish/ preposterous/ prostybulouse/ promiscuous/ and abominable generation. Here is the child said to beget his father/ or the sons child his grandfather/ & all in the feminine gendre. Wherefore it is like to be a strange hindered by that time that it be all brought forth. For here is blind obstinacy reported to beget heresy/ & yet was heresy many years in the world before him. Non cambe obstinate in error before he doth err/ nor wilfully resist the verity before he doth hate it. 2 Rather should heresy therefore seem to bring forth obstinacy/ than obstinacy to engender heresy. For after the vocabulystes Tortellius/ Valla/ Perottus/ Polycattus/ Crestonus/ Calepinus/ Guarinus/ & such other vocabulystes: heresis/ is not else but a choice/ opinion/ or sect. Not much unlike unto this doth Saint Luke use it in the acts/ and Saint Paul also declaring himself there a pharisee. Be it once coupled withean obstinate frowardness or a wilful resistance of the open verity/ no longer is it an heresy/ but an obstinacy/ rebellion/ or division. Thus doth the scripture call the adversaries of God's truth ●on heretics/ but false prophets/ sewde apostles/ deceitful teacher's/ and Anticristes'. Therefore goeth Pantolabus unlernedlye to work in his Generation of heresy. Rather should he have begun at the devil which first begat darkness/ and so have gone forth from darkness to ignorance/ and from ignorance to error/ with his brethren in the captivity of Babylon. Or else from Anticrist to avarice from avarice to simony/ & from simony to heresy in that vain. And in so doing/ he might at the las● have found out his own stinking sodomitycall generation. 3 If this course had not pleased him for the observation of his metres/ because he is a poet lorrel/ he might have taken this way with him. The false generation. Of the popish nation. Begun by the devil. The grounder of evil. Of envy and hate. The devil first begat/ The subtile serpent/ Or worm pestilent The serpent by Cain/ Goat the kyndered vain/ Of brethren untrue/ That god's servants slew. And so forth with the carnal children of 〈◊〉/ with Cham/ Nem roth/ the Sodomites/ Ishmael/ Esau/ Pharaoh/ Manasses/ Antiochus/ Phassur/ the presses of Baal & of Bell. Herode/ Cayphas/ judas/ Simon magus/ Bariehu/ Diotrephes/ with their successors the Pope and his college of cardinals/ with his smeared swarm of shavelings both pilled & pie pecked. But this sort he could not find out/ his eye sight is so ill on that side. If blind obstinacte were not his father I marvel/ so moche light of the verity being a broad and heretayninge so little. I dare boldly say he was his leader & his great provoker ●ohan he made this work. I think all discrete readers will have the same opinion of him in that point that I have here. jugde than whether he be out of his own genealogy or nay. 4 Dame ignorance whom he here verefyeth to be the mother of heresy/ should seem to have a great stroke in him/ all circumstances marked/ to make up the generation towards him. The mischance whereof/ though it be not perceived of him for want of grace/ yet is it known unto us by the fruits here. For never had we known what Pantolabusis/ had not these poesies declared him. All contrary is he in opinion to the ancient doctors/ if he thinketh that the old heretics were ignorant & unlearned. Saint Hierome reporteth of Tacianus/ that he famously taught the art of rhetoryck/ and that he also wrote innumerable works. Marcellus was exceeding witty/ and Sabinus was naturally eloquent. Basilides compiled more than. xxiiii. volumes upon the scriptures. What justinus saith of Martion/ Hireneus of Montanus/ Tertulyane of Valentinus/ Cyprian of Novatus/ Saint Augustin of Donatus Faustus and Felix. Saint Cyryst of Nestorius/ Pelagius/ and Eunomius and other doctors of Arrius/ Eutices/ Fotinus/ and such other it were ve ●ye moche to write. And as concerning Wyclef/ Husse/ Luther/ Melanchton/ and their fellows here registered/ it shall here after apere what they were. So that it shall weal be known that dame ignorance keepeth house rather with Pantolabus and with other of his f●llawes more in papistry/ than with them or with such as they be in their sort. 5 The text that he borroweth here of Sapience/ Masicia corum exce●auit/ is as insypientlye bestowed/ as it had been in the handelynge of a most incipient all. The wise man speaketh it of them which cruelly oppresseth the righteous for rebuking their evils/ taking for their authority the laws of unrighteousness. And of such as examineth them with spiteful rebukes and torments/ so codemning them to most shameful death. Their malice (saith he) hath blinded them. So that it pertaineth whole to the bloody generation of anticrist. Behold therefore the blind understanding of this papist/ how he giveth it to blind obstinacy/ therewith to beget heresy of ignorance. Think ye not this scripture weal handled? yes/ and the devil of hell should have had the handling of it. yet is he non heretic among the bishops/ nor his book found evil/ but put forth by the kings privilege as a necessary doctrine of their holy church. O England England/ miserably plagued artthou to have such leaders. Pray to the eternal God to better it/ and repent thy unthankfulness past/ least thou perish with the wicked. Mark that followeth in the next clause of the same Chapter of Sapience. Etne scie●unt sacramenta Dei etc. And ye shall find there that they which should be your instructors/ understandeth not the mysteries of God. They neither hope for the reward of tightousnesse/ nor yet regard the worship that the saints shall possess. A mystery. 1 Herefye begat. 2 Strife and debate. 3 Debate and ambition. 4 Begat superstition. 5 Odium suscitat rixas. Proverb. 10. ¶ The opening. 1. boldly passeth forth this blind poet with his prodigyouse poesies/ to non other end but to seduce the simple. Needs will he have heresy the father to strife & debate. And I am not against it in that unlearned kind that he taketh it in without the authority of all good authors. But than I would not have him to forget that heresy also begat the Pope's power/ with purgatory/ pardons/ & pilgrimages. He begat popish priesthood also of dame devilishness to sing. Masses at callettes heel's for all christmas hooles. For souls they may● we'll destroy/ as they daily do innumerable/ but none can they save by their Masses. If their heresy hath not begotten all abominations of idolatry in Images/ roads/ and rellyques/ shrines/ sorceries/ and subtyl●ees/ besides their bastards a broad/ whose heresy hath done it? If their he resye begat not the gaping road of boxleye/ the ducks blood of hails/ the worm ●aten lady of walsyngham/ holy Thomas Becket the traitor with a thousand such other/ besides their holy occupienge in Sodom and Gomorre/ many men are sore deceived. 2 And as concerning strife and debate/ who hath engendered more mischief therein than they? which to bring their purposes to pass/ hath subverted so many lands/ destroyed so many dominions/ subdued so many emperors and kings/ besides their poisonings/ putting out of eyes/ and shaninge the right inheritors into monkeryes/ sometime the father sometime the son/ sometime the doubter/ sometime the mother/ for non have they spared in their furies. yea/ within the realm of England who caused king herold to be slain/ king johan to be poisoned/ king richard the second to be famished/ and in a manner all other kings to be vexed of their commons but they? was jack Srawe and Wat Tyler with such other scysmatyckes/ & now in our days master Ask and captain Cobbler/ raised by any other than by their oiled owlyshe generation? No truly. For if they were/ the kings laws hath done them wrong/ to hang up so many in rochets/ hoods/ cowls/ and typpettes/ so small reverence had to their unctions & shavings. 3 This seemeth Pantolabus to confirm in the next time following/ though he doth not so utter it. Debate/ (saith he) and ambition begat superstition. And he telleth the truth of it/ though it be somewhat unlernedlye for lack of godly judgement. For in deed after the papists had by their manifold s●ysmes and divisions once gotten the over hands of princes and worldly governors by a title of spiritualty/ so creeping into the weak consciences of men. They began anon after ambyciouslye to regne. Not only there exalting themselves a 'bove God/ & their own stinking traditions above his eternal verity/ but also they outwardly advanced themselves by a mundy all Monarchy of pride/ Pomp/ & vain glory. Than mustered they in their miters/ they sailed in their sylkes'/ they glyttred in their golds/ ruffled in their rochets/ flickered in their furs/ and rattled in their rings. 4 And to maintain that lucyferouse estate of spiritual wickedness in the stead of heavenly things/ as Saint Paul doth call it/ that they might sogloriouslye govern here in darkness/ they invented all kinds of superstitions in blessings/ bones/ bells/ candelstyckes/ cups/ cruettes/ oil/ wax/ light/ ashes/ palms/ and holy water/ with such other like. They dedicated stone walls/ they cristened bells/ they consecrated vestiments they ano●ted chalices/ they hallowed altars they tabernacled Images/ they shrined dead men's bones/ they conjured/ crossed/ sensed/ spatled/ and breathed/ with turn and half turn/ and with sayst me and sayst me not/ and a thousand feats more of clean legerde main/ to uphold that mart of their maintenance. And therefore he saith weal here that ambition begat superstition/ if it had been so truly applied. For bishops/ monks/ and priests/ hath brought forth all these spiritual fruits. 5 But where as he allegeth this text out of salomon's proverbs/ Odium suscitatrix as/ to prove that heresy begat strife and debate/ he showeth himself no very wise interpreter of the scriptures. But that he thought peraventure than/ he might of them make a welsh man's hole/ having his lord of Wynchestire upon his side. Who can accuse him for an heretic if the bishops say nay to it? though he playeth the devil with the scriptures of god. It is their office never to ponnisshe them that perverteth God's word/ but to burn them always that truly preacheth it. Solomon saith there/ that hate engendereth brawlings or schisms/ & not that heresy begat strife. And that is spoken there of your ungodly generation/ if you be they that are Idle work men and have sluggish hands/ oppressers of the poor and norryshers of sin/ as all the world knoweth that ye are/ having unshame fast faces and presumptuous mouths. I matuele ye could not find there. Qut profert contumeliam insipiens est/ he that speaketh any slander is a fool. Surely dame ignorance threw her napkin before your eyes when ye red that chapter. But take heed of it and ye will ye are promised there that the thing ye are most afraid of shall come upon you. your hope shall perish/ and your years shall be shortened. For the wickedness of Samariu is come to light. A mystery. 1 Superstition plain. Begat disdain. 2 disdain of trowthe. Begat slowthe. 3 Slowthe & sluggishness. Begat wylfulnesse. 2 Vult & non vult piger. prover. 13. ¶ The opening. 1. CVryouslye still countereth this chanter of babylon with his mangy mangled metres. For here one of them halteth on y● one side like a grey/ being a syllable shorter than darkness/ they invented all kinds of superstitions in blessings/ bones/ bells/ candelstyckes/ cups/ cruettes/ oil/ wax/ light/ ashes/ palms/ and holy water/ with such other like. They dedicated stone walls/ they cristened bells/ they consecrated restimentes they anointed chalices/ they hallowed altars they tabernacled Images/ they shrined dead men's bones/ they conjured/ crossed/ sensed/ spatled/ and breathed/ with turn and half turn/ and with sayst me and sayst me not/ and a thousand feats more of clean legerde main/ to uphold that mart of their maintenance. And therefore he saith weal here that ambition begat superstition/ if it had been so truly applied. For bishops/ monks/ and priests/ hath brought forth all these spiritual fruits. 5 But where as he allegeth this text out of salomon's proverbs/ Odium suscitatrix as/ to prove that heresy begat strife and debate/ he showeth himself no very wise interpreter of the scriptures. But that he thought peraventure than/ he might of them make a welsh man's hose/ having his lord of Wynchestre upon his side. Who can accuse him for an heretic if the bishops say nay to it: though he playeth the devil with the scriptures of god. It is their office never to ponnisshe them that perverteth God's word/ but to burn them always that truly preacheth it. Solomon saith there/ that hate engendereth brawling or schisms/ & not that heresy begat strife. And that is spoken there of your ungodly generation/ if you be they that are Idle workmen and have sluggish hands/ oppressers of the poor and norryshers of sin/ as all the world knoweth that ye are/ having unshamefast faces and presumptuous mouths. I marvel ye could not find there. Qui profert contumeliam insipiens est/ he that speaketh any slander is a fool. Surely dame ignorance threw her napkin before your eyes when ye red that chapter. But take heed of it and ye will. ye are promised there that the thing ye are most afraid of shall come upon you. your hope shall perish/ and your years shall be shortened. For the wickedness of Samari● is come to light. A mystery. 1 Superstition plain. Begat disdain. 2 disdain of trowthe. Begat slowthe. 3 Slowthe & sluggishness. Begat wylfulnesse. 2 Vult & non vult piger. prover. 13. ¶ The opening. 1. CVryouslye still countereth this chanter of babylon with his mangy mangled metres. For here one of them halteth on y● one side like a grey/ being a syllable shorter than his fellow. It is no marvel therefore though his name be slowthe/ for in deed he cometh but slowly after. Superstition (ye say begat disdain. And it may welebe: for rather are his fruits afore rehearsed of disdain/ than of love/ of hate than of faver/ of malice than of pity. And in deed the scripture saith they are mockers and scorners/ deriding the verity/ and withstanding the health of the people. But surely superstition hath more children than disdain/ if Pantolabus look weal about him. hypocrisy which brought forth latten hours/ long prayers without devotion/ litanies/ frydaye fastings/ our lady's psalters/ monks/ canons/ fryres/ nuns/ anchors/ hermits/ beads/ portasses/ diurnals/ tapers/ torchs/ wepiges/ crowchinge/ kneelings/ gaddinges/ and such other beggeryes else/ should seem to be one of them. So should blasphemy also with all his abominable of springe. 2 What disdain this should be/ he declareth folowinglye/ calling it disdain of truth and the father of sloth. This contempt of godliness and verity sprang up first in Cain and increased in the carnal children of men. And though it were in process of time destroyed in the general flood/ yet rose it up again after the days of No● in Cham/ and so grew forth still in Nembroth/ Ishmael/ & in their wicked seed. After this had it continuance in the false prophets and Idolatrouse priests of Baal/ in the pharisees/ Scribes/ bishops and heretyques/ till the pope took hold of it. Ever since hath it been gloriously maintained of his anointed clergy/ with church's/ ministers/ monasteries/ covents/ cloisters/ colleges/ universytees/ prince's laws/ sword fire/ & halter. Which glorious habitations hath pampered up fat foggy monks/ proud porkyshe priests/ great bellied bishops/ as brockyshe bores in a swines fly/ in all bodily ease of slothful sluggishness/ Idleness/ lechery/ and beasilynesse/ there wallowing in Sodom and Gomorre. But truly I think it a great oversight of Pantolabus/ that he here forgot scholastical divinity/ which made the Pope God's vicar/ the head of the church and the key bearer of purgatory to let out & in at his pleasure/ for it hath also risen of disdain of the truth. 3 Of a likelihood wilfulness had ii father's/ not all unlike to bishops bastards/ & to the popish priests children's Which hath one father that beareth the name/ & an other that took pains to beget him. For here are sloth & slughyshnesse both named to be his fathers. But doubtless the right hairs are not here remembered/ nor yet they that still occupy their lands. And that are all puffed up prelate's/ with persons/ vicar's/ and curates. And hardly let not sir hugh holy water swynger be forgotten among them. The throwing a side of the sacred scriptures/ and the false deceyvinge of the poor laboringe man/ should seem also to be twigs of the same branch and sprays of the same sprygge/ yea and to be somewhat afore wilfulness in this generation. And therefore Pantolabus is but a ●ole/ and followeth to much the counsel of dame ignorance in the description of this Genealogy/ or else he is a partial friend to wilfulness. And I think that be the very cause in deed. This sure hold also he hath upon his side/ that painters/ poetes/ and Rome tonners may lie by auciorite. 4 The text which he hath torn out of salomon's proverbs/ vult et non vult piger/ proveth nothing to the purpose that sluggishness and sloth begat wilfulness. More honest were it for him that dame ignorance were farther of from his elbow/ when he shall set his hands to the scriptures. Satan in the desert never bestowed Angelis suis Deus man davit dete more unclarkelye/ than this text is here bestowed. salomon's mind is/ that the sluggard would fain have/ but it cometh not so unto him/ where as the diligent labourer is habundauntlye sufficed. For thus standeth the text after the truer translation. Concupiscit anima pigri/ et non est ei quod optat. But as the saying is/ the full fed sow seeketh mire/ the vile vermin corruption/ as Pantolabus hath done here the corrupt translation for his purpose. And yet will it not serve for sloth to beget wilfulness/ though he turn it xxiiii ways/ as friar martin deed his desardes' heart wonderfully now a days are the scriptures handled in England/ yet are there non heretyques on that side of the way. For how can a papist be an heretic to his hindrance/ when papists wear still miters and robes. It followeth in the same chapter. Astutus omnia agir cum consilio/ qui autem factuus est/ aperit stulticiam. A wise man doth all with discretion but a fool declareth his folly. But this could not Pantolabus find out/ with other godly counsels there mentioned. Wherefore his part here after is like to be somewhat the worse. A mystery. 1 Wylfulnesse verily. Nigh cousin to heresy. 2 Begat mischief. Father of wyclefe. 3 Which ded bring inn. His grand father sin. 4 Qui facit peccatum ex diabolo est, quoniam ab inicio diabolus peccat. joan. 3. The opening. 1. diversly doth this popish poet resemble himself/ always as blind as a byttle/ and wotteth not weal which way to wander. yet will he still forward with his pedlary wares Wilfulness he saith (whom he hath preferred here in his genealogy to his other brethren/ I am sure for some old familiar acquaintance) being nigh cousin to heresy/ begat mischief. It should seem here unto me/ that Pantolabus is not very we'll scene in genealogyes/ or else he danceth with jacke of Bedlam a voluntary round or a galearde at his pleasure. For here he calleth heresy cousin to wilfulness/ and yet he is vi degrees afore him. yea/ and to make his own asynishe rudeness more manifest therein/ he calleth him here his nigh cousin. truly this is to foolish to have that scriptures coupled with it/ if Boner and Wynchestre with other holy fathers wink not upon it when they honte for heretyques. But peraventure he doth it here that wilfulness should be known to be all one with heresy/ or else to make good his purpose following/ as to prove joan Wyclef an heretic. But as the Prophet saith/ he that prepareth a snare for an other/ most commonly falleth into it his self/ as Pantolabus hath done here/ if the abominable pervertige of God's word be a kind thereof. 2 He saith that wilfulness begat mischief/ and I believe it weal. For Pope Hyld●brandus (which inhibited priests marriage) poisoned: vi. of his predecessors to obtain the papacy. Pope victor the third was poisoned at his mass by a spiritual chaplain of his. So was henry the vii Emperor by one Bernardinus de monte policiano a dominick friar/ in receiving the sacrament. Pope Clement the second/ vigilius. Sisinnius/ joannes septimus/ Alexander/ and above xl of them more/ were sent out of the world by the same spiritual policy. How many poor christian innocentes the ii horned termagauntes of England hath put unto death for the only truth of God/ it were moche to write. Wynchestre yet alive is found no sluggard in tha● tormenting office of Anticrist though he neither s●yth Standyshe nor Pantolabus friar wattes nor quarry the pardoner/ with such other abominable blasphemers of God's word. Therefore tyranny also might have 〈◊〉 in for a child of wickedness and a brother of mischief/ if it had pleased master Pantolabus. So might cruel murder/ the slaughter of saints/ and the utter contempt of God/ have been called the filthy of springe thereof/ and not poor johan wycclef the very man of God/ for withstanding Anticrist and his false kingdom/ if the true quarrel of Christ had here been so earnestly sought as is the Pope's quarrel/ though it be not so spoken. 3 That any man should be father to his grand father/ as Pantolabus here noteth johan Wyclef/ it is a matter impossible in the right course of generation. But as he hath a monstrous wit/ so sendeth he forth monstrous fruits to deceive the simple. Of a spiteful malice is it/ not of Wyclef but of the verity that he taught/ that he thus nameth him the son of mischief. For Wycleve'S father as concerning the flesh was a christian believer/ and a man given to non ill ●ha● we read of. I can not tell what evil spirit hath taught Pantolabus to be a slanderous accuser of his brother/ unless it were he that accused job. And as concerning the inward man/ he was a son of God/ like as all they are by his heavenly gift that believe in his name. For none can protest that jesus is the Lord God/ as he ded most constantly against the whole regne of Anticrist/ but in the holy ghost. For so moche as railing Pantolabus falsely reporteth of johan Wyclef without authority that he brought in his grandfather sin/ I am enforced to answer in his behalf by the authority of such notable writers as I have scene and red. johan Wyclef being an english man borne/ and a doctor of divinity/ about the year of our Lord a. M.CCC. and lx red the common lecture at oxford/ and so continued many years after. And as concerning his eloquence/ wit/ manifold learning and most innocent life/ Philippus repingedon bishop of Lyncolne/ Nicolaus herforde a Doctor/ joannes Treuisa/ Galfridus Chawcer/ joannes Husse/ Aeneas Silvius Hermannus Shedel/ and now in our time O though Brunfelsius hath in most ample form described them/ besides the large witness of his enemies/ as of johan kyvyngham/ Thomas Walden/ and such other. yea/ such time as william Thorpe in his examination reported him to be a man of most christian sobriety/ conforming his life and learning to the doctrine of Christ and the living of his Apostles. Thomas Arondell than archbishop of Canterberye/ being both an adversary to him and to the verity that he had taught/ affirmed him with his own mouth to be a great clerk and a perfect liver. The stomach that he bore against him was for his doctrine. For that (he said) was▪ not agreeable to the laws of holy church. And yet he granteth afore that it was agreeable to Christ and to his Apostles. He could not away in deed with their popish traditions/ but called them the filthy fruits of Anticrist. He said he would no longer apparel the Ass that Christ should ride upon with their vain rites and ceremonies/ but follow the clear doctrine of his Saver jesus/ which glorified in heaven/ hath need of no such Idle offices to be done to him. king Edward the third somewhat favoured him for his godly gifts/ as I have sufficiently to prove it. So ded king richard the second as he durst privily/ with afterward cost him his life. In this believe johan Wyclef continued/ and was person of Lutterworth in lincoln shear. And in the year of our lord a. M.CCC.lxxxvii. this true Apostle of Christ most constantly and cristenlye departed from this world commending his soul into the hands of God. His works were wonderful and many/ as I intend to declare God lending me life in an other work. Of whom Subinco lepus than bishop of prague/ brent more than ii hundreth great volumes fair written/ as witnesseth Aeneas Silvius in his book de origine Bohemorum. The xli year after his death/ which was the year from Christ's incarnation a M. CCCC. and xxviii by a cruel decree from the general counsel of Constance/ were his bones taken up again and brent by the clergy of England/ as testifieth Walden in lib. de sacramentalibus Cap. 89. et fo. 199. to make fools afraid. Non hath condemned this wyclef for an heretic/ but the Pope and his sworn soldiers whose cause/ matter/ and quarrel Pantolabus hath here taken upon him to defend/ though it be with a small faith to God & his Prince/ and moche less honest to his own precious person. 4 As touching his allegation out of johans' first Epistle. Qui facit peccatum exdiabolo est/ to prove that mischief begat Wyclef. The devil his master (of whom it is there spoken) might have uttered 〈◊〉 as godly and to as much edification of y● 〈◊〉 the as he hath done here. He that doth sin (saith the text) is of the devil. For the devil still sinneth after his old wō●e and can do none other. I marvel of Pantolabus that he coude thus with this clause blaspheme his dead brother in the hands of God/ without all godly fear/ & think not therein to sin. If he had marked the argument of that chapter we'll/ he should have found in it Gods singular love towards us/ to that end that we should love here one an other. And not to condemn by name or to make railing rhymes of him because the Pope hath condemned him afore. For by non other authority is Wyclef condemned. Who securses God doth bless/ and again doth curse his blessings. let Pantolabus therefore be ware. For though he hath now both his good lord of Wynchesters blessing and the Pope's/ he may chance yet to dwell under God's curse. I Wondre that the Bysshppes so narrowly searching for heretiqns/ can not here smell out both an heretic and a traitor. happily they are so used to that saver out of their own bosoms/ that they know not the one from the other. But may say. Thu and I are both one man's children. say we'll by me/ and I shall do as much forth. By this text following is Wyclef discharged of that Pantolabus layeth to him. Qui natus est ex deo/ peccatum non facit/ quoniansemen ipsius in Deo manet. He that is borne of God (as johan Wyclef was receiving Christ's doctrine in faith) sinneth not/ he following that doctrine in his life though he doth despise all the Pope's traditions/ as he ded also. For the seed of God which is his eternal word remaining still in him/ will not permit him to sin by no such blasphemous popetrye. This straight way having the sure promises of God perceiveth not Pantolabque/ but strayeth wyldelye a broad with the renegade Cain/ desperately trusting to the promises of men sickle and uncertain/ as their traditions hath none other. A mystery. 1 After this brother. Came forth an other. 2 His name to discuss. men called him hus. 3 He and his company. Began in Germanye. 4. He● est gens que non audivit vocer● domini sui. Hiere. 2. The opening. 1. EVermore doth pantolabus prank forth with his pilled popish poesies not unlike jacke of Bedlam with his net full of wool. From that briar hath he gathered that lock all tarry/ and from that thorn that patch all dryseled. let him that hath either learning or wit/ mark what dirty get this is/ and from what good authors borrowed. The ground thereof was first taken out of Pope Benedyct the xiii pope Gregory the xii and Pope johan the xxiii all three deposed at ones in the general counsel of Constance/ & out of the cowyshe acts and proclamations of Pope Martyne the fift which after supplied their room there upon the seat of the beast in the dark kingdom of Anticrist or the chair of pestilence whether ye will. Here is the name of a brother most scornfully used/ which is in the scriptures both holy and precious And no marvel. For christ said there should come such swine as would tread the fair pearls under their feet/ and such dogs also as would turn again & tear his true disciples. The chief cause of it is/ that his hypocrites eyes can abide no light. But let him not think so to avoid the great indignation of God/ nor yet any other such scorner as he is. 2 johan Husse that holy Apostle and true Martyr of jesus Christ/ moche pyteing to see the church so wretchedly deformed with hypocrisy/ pride/ idolatry/ & other abominations of Anticrist/ after he had sum what perceived thereof by the doctrine of johan Wyclef/ put forth his own body to the cross for it/ to suffer the death if need should require it. The pure law of the gospel wa● the scriptures of both testaments ded he most constantly preach to the people of Boheme against that kingdom of wickedness/ detesting all errors/ heresies/ & schisms. His conversation was according to his instructions/ perfect and holy. Not only by the report of liiii noble men of the land of Morania/ but also by the testimony of his enemies/ Pope Pius otherwise called E●e as Silvius/ Pogius the florentine/ Platina/ Sabellicus/ and such other. In the open counsel of Constance spared not he to confess the true faith of his Lord jesus Christ to the death/ and was at the last condemned thereunto at the suggestions of the Dominick fryres & other unlearned sophisters. He said that it behoved the bishops & clergy to be poor after the example of christ and not so to five in pride an● voluptuousness. And this was the only article wherefore he was brent there to ashes/ though the papists hath practised other. 3 What Pantolabus meaneth by that company of his which began in germany/ I can not tell/ unless they be the hussites as the witless Papists doth call them. I know weal that both the Apostles and Prophets were of that opinion/ yet were they no Germans borne. no more dishonour is it to the most worihye land of germany to bescornefullie dispraised of pantolabus/ than it is unto gold to be bespryncled with swines dirt. Considering that after the mind of Seneca it is so filthy a thing to be commended of him that is vile/ as to be commended for filthiness. But this maketh me greatly to wondre. That so many heretics being afore this time/ as were Hebion/ Cerinthus/ Carpocras/ Martion/ Basilides/ Arrius/ Cerdo/ Pelagius/ Eunomius/ Nestorius/ Dioscorus/ Entices/ Sabinus/ Faustus/ Donatus/ helvidius/ Manes/ Montanus/ novatus/ Porphirius/ Petulianus/ Sabellius/ Sergius/ Simachus/ Vigilancius/ Valens/ Macedonius/ Artemon/ Simon Magus/ & a great nambre besides/ which were heretyques indeed blasphemige the godhead & divinity of christ besides his humanity & death/ yet is there not one of them in all this Genealogy. The cause peraventure why he toucheth them not is this. They were for the more part bishops & great Prelates/ whose quarrel he hath here taken upon him to defend & not so to blemish. There were in the old law ill sects/ as Pharisees/ Saducees/ Herodyanes'/ & Samaritans. And in the new law also Saracenes/ Turks/ Jews/ & jacobynes. There hath been Popes which hath been poisoners/ bishops that hath been bawds/ priests that hath been traitors/ fryres/ monks/ & canons which hath been hypocrites/ sorcerers/ & sodomites/ & that in a wonderful number/ yet is there not one registered in all this generation of heresy. Not one heretic is yet here named/ but poor johan Wyclef & johan hus/ of all the heretics that hath been since Christ's ascension. And they are here registered because they were the Pope's utter enemies. If any other heresies than that had moved the stomach of Pantolabus/ all the other coude not thus have been left out. But a man may smell the tree by the fruit. He that saith not some light at this hole/ is wurthye to be blind always. It will not away (they say) that is bred by the bone. Full sweet unto them is that holy father of theirs. 4 The clause of Hieremye that he hath here unto annexed/ He est gens que non audivit vocem dominisui/ is not there written in the second Chapter. And if it were/ yet would it not serve to prove that hus and his company began in germany/ nor yet that the Germans neglected the voice of God when they forsook the Pope. For the Pope is not their Lord. But in deed this text is in that Chapter. Tenentes legem/ nescierunt me. They which have the law in their hands knoweth me not. They have walked after their own fantasies/ & are now become all vain. They have defiled my pleasant land (saith the Lord) & turned mine heritage into abomination. The priests have dishonoured me/ and the preachers have done their homage unto Baal. They have forsaken me the well of living water/ and digged them broken pits that will hold no moystre. They have called the stock their father/ and the stone their creator. They have stained my ways with blasphemy/ they have taught their own malicious mischief/ and upon their wings is found the blood of innocent souls. All this with moche more is in that second chapter of Hieremie/ yet could it not serve the purpose of Pantolabus/ but he must bring forth a text of his own making against the Germans/ because they have not obeyed the Pope. A mystery. 1 And after that. Came in a gnat. 2 Of the same kind. Whose soul is blind. 3 His name you shall here. men call him Luthere. ¶ The opening .1. F●rth halteth Pantolabus and still taketh great pains hereto manifest his own madness/ and to defend the small veriu & less grace of his popish generation: The gnat that his blind predecessers hath so long strained out/ hath he no grace to perceive/ for all the light that hath been in the world these twenty years and more. He fareth like a froward cur which barketh against the moan for shining in his face in the night. He saith not that those blind guides of his are curyouslye busied in things of no value/ but in the weighty causes of the gospel they are all negligent & untoward. Great religion sh●we they in foppryes for advantage/ but the holy commandments of God they miserably contemn. bishop Bonner made To●wyn to stand forth at Paul's Cross for a notoryouse heretic now of late/ because he made not his holy water relygiouslye after the pope's old rules & by cause he went not procession with Orapro nobis at ●uensonge But ye never see him nor other of his f●llawes put any to open shame for not preaching the Gospel/ or for doing idolatry/ sorcery/ murder/ rape/ & violence. Or for misusinge men's wives/ dowrers/ servants/ & children/ with such other fysthye enormite●s. Of all the sodomity they have as there are among them innumerable) ye never saw one yet stand forth for an heretic. No/ alsoche matter are discharged in the court without conscience. 2 Whom Pantolabus meaneth by that gnatt that should be of the same kind with Wyclef & Husse/ & whom he judgeth in soul to be blind/ we understand by that which followeth here after. It is Mariyne Luther the very trumpet of this latter age of Christ's Church/ whose boots to rub/ & to follow him with a wyspe to the jakes Pantolabus should seem to be more fit/ than either to judge his learning or decern his faith. Who hath s●ane a more dodypoll fool and a more blind asshead/ than he showeth himself here in these dirty poesies? He that judgeth them not to be the fruits of a soul superstitious & most wretchedly darkened/ hath very small godly understanding. If that soul be not blind with judgeth white to be black & virtue to be sin/ there is no soul blind in my opinion. Sum time was he reckoned for an heretic that dissented in opinion from the Gospel & from the special articles of our Christian faith. But now is it nothing so. For in this whole description of heresy is not one found of that hind/ as I have showed twice afore. But here are they noted only for heretyques which hath renounced the Pope's obedience. Therefore it is a new manner of heresy that is here set out for men to be ware of/ than was in those days. 3 God hath at a time permitted the false Prophet to speak that was true. As we have for example. Balaam the sorcerer/ Saul the disobedient king/ Cayphas the cruel bishop/ and pilate the unrightful judge. But he gave them not with it to understand that they uttered. Pantolabus hath here mentioned Martyne Luther to be of the same kind that Wyclef and Husse were of. yet hath he done it of a wicked spirit/ and knoweth not what he hath written. But the prophecy of the said johan hus which he uttered at the hour of his death/ shall make that saying good. Centum revolutis annis/ Deo respondebitis e● mihi. An hundreth years' ones past (saith he to the papists) to God shall ye answer and to me. By this he meant that after an hundreth years'/ they should begin to consent to his doctrine whom at the time they condemned/ and in process of time grant it to be agreeable to the scriptures of God. This prophecy ded the Bohemes inprint upon the one side of their coins and so reserved it from the year of our Lord a. M. CCCC and xu till unto the year of our Lord again a. M. CCCCC. and xvii In the which Martyne Luther impugned the Pope's pardons/ power/ and authority by the open word of God. And therefore Pantolabus hath spoken it truly/ that Luther is of the same kind. But where as he hath done it of spite and malice/ he showeth himself to be of a contrary part. As where that Luther is the pope's great enemy/ he is his trusty friend and lover. A mystery. 1 He by his mean. Hath banished clean. 2 Out of that cost. The holy ghost. 3 And hath brought inn. liberty and sin. 4 Posuerunt templum sanctum. Psal. 78. The opening. 1. GReat business maketh Pantolabus herewith Martyne Luther for bannishing that spirit of theirs which hath so long upholden their popish church of proud porkelynges/ the synagogue of Satan/ the rose coloured whore/ and the spouse of the devil. This spirit is not the holy ghost as he is here reported/ but the spirit which went out from the man and returned again with vii spretes worse than himself. As with the spirit of error/ the spirit of falsehood/ the spirit of sorcery/ the spirit of lies/ the spirit of fornication/ the spirit of hypocrisy/ and the spirit of the utter contempt of God with all other abominations of vainglory malice/ muther/ and idolatry. In these spretes have they governed their glorious church of Antichrist/ ever since they sprang up under Phocas with Mahomete. specially sens Sylvester the sorcerer fat the devil from hell to grant to his confirmation and to give him the jurisdiction of both swords. In these filthy spretes also have their horned whoremongers ever since by the same authority banished all godly verities and knowledge/ ex●rcysynge all tyranny/ cruelty/ and violence possible/ to hold the people in darkness and ignorant blindness. And this in deed hath Martyne Luther like Christ's true disciple with all diligence sought to redress/ which moveth not a little here the sick stomach of Pantolabus/ he being the Pope's Apostle. 2 But that holy ghost which is the spre of wisdom/ knowledge/ counsel/ force/ science/ pity/ and the true fear of God/ hath not Martyne Luther exiled/ as he is here of this limb of the devil most falsely reported. His works shall in this point stand with him as witnesses against Wynchestre Bonner/ standish/ Wattes'/ Quarrye the pardoner/ Pantolabus/ and all their affinity/ though they have all the devils of hell upon their side. He that shall read his book against the Jews/ quod Christus Iude●s sit natus/ & his commentaries upon the scriptures with his other treatises/ conferring them with the Pope's old divinity/ Decrees/ and Decretals/ Extravagantes/ clementines/ and Synodals/ shall find them so much to differ from them as light doth differ from darkness or Christ from Belial/ if he be christianly learned. It fareth here by Pantolabus as it doth by him that danceth naked in a n●t/ thinking that no man saith him when all the world beholdeth him a presumptuous Idyote fool. No man there is which saith any truth/ but perceiveth that the spirit which provoketh Martyne Luther to destroy the Pope's kingdom/ is a clean contrary spirit to that which hath reigned in the Pope and his clergy. And therefore if the Pope's spirit be of the devil as the scripture saith it is/ his spirit must nede● b●: of God. And therefore Pantolabus holy ghost (whom Luther hath banished) is not of God but of the devil. 3 What liberty this is that Pantalabus here coupleth with sin making them all one/ 〈◊〉 can not weal tell/ unless it be free will. And there unto giveth Martyne Luther no liberty that is godly/ as testifieth his book de servo arbitrio. And therefore is Pantolaus moche to be blamed so to slander him. But in deed his Lord of Wynchestre hath brought in that liberty now of late by the good help of Ecki●s the dowtye doctor of the papists/ and taketh great pains upon him to make it a new article of the faith of England. I think not the contrary but his great hot study is also to set up purgatory again/ reparinge the broken chest of the churches old suffrages/ deservings/ and merit's/ to redeem the brent souls and send them to haven by the virtue of Scala cel●. And therefore if Pantolabus find fault in the bringing in of that liberty/ let him blame his good lord for it & not Luther. The sin that he here speaketh of should seem to be priests marriage. For that in deed they put out as an horrible sin when they took their oiled orders and were married to Sodom & Gomor. If Luther hath brought that in again and driven out their sovereign lady and sweet sacred sodomy/ he is worthy to be condemned of them for an heretyqye. For holy Pope Hildebrand which was a Necromanser made this constitution/ that none should be admitted to holy orders/ unless he forswore marriage for term of his life. Which constitution hurt him nothing at all/ he having at his pleasure Mawde the Duchess of Lotharyne with many other more out of marriage. 4 far out of frame is the scripture/ which he hath here alleged to confirm with his foolish purpose/ Polluerunt templum tuum. O lord God (saith Asaph the prophet) a people is broken into thine heritage/ which hath defiled thy holy temple. If the Pope's church were meant by that temple/ this text is falsely applied to Luther and his company. For they have not broken into that church/ but gone out of it as all the world knoweth. And in the verses following are they mentioned/ that destroyed the faithful servants of God by shedding their blood and giving their flesh to the fowls of the air. Effuderunt sanguinem corum tanquam aquam. What they are that have the true believers in such deadly derysion/ it were easy enough to perceive though we had nothing else to prove it but this present genealogy. Never shall ye ●e that spiritualty of theirs persecute any other/ than the lovers of the truth. Wynchestre at this hour honteth nether for thief nor murderer/ adulterer nor whore keeper. If he ded/ there should not so many of them so boldly devil at the next door to him. But there shall not apere a reader of Christ's gospel/ that he shall not have by the sleeve by and by. He s●yth not Pantolabus here/ which is an heretic in deed/ if an heretic be a perverter of the scriptures/ for they are of an other vain that he coveteth. He should not else be his mothers own darling. HEre though I seem somewhat to digrede/ yet shall it be no digression/ but a necessary rela●yon/ considering that Pantolabus hath so spitefully accused matrimony for sin. somewhat shall it be needful to show here to the commendation of that godly estate of living/ and to the utter reproach and shame of the contemners thereof by the scriptures & chronicles. To non other end ded the Pope with his prelate's first inhybyt prestis their marriage/ but to apere thereby an holy spiritual kingdom divided from the profane multitude/ & to live in all voluptuousness & deceit. Mark first their ungodly spirit by this. The lord commanded not David to put from him Bersabe after the death of Urias for the adultery afore committed/ but both allowed her after for his wife/ & also greatly loved the second fruit of her begotten which was Solomon. The Rome church as a congregation clean contrary to God in that/ commanded their priests first not only to forsake their most lawful wives/ but also to leave their most dear children as fruits of fornication/ which cruelty we have also felt in this age. And thus hath holy wedlock been unto them ever since a most pernicious poison/ and stinking whoredom with buggery a most suffren remedy of their natural disease. Soche hath been their Satanical tyranny ever since. A great adversary to that holy office was Pope Nycolas the first in the year of our lord. D. ccc.lxiiii. till Huldrichus the good bishop of Augus●a in Germanye withstood his devilish hypocrisy. yet was a wife non impediment to holy ●aynt Nycolas long afore that/ which was of a common citizen made the archbishop of Myr●hea and metropolytane of all the whole land of Lycia. no more was it to Ignacius/ Hermas/ An●anus/ Pheleas/ Spiridion/ Valens/ Hilarius/ Polycrates/ Dionysius Corintheorum/ Tartulianus/ Cheremon/ Basilius senior/ Gregorius Nazianzenus/ Eupsichtus/ Philogonius/ Vitalis/ Apollinaris/ Vrsinus/ Pharo Burgundus/ Genebaudus/ Geroldus/ and a great sort more/ which had both wives and children/ & yet they all were priests and bishops. Moche better (saith Baptista Mantuanus) was their ●yfe in marriage/ than is now the life of the spiritualty without it. For a great consideration (saith Pius the second Pope/ otherwise called Aeneas Silvius) was marriage first inhibited to priests/ but for a moche greater ought it again to be granted them. Saint Peter the holy Apostle was not ashamed at Antiochia/ when his wife was led unto death to call her by her name (which was Eolam/ or in the latin Perpetua after writers) And to say unto her in the mids of the multitude. Sweet wife remember thy Lord jesus Christ/ & fear not them which slayeth the body/ for they can do no harm to the soul. Only covetousness & ambition interdicted this marriage/ which hath given or casion to wonderful mischiefs/ as I have declared at large in my answer for Tolwyn against the bishop of London. To whom I have added these histories following upon just occasions here given me/ because they are yet so good unto marriage. Pope johan the. viii. was a woman/ & was begotten with child by her own dear chaplain & chamberlain a Cardinal/ which God at that time would have known to the world that their church might apere as it was in deed/ all whorish/ filthy/ and beastly/ like as the apocalypse hath described her. yet was the world so blind/ that it never perceived it/ till now of late years. Marozia caused her husband Guido/ which was than Marquis of Chuscia/ to strangle Pope johan the ix with a pillow and to slay his brother Peter/ that the bastard which she had by Pope Sergi●s the third when she was his concubine/ might be saint Peter's vicar after his father. As he was soon after in deed/ and was called Pope johan the ten johan the xii Pope begat of his whore johan the xiii Pope/ & in short space after was stricken to death of the devil as he was in doing an other holy act of bytcherye. By the authority and commandment of this holy vicar of sathan/ ded saint Donstane here in England forbid priests their wives/ and had thereunto the assistance of king Edgare. By the which occasion Oswaldus than bishop of Worcestre/ expelled the canons out of their cathedral church and out of vi churches more of his diocese/ and thirst in monks there to supply their rooms/ only because they world not leave their wives/ for he his self had also been a monk. E●helwoldus in like case the bishop of Wynchestre/ ded the same self holy act also at the same time in his diocese/ for ●e arose also of the same generation. The priests not contented with so spiteful an injury/ thought they would be even with saint Donstane for it/ as they were in deed. For when he should make his purgation before the king in the general synod/ for such matters as they had by that time bulted out/ he had much a do to save all things honest/ yet had he both the prelated and king upon his side. For holy father's will at a time be as wanton as other poor men/ and smell after smocks for all their holiness. Holy Tomas Becket would sometime for his pleasure make a journey of pilgrimage to the primrose peerless of Stafforde/ as his holy life mention. He that shall narrowly search saint Hieromes Epistles/ shall find him somewhat familiar with Marcelia. So shall he find Saint Gregory with Domicella/ and also saint Bonifacius the archbishop of Magunce with Tecla and Lieba ii english women of his own country native. After the death of king Edgare this bred moche trouble in England. For the great men of the realm put out the monks by violence/ and restored again the priests with their wives/ till such time as a counsel was holden at Wynchestre. Where as the priests were again discharged/ by virtue of a voice which came from a road in the freyter wall (here was proper packing) or else from the devil speaking in him. For in deed the devil loveth we'll/ and first sought out that holy kind of chastity for to bewtyfye therewith the Pope's holy church/ & also to fill hell. We read of a watching devil (whether he were a priest or no that can I not tell) but he begat Marlyne the great Prophet of Wales of an holy nun of saint Peter'S in Carmalyn/ which was the doubter of the king of Demecia/ to confirm this blessed story with all. About a fourscore years after that was one Alwinus then bishop also of Wynchestre accused of ill rule with Emme king Edward's mother/ & so committed to the examination of the clergy in the year of our Lord a thousand & fifty/ but through spiritual favour he escaped it full well. As witnesseth Rhegino pruniensis/ when Charles the second Emperor returned again into almany from his wars with the Normnnes/ he found Limphardus the bishop of Versell (which was his chief councillor) so familiar with his wife or empress Richarda/ that he could do no less than lay adultery to his charge. Remigius the bishop of Dorcestre/ was deprived of his bisshoprycke by Pope Alexander the second/ because he was proved a priests son. Either had priests wives of their own in those days/ or else there was some other good workmanship a broad. As ●uda●icus the archbishop of ●●adeburge was dancing at midnight in a town called Ca●ua with her that he loved best/ he suddenly fell dead and never recovered it/ in the year of our Lord a M.CCC.lxxxiii. As that holy nun lay a dying which brought forth at one birth/ Petrus Lombatdus the master of the sentences/ Petrus Commestor the master of the histories/ and Gracianus monachus the master of the Pope's laws or decrees/ and was admonished of her ghostly father to be sorry for that aduo●trye/ for soothe father (quoth she) I can not repent it/ considering that holy church hath received soche three lights thereof. johan Eckius that impudent warrior of anticrist/ and the only instructor of England in that article and certain other/ in the book which he farelye made against Martyne Luther/ granteth himself not to be Amartiton/ o● a man all without sin. He can not (he saith) excuse himself/ but that he hath been as other men are which hath not observed the chastity of Hippolytus/ for if he ded we know the contrary. yet will not that brent consciensed hypocrite/ affirm it to be lawful for a priest to mary in the lord/ so indurate is he to this hour. Though Benedict the xii Pope granted to Franciscus Petrarcha/ which was a Canon of Padua/ & archdeacon of Parma to take one Laureta to wife/ retaining still his benefices/ yet would he not affirm it lawful that priests might marry/ but only by such blind dispensations for his own carnal purpose. For this was the chief cause of his benevolence toward him. Petrarcha had a fair sister in Avignon in the house of his brother Ghirarde/ whose fellowship the holy father ded inwardly covet/ working many feat policies for it. He promised besides this special prerogative unto y● said Petrarcha/ to make him a Cardinal/ and to give him great goods/ in case he would bring it to pass. Unto whom as a man fearing God Petrarcha made this answer. The lord of heaven forbid (saith he) that ever so filthy a diadem should cover my head. And with this he departed the Popis court/ and so fled into Italy/ recompensing there shortly after by writing this unworthy demand of the Pope/ as testifieth Philelphus. His impacable fury not yet qualyfyed/ this holy father by manifold gifts and rewards made Ghirarde his brother a mannefyt for his hand and so at the last abominably corrupted the maid. For the which the saide Ghirarde having great remorse of conscience/ made himself a Charterose monk in Materne not far from Marsilia/ to make all to the devil. Petruo Ryarius a mynorite or grey friar of Genua/ and priest cardinal of saint sixth in Rome/ procured of Pope Sixtus y● fort his uncle by the help of his brother Hierome/ a dispensation for the whole how should of the cardinal of Saint Lucy/ to have the free occupying of buggery boys for the iii hotter months of the year/ with this clause in the end/ F●at ut petitur. O filthiness no● to be spoken/ but that their hypocrisy requireth it in these latter days/ the vengeance of God most deeply hanging over them. no more am I now ashamed to open their abominations/ than they are yet still with the dissembling title of their stinking chastity to cover them. The said religions● cardinal Peter spent within the space of two years ii hundred thousand florence in most prodigious lechery. And died all rotten in that filthiness in the xxviii year of his age/ the year of our lord ● M. CCCC. lxxiiii. Petrus Mendosa the cardinal of Valencia in Spain was not only satisfied with the queen under king Ferdinandus nose/ besides other whores/ but he sent to the Pope for a licence to occupy his own son the marquis of zanet. What ruff●lynge Pope julius made with the cardinal of Nantes in britain for two young lads which the French queen Anne committed unto him/ it would abhor honest ears to hear. Pope Clement the vii was reported of some writers to be a bastard/ a manqueller a po●sener/ abawde/ a symonyake/ a Sodomyte/ a perjure/ a ravysher/ a sorcerer/ a sacreleger/ & a worker of all other mischiefs/ as Wynchestre is now in England/ whose chaste life men may conjecture by his cheeks and order. Oh/ that the earth open not at such wretchedness. I think in Sodom and Gomorre were never soche prodigious kinds of filthiness as are yet in that spiritualty/ yet will they be still a chaste generation and hold marriage for sin. The sister of Alexander farnesius (which is now saint Peter's vicar/ if he hath any/ under the name of the iii Paul) was at this narraw point with Pope Leo the ten no longer to be his own sweet lemanne unless he would make her brother a cardinal after his wife was dead/ which was than but his scribe and conveyar. In all hast possible was this granted and performed/ he constitute bishop of Hostyense. These and such other like examples of holy church are the fruits of Pantolabus holy ghost/ that Luther hath bannysshed by his manifold heresies. And in the stead of them hath he brought in marriage/ whom Pantolabus hath defined to be sin here/ though it be the clear institution of God? But peraventure Pantolabus God is not the God that made marriage/ and therefore he dare do that we'll enough. A mystery. 1 Next after him Is his chief limb. 2 One Melanchtonus. Nequaquam bonus. 3 Euanuerun● in cogitationibus sut●. 〈◊〉. ● The opening. 1. IN this process following is Pantolabus compelled to play Myhell make shift. No longer will his wits serve him to continued forth his genealogy by any manner way of natural propagation. But now he borroweth a limb of him/ & an other limb of him. Now seeketh he to fetch in that comer in and that captain a broad. Philip Melanchton is here brought in for a limb of Martin Luther/ and after that Peter Frank for a limb of Lambert/ yet were they never country men. Oecolampadius with zwinglius is made a comer into help here at a pinch/ ●o is Barnes with Garade and Hierome. And poor johan Frith is fat out a far of/ to play the simple captain. So that we are like ere we come to the end/ to close germans lips/ which never came together (they say) by seven miles. First he began his high thetorykes in subtile tropes of allegory with Blind obstinacy/ Dame ignorance/ Debate/ Ambition/ and so forth. And when that would no longer serve him/ he stepped to the plain story/ and brought forth out of that/ Wyclef/ Husse/ and Luther by name. As much agree they ii in one vain of speaking/ as doth fire and water/ which be of a contrary nature. And therefore we are like to have a wise conclusion. yet if all other things fayl●/ we shall have the fruits of an foolish idle brain. 2 Now cometh he to the declaration of the two subtile verses which went afore/ wherein ye shall find much good learning/ if ye mark them weal when he hath exponed them. One Melanchtonus (he saith) nequaquam bonus/ and he showeth no more of him. Is not here think you a lump of good doctrine: Doth not the prelate's of England moche to the common wealth of the realm/ to send forth such an wholesome teacher: yes marry I trow/ and they would be sorry to send forth any other. Here is Philip Melanchion (whom all Christendom commendeth for his most excellent leruing) detected for an heretic of this brainless hypocrite and blasphemous beastly babbler/ non articles of heresy expressed. But never the worse is the fair fine gold/ though the filthy rat beshyteth it. For nought is it not that this is done in Latin he should not else apere so well learned. somewhat we must have to spread forth our shirts with/ & to have our phylacteries' scene/ all were not else worth a fart. But if Nequa quam bonus/ with insipiens colonus/ had be put to Hontyngtonꝰ/ it had made a better sonus. O insipient papistes/ that ye have no more wit but to utter such foolishness. All the world may see by this and such other/ how vain ye are in your stodyes'/ and soydle in your fantasies. 3 The scripture that ye have brought forth here/ out of saint Paul's Epistle to the Romans/ Euanuerunt in cogitationibus suis is as rightly your own good as is possible. For it is spoken there unto them that withhold the truth of God in unrighteousness/ as you do here in this jest of yours/ and as doth your whole popish generation/ becoming all vain in your thoughts/ & having your foolish hearts so darkened. But I marvel sore when ye red that chapter/ why ye marked not this clause following. Propterea tradidit vos Deus in passiones ignominy etc. For your obstinate frowardness hath the sorde given you over into most shameful lusts/ and suffered you to work filthiness among yourselves leaving the natural use of women. This hath he given you as a due reward of your error/ for that ye have turned his verity to a lie/ and served the creature rathe● than the creator or maker. This therefore doth rather pertain to you than to Melanchton: for yo● contemn marriage/ & not he/ you are the Sodomites/ and not he. you are the abominable idolaters/ sensing still stocks and stones/ and not he. It is you most execrable papists that are there now noted to be full of iniquity/ malice/ fornication/ 〈◊〉/ falsehood/ envy/ murder/ contention/ fraud/ frowardness/ and so forth as followeth there in course/ and not these godly men. A mystery. 1 Next after this whelp Came in to help. 2 One Oecolampadius/ With his brother zvinglius. ¶ The opening. 1. Knowledge I think very small hath Pantolabus of the godly learned men whom here he raileth upon in his foolish jest/ and that appeareth by the undiscrete ordre thereof. For here he reporteth Oecolampadius and zwinglius to come after Melanchton in the maintenance of that doctrine. Where as they were ancient men when Melanchton was but a child/ & were promoters of the Lords verity when he knew nothing of it. And therefore the man is weal overseen in the matters he taketh in hand. Before was Melanchton a limb of Luther/ and now he is become a whelp/ but we know not whereof. dogs/ cats/ and all will be little enough ere we have done I fear me/ to make a wys● end of our genealogy. We far sick him that put to his cart both his bore and his sow with pigs/ when he had not horse enough to draw home his harvest. Solomon calleth you the wily whespes of the fox which hath destroyed the wines. Hieremye telleth you that ye have broken down the Lords been yard/ and trodden under your feet his pleasant possession/ making his land a wilderness. I marvel therefore ye register them not here for heretyques. Both Christ & johan Baptist doth call you adders whelps and the filthy fry of the serpent/ yet have you no grace to believe it. 2 joannes Decolampadius is the first of the two that ye here blaspheme/ which was borne in the land of Suevia. This was a man of incomparable learning/ & a most pure professor of the Gospel. An excellent Orator/ Poet/ Philosopher/ Historiane/ Lawer/ and doctor of divinity/ throughly expert in the Latin/ Greek/ Hebrew/ and Chaldie/ whose innocent life no man coude justly reprove. In Bononie/ Hyltprunne/ Heydelberge/ basil/ and Augusta was he both a common reader and also an open preacher/ not without great name of his auditory. He translated out of the Greek into the Latin/ many works of saint johan Chrisostome/ saint Lyrillus/ Athanasius/ Damascenus/ Theophilactus/ & other. More than lvi. volumes upon the scriptures with other treatises compiled he/ which are greatly commended of them that be learned. Moche a do he had with johan Faber a Suffragan and friar/ with Eckius/ Empser/ Cochleus fisher of Rochestre/ Latomus/ Clichtoveꝰ/ Pyrkeimerus/ Pelargus/ and diverse other great warryours of Antichrist's host/ whom he answered by Apologyes/ besides his continual conflicts with the anabaptists/ & other sects. At the last he departed hence most godly in the liii year of his age/ and in the year from Christ's incarnation a M. D. and xxxi even the very beauty of Christian learning/ whom Erasmus an other light of our age/ called a very pure the●logyane. 3 Husdricus zwinglius borne in the land of Heluecia/ was a man also of most singular erudition & equal with that other in all feats of learning. In all that he ded in his common lecturs and preachings/ he studied to be brief and plain. Never was there any that ever kynt up more surely/ nor that sent again the adversaries darts more sharply. He that shall read his book De providencia D●●/ besides his other xxxvi works/ shall say if he be learned/ that he is equal with the best that ever set pen to paper. M●che labour he took to extyrpe such vices as the p●ple of custom were given unto. For ●he which at the last he suffered most cruel death in the xlviii year of his age/ a M.D. and xxxi from Christ's incarnation/ the xi day of Octobre. Of them was he slain/ cut in pieces/ and brent in defending the common wealth of his city/ for whom he had afore taken wonderful pains to bring them into the way of righteousness. ●o these are the two brethren that Pantolabus here raileth upon in his rustycall ●ymes without learning/ wit/ and all godliness. Might we not (think you) say to him with Apelles? Come down sir souter/ and hold ye still to your last. Be contented with your homblye occupation/ and meddle not with that which is beyond your compass. A mystery. 1 These praters of divinity with their affinity. hath sought about 2 The world through out 3 For vngracyou●e teachers to be their preachers. 4 Conuenerunt in unum adversus dominum & adversus Christum eius. psal. 2. The opening. 1. LIke himself is Pantolabus always/ as the common saying is. A fool in the morning and all day after not wise. He calleth these great learned men praters of divinity/ yet was he never able to understand one leaf of their works. I think if he were narrowly examined/ he should a peer not to know what true diuy●ite is Of late years now at Oxford their principal divines/ as doctor Roper/ doctor kyngton doctor Molle/ & such other/ made their open complaints that in xxviii years study they could not understand Dons. And as for Christ's divinity/ I will bear them record/ they knew it nothing at all. I think these for that time in their disputations and lecturs were jolly prattlers of divinity. And their fruits would declare a great sort of them to be little better now. Is not here (think you) in this work of Pantolabus/ a pleasant patch of divinity: It is no marvel though so noble a clerk as he complaineth of prating/ when his self prattleth here so foolishly. your draffyshe divines/ as Dons/ Thomas/ Guido/ Gyles/ Ockam/ Baconthorpe/ Durande/ Gabriel/ Dorbel/ and a thousand more/ hath done little other these iii hundreth years but establish lies in hypocrisy to falsyfye the scriptures/ yet were they no praters of divinity but good doctors of holy church. O beastly Baalamytes/ learn ones to be godly wise. 2 What you & your affinity have sought the world over/ and what ye seek yet s●yll/ it is known in this age to many/ yet are ye not ashamed of it. ye have sought out all the sorceries of the Gentiles/ to fill the people with their superstitions. ye have rob the Sophister's of their subtile conveyances/ to beguile the poor innocent souls. The wily inventions of ●ogycke/ the crafty colours of rhetoric/ & the privy practises of philosophy have ye gathered together/ to deceive all the world that knoweth not your crafts. Not one slayght is there nor cast of good legerdemain that any juggler hath/ but ye have sought it out for advantage. Soche subtile sekers ye are yet to this day: What ye have sought in other men's houses/ hawles/ stabyls/ barns/ butteryes/ kychy●s/ chambers/ parlours/ and sometime in the good man's bed/ I think there be few alive but knoweth. There is not a poor wench that taketh wages/ but ye must have the tent part for privy tithes. There is not a labourer which liveth by the sweat of his brows/ but ye must have a patch thereof/ though his children should famish at home. your seeking about the world through out is an other manner of matter than the travail of those godly men hath been/ whom ye here accuse in your idleness. 3 If ever there were in the world teachers more ungracious than you/ I manuele/ or if there ever were more perverse preachers/ I wondre. What other hath been your doctrine afore time/ but that the people shuled believe as holy church doth teach them? That is to say that the Pope was God's vicar in earth/ & the head of that holy church. That he could not err/ & that his curse was most to be feared. That purgatory was painful/ pilgrimages wholesome/ masses meritorious/ diryges medicynable/ holy water good for spretes/ & such other wretched wytcherye. All the ●●odye of your bishops/ practise of your priests/ diligence of your religious/ and labour of your universities/ was about non other thing/ but to maintain such beggarly baggage. And it appeareth by Wynchestre/ Bonner/ Tonstall/ & such other/ that ye seek yet non other thing else. The solemn declara●yons of Seyton & Tolwyn shall yet stand forth for witnesses/ if need be/ besides the works of Standysshe & Pantolabus. O most shameless hypocrites/ how dare ye be so bold to report other men for ungracious teachers/ yourselves offering so ungracious documents to y● worlds' Remove first of all the great beam of your own/ ere ye take the small mote from your neighbour. He that shall confer your teachings with the word of God/ shall find them ungracious enough 4 The scripture here alleged for your ungracious purpose: Conuenerū●t in 〈◊〉 adu●rsus domin● & adversus Chrisium eius/ may say that he is full ungracyouslye handled. David spoke it in prophecy against the heathen tyrants/ that should withstand both the lord & his word. These (saith he) come together against God & his Christ. Into this mischief fell at the last the cruel counsel also of the Jews/ the bishops/ pharisees/ layers/ scribes/ & doctors with the undiscrete rulers perverted by them. And ever since it hath ben● your bloodthurstye generation/ still persecuting Christ in his faithful members. They are the false people that imagine vain things. They are the tyrants that withstand gods verity/ burning/ hanging/ & drowning the poor innocentes for it. Who are the kings of the earth but they? The other bear only the name/ & are but their bochers & slaves. But this should Pantolabus have also considered. Qui habitat in celis/ irridebiteos/ & tanqu●̄vas figuli confringet eos. He that sitteth in heaven shall scorn their practises in the dreadful day/ & dash them in pieces like an earthen vessel that is thrown against an hard wall. Let not those termagauntes think so to escape the great vengeance of his indignation. For there it doth abide them in deed. Though they take here their vain pleasures for the time/ yet is not the judgement far of/ neither sleepeth their damnation/ but is ready to light upon them with vengeance. ¶ A mystery 1 And here in this land Certain they fond. 2 Which by and buy Did them apply. 3 For to set forth Things nothing worth. 4 And preached openly Both treason and heresy. ¶ The opening. 1. Manuele it is to me/ if these men sought out ungracious teachers in England/ that they found not out Standysshe and Pantolabus/ Bonner and Wynchestre. I think they could not have found moche worse if they had sought the world all over. No/ though they had found out the devil himself. For in their doctrine is the true Christian faith blasphemed/ the sacred scriptures perverted moste wretchedly/ the servants of God ma●y●ned/ the people of the world deluded/ the price of our redemption contemned/ and all Eabylonishe beggery for them persuaded. yea/ Standyshe was not ashamed ones in his filthy preaching to make Christ's blood no better than the blood of a swine. There are yet in London a great sort living that hard him yet is he a lewd preacher still/ and not condemned of the bishops for an heretic. There shall no such come in the Genealogy of heresy. Pantolabus hath here full honourably beshytt the scriptures/ and full like a worshipful gentleman of the Pope's church. And so hath he put them forth a broad under the kings privilege. Ad imprimendum solum/ both by Robert wire and also by johan Redman/ which care not what they do for money. yet is he not found out for an ungracious teacher. But if he had rightly taught the Gospel/ he had been found out ere this tyme. 2 What labours ye have taken and how busily ye have applied it to set up the kingdom of the devil by all mad masteries of idolatry/ the chronicles declareth at large. And how ye stir about ye now with old rotten poles and spars to hold up your holy mother for falling/ we are not so blind but we perceive it. provide ye for necessaries apace/ & se that she drop not away suddenly in the fever she hath now a days. Bind up her head for swerving/ lap up her body warm for surseting/ and provide her a cawdell of calves eggs to recover her again if it may be. Luther hath feebled her sore/ so hath Oecolampadius and zwinglius. Barnes here in England was not all behind with his part/ no more was johan Frith and Tyndale. But happy ye are that Thomas Cronwell lived not/ for he had by this time made her no very bevityfull gentle woman. We'll/ now ye have gotten the overhand of her enemies/ apply ye apace while ye have leisure/ to set her up again. Be now no sluggards in your holy water making/ nor yet in your sensings and going procession: ye shall find my lord Gardyner of Wynchestre/ & my lord Bonner of London with other good prelate's of the realm very favourable and assistant unto you/ so that ye meddle not with the Gospel. Therefore apply ye apace/ & se there be found in ye no slackness. 3 The precious worthiness of things 〈◊〉 out by your Egypciall generation/ is soon valued. I report me here to this worthy genealogy of yours. Forsooth it is honourable ware and worthy to have such a Poet for the author. It is no marvel though these new books now a days be things nothing worth. For they bring neither tithes nor offerings/ devotions nor trentals/ purgatory pens nor pyssages. There are more sweet profyghtes to be picked out of one Sarum mass book/ than out of them all: yea/ God save Sermons discipuli/ with the portas/ processyoner/ & old festival. For a much better world was it when they were used/ than it is now a days. It was a good world with priests/ when they studied nothing else but friar Albert de secretis mulierum/ & to fetch in their tithes & other profyghtes. Long was ●t ere johan Mayor in Paris a great learned man/ coude prove by natural reason & by the scriptures that watching spretes might beget women with child/ as one of them ded the nun of wales that was Marlynes' mother: Was not this think you a good virtuous study & somewhat worth/ when it was once brought to light: They have set forth many of these good works/ like good virtuous fathers and profitable workmen/ yet hath few or none found assault in them. 4 somewhat meaneth Pantolabus here by this heresy and treason that was so openly preached. But I trust he will discover none of his own affinity/ though many of them were hanged for them at the rising up in the north. Doctor bailie in Sothfolke wrought great miracles by sir Roger Wenforthes' doubter to advance the great lady of Ippes which. Doctor Bockynge like wise ded wonderful feats at Caunterberye in kent by Elyzabeth Berton to set up a new pilgrimage at Court up street. Doctor Cronke●orne had certain revelations of a new kingdom that was coming upon this clause of Te Deum/ Aperuisti credentibus regna celorum. And preached them in diverse towns of Easisexe as the monasteries were in suppressing/ by the vertu of this text. Tempus faci●●di domine/ dissipaverunt legem tu●. It is time lord to stir about y●. For if thu tarry moche longar/ the heretics will mar all. Doctor Pyckering & other prelate's ded little other for .2. years' space/ but move the prest●s of the North to provoke the people in their lent confessions to the pilgrimage of grace against the king & his counsel. Besides the propre feats that were done by doctor Macketell/ the vicar of Lowthe/ Reynoldus of Shene/ the charterouse monks/ the obseruaunt friars & diverse other that were hanged & quartered. But these will not Pantolabus accuse for preachers of heresy & treason/ because their doctrine doth please him well/ & specially because the pope hath newly canonized them for his saints. A mystery. 1 The first captain Of this false train. 2 Was one johan Frith/ Which had no pith. 3 Of learning nor wytt Not worth a nytt. 4. Via stulti recta in oculis eius. psal. 12. The opening. 1. NOt one of these scysmatiques afore rehearsed/ coude Pantolabus find in his heart to appoint out for a captain. yet were they of a false seditious train both of heresy and treason/ as his self is yet s●yll with other of that affinity. The lord Datsye was in those days a mighty great captain. So was the lord Husseye. So were sir Robert Constable/ sir Thomas percy/ sir johan Bulmer/ sir Steven Hammerton/ sir George Lumlaye/ with Ralph Bulmet/ Nycolas Tempest/ & a great sort more. Robert Ask was in that pilgrimage of grace for the Pope's holy church no small door/ though he had but one eye. no more was captain Cobbler/ that valiant George on horse back with his Lyncolne shear bows and baggepypes: yet are they not found fit to occupy a room in this noble genealogy. Many spiritual captains also and wise counsellors were at the same self time very busy to promote that ghostly quarrel for●warde. As james Locherell the prior of Gysburgh/ William witless the prior of Brydlyngton/ Adam Sedbar Abbot of Garbeleye/ William Thyrske abbot of Fenleye the abbot of Oborne/ the abbot of Sawleye/ the abbot of Whawleye/ the abbot of Glasten●erye/ the abbot of reading/ the abbot of Lolchestre/ and the prior of Lenton not far from Nothyngham. Besides that was done at Walsyngham in Norfolk/ by sir Nycolas Mylam a Cannon/ George Gysborow friar Peckoc/ and other more. But all these captains were out of Pantolabus remembrance at this tyme. 2 Only is poor johan Frith a captain sound out here to his purpose/ because he was to the Pope a capital enemy. Though Pantolabus be but a fool/ he knoweth what he wotteth weal enough. I warande you he hath no worse opinion of all these former captains/ than hath the holy father of Rome. That is to say/ though they were byheaded/ hanged/ & quartered/ yet died they full virtuous men/ as ded holy Thomas Beckett for the liberties of holy church. By this may ye see that it is not all one to die forholye church and to die for the Gospel. For they that die for holy church are holy saints and martyrs/ where as they that die for the Gospel are but heretyques and traitors. But what this will apere in the latter judgement/ that day shall declare/ when no worldly policies will help. This poor young man johan Frith/ which is here contemned for the veruytees sake/ may chance at that day as the member with the head/ with Christ to judge the truths adversaries/ for following him in the same persecution. For an office it is to a certain sort belonging. But sure I am that they are not those which live here voluptuously. Than must it needs be they that suffer all wrongs here in that verities cause. 3 The wife man saith/ that they are those whom the world had sometime in dirisyon/ thinking their doctrine mad foolishness and their latter ends without honour. yet are they reckoned among the children of God/ & their portion is plentiful among the holy saints. Of this unlearned hypocrite and brainless babbler/ is johan Frith noted to be without pith of learning & wite Where as the contrary is known to his whole generation/ which never were yet able to confute his book of purgatory against Rastell/ More/ and Rochestre/ besides his other works. The verity hath yet victory at his hand/ though he for a time be thrown under the altar/ there calling for a just revengement of that unpytefull violence so cruelly here ministered unto him. What pith of wit and learning Pantolabus had when he wrote this Genealogy/ it is weal perceived of them that hath red it/ if they were not as he is/ all witless and graceless. scarcely worth a nytt is the best verse thereof/ to him that shall seek either wit or learning. But as the saying is/ draff is good enough for swine/ and dirty puddings for dogs. As good as the best is this filthy baggage for the Papists/ which seeketh nothing else but errors and lies in hypocrisy. 4 In his allegation of scripture/ Pantolabus should seem neither to be witty nor learned. For in both his cappyes imprinted by johan Redman and Robert wire/ he noteth it to be in the xii Psalm of David/ and it is not there/ but in the xii chapter of salomon's proverbs. There is this text in deed. Via stulti recta in oculis eius. Look what a fool taketh in hand/ that thinketh he only weal done. A very foolish sight hath Pantolabus in Genealogies to take the father for the son. Of a likelihood he dreamt that he was at Matins when he was at mass/ by taking of David for Solomon By the ordering of his scriptures/ he seemeth better learned in his portas or Mass book/ than in the sacred Bible. No where had that text been better bestowed/ than upon his own precious body/ if he had scene himself rightly. For by his shadow we may trace out an ydyote/ moche more by his person/ & most of all by his doltyshe doctrine here ministered. In the same chapter is this text also: verte impios & non erunt/ domus ●ustorum permanebit. Turn over the wicked/ and they are no more scene/ but the building of the righteous shall never perish. Frith shall be commended for his godly wisdom/ when Pantolabus shall be reputed a presumptuous fool. Abominable are deceitful lips before the Lord/ but they that labour for the truth doth please him greatly. A mystery. 1 He did say plain There ded not remain. 2 Rya●●ye present In the blessed sacrament. 3 Os justi pascitur imperitia. Pro. 15. ¶ The opening. 1. odious unto Pantolabus is johan Frith above all other/ and that appeareth by this. Though he hath afore here accused Wyclef/ Husse/ Luther/ Melanchton/ Oecolampadius/ and zwinglius for heretyques/ yet hath he laid against them non articles of heresy. But now in a great fume he layeth to johan Frithes charge the sacrament of the aultre/ and that with no small circumstance. Many men thinketh that this hot enterprise of his/ is more for the loss that he and such other hath sustained in dyrge pens/ soul groats/ mass offerings/ trentals/ monthmyndes/ yearmyndes/ and such like/ than for any other de●●ryon. That is the cumbrous colly●k that pangeth him & his generation daily at the very heart ro●e/ & that maketh them so malancholye/ mad/ and modye against heretyques. They are not contented that johan Frith was so plain in his writings concerning that matter/ wherein all their commodity and profyghtes lieth enclosed. Had he meddled with any other thing else/ he had not so fore displeased them. For if that ones were taken away/ small substance would remain unto them/ towards their spiritual maintenance in pride/ whoredom/ sloth/ idleness/ gluttony/ buggery and such other beastly fruits of their unctions and shauynges. 2 wonderfully have they busied themselves to hold up that building of theirs. That holy Mass or sacrifice for the quyeke and the dead/ patched together by so many holy Pope's/ with so many ceremonies dysgysynges/ sights/ instruments/ 'gins/ legerdemains/ turnynge/ beckynge/ dreamynges/ dottynge/ mowynge/ gapynge/ breathynges with ho he have at all/ cryenges/ crossynge/ doppynge/ dossynge/ blessings/ breakynge/ de●owrynges/ syppynge/ rynsynge/ thumb lyckynge/ & many other toys besides. All their wits/ labour/ disygence/ and study have they with Demetrius occupied/ to prepare strong bulwarks for this shrine of Dyana. Afterthat their Pope had once obtained of Phocas the false emperor to be head of the church. By the crafty practises of the monks/ Paschasius/ Berno/ Guido/ Humbertus/ Gulmundus/ Algerus/ Rogerus/ Lanfrancus/ Ans●lmus/ and such other/ was realyte adjoined to the sacrament. Than were universities founded every where by monks also to uphold that new builded butteras. Than stood forth Peter the Lombarde or the Master of their sentences/ which was begotten/ bred/ and borne of an holy whore/ a nun I should say/ under the sacred vow of chastity/ and he gave unto it transubstantiation. Than followed transmutation/ transition/ and transaccidentation/ but not transfiguration yet to this day. Than ded Pope Innocent the iii of that name make it Accidens sine subiecto/ Thomas of Aq●yne supporting that doctrine by his doltyshe divinity. johan Paris and other would have added unto it Impanation of the word/ but that was rejected anon for dangers thereupon ensuing. After that came in ydemptyte/ realyte/ formalyte/ materyalyte/ propryete/ veracyte/ absolute being/ multiplication/ unyon/ diffynitacyon/ essenciation/ ubiquite fyguralite/ symbolycalite/ naturalyte/ potencialite/ personalyte/ presencialyte/ proporcionalite/ perticipalite/ habitualite/ virtualite/ dymencionalite/ substancialite/ deificalite/ carnalite corporalite/ modalite/ supposytalite/ ypostaticalite/ and a great sort more among their Sentencioners and Scolistes. Than was y● boxed/ pyxed/ and tabernacled/ & so borne forth in procession with torch/ light/ banner/ cross/ candels●yck/ cope/ & canape/ with kneeling and crouching/ many wonderful miracles following/ as was scene at Lynos/ Paris/ Calys/ Brucels/ Schiedam/ and in many other places else. And so was it clearly altered from Christ's institution/ and became throughly the abomination of desolation/ as witnesseth johan Wyclef in his iii chapter de Eucharistia. Than had the bishops at their hands their Sophisters and Summystes/ their sentencioners and canonists with all supers●iciouse subtleties to defend it for a blessed sacrament. And when that lousy learning would not serve them/ than had they upon their sides to dispute with against the heretics/ both swedes and halters/ fire and faggots/ as they have yet still to this hour. 3 I would that the text which Pantolabus bringeth in here out of salomon's proverbs/ to prove that Christ's body is really present in the blessed sacrament/ were diligently marked of the reader. It is not these/ De stusti pascitur imperitia/ as Pantol●bus hath here laid it forth. But it is in that xv. chapter. De stultorum pascetur imper●tia/ if ye take their old text. The mouth of fools shall befedde with all foolishness. Of a likelihood Pantolabus hath some privilege of the Pope/ that he may at his pleasure pervert the scriptures in the defence of holy church. yet proveth not this perverted text that Christ is really present in the sacrament. But in deed it declareth what Pantolabus is/ both really/ naturally/ formally/ and substantially/ and so doth in a manner all the whole chapter besides. soon after the beginning thereof/ is such an other: like clause. De fatuorum ebullit stultitiam. The mouth of lewd fools boileth out foolish babblings/ as are the Poetical verses of Pantolabus book here/ and all the ink horn terms also of their doctors afore rehearsed here for their blessed sacrament. More fytlye had this clause of the same chapter been applied to that sacrament as it is now used. Victim impiorum abominabiles Domino. Abominable to the Lord are the sacrifices of the wicked/ where as the prayer of the righteous is acceptable. Filthy is the way of the ungodly/ but he that followeth righteousness is in God's favour. For why the ceremonies thereof are the Popes & not his. The breakfast is the priests alone/ and no communion of Christ's people to knit them up together as members into his mystical body. A mystery. 1 The flesh and blood And lively food. 2 And only wealth Of our soul health. 3 Qul manducat hunc panem, vivet in aeternum. joan. 6. ¶ The opening. 1. proudly still prattleth this popish Poet/ accusing johan Frith for not granting Christ's real presence in their sacrament. And here he converteth his fantasyed realyte into Christ's flesh and blood/ calling it the lively food of the soul Godly wise was johan Frith/ and so shall he find it in the latter day/ in that he would not attribute unto Christ that thing/ with is not found in the scriptures. A popish livery is that realite of theirs/ sophistically borrowed of Aristotle's logyck. He would in no case be accursed of the mouth of God for adding such beggery to his word. Rather ded he (good creature) offer his body to the fire. I think not the contrary of I●han Frith/ but if their sacrament had been Christ's as it is the Pope's/ in the colours it is in now/ he had granted unto it moche more than he ded. Christ's flesh is no such povetrye/ nor his blood such mammetrye/ as their mangy miracles hath made it. For if their corruptible bread were that lively food of soul/ than had all they perished/ which hath not so outwardly received it afore tyme. As Adam/ Noe/ Abraham/ Moses/ David/ Helias/ with all the other fathers which died afore Christ. They received both his body and blood/ else had they not been saved. For saint Paul doth say that all they and we have eaten of one spiritual meat and drunk of one spiritual drink/ one hard rock ministering it unto ve both. In spirit & verity (saith Christ) shall the true worshippers worship him/ and not in outward things that are scene with the eye/ for they remain only to the false worshippers or idolaters. 2 Neither have your Realyte power to make your blessed sacrament Christ's flesh nor yet his blood. Neither can ye thereby prove it our lively food nor yet our fowls health/ though ye a thousand times put it thereunto. For so moche as it cometh not from the express word of God/ but from the filthy doctrine of your Philosopher's/ which were none other but filthy idolaters. Rathe● should it seem therefore to convert it into an idol to our souls destruction/ than into Christ's flesh to our souls consolation. A lively food it may weal be unto you which are fed therewith daily at your austers/ but weal I wot in that kind it is none unto us in the churches body which have no part thereof. An only wealth it may be unto your generation which take the sweet profits thereof/ & liveth thereby in all boluptuouse pleasures of idleness. But how it should be the health of your souls in that kind of clouting/ that can I not we'll tell you. We'll I wot it is neither wealth nor health unto us. For a great undoing hath it been to the comonwelthe/ and is yet a most ruinous decay of the peoples soul health/ the eternal father redressel it. ye will say peraventure ye make it Christ's flesh by the speaking of his word unto it Christ never taught you to preach his word in a foreign language to a thing that is dumb/ but to the living people in their native language/ that they might believe and be saved. He bade you distribute that breed unto other/ and not to slaffe it up yourselves. He commanded also the people to eat it/ but in no case to worship it. Never was it worshipped in the church/ till it had your Realyte/ which Christ never granted to your breathing. 3 The scripture that is here alleged out of the sixth of johan. Qui manducat hunc panem/ vivet in eternum/ condemneth the whole doctrine of Pantolabus mad metres here/ both by the sequel of the same chap. and also by the opinion of all the old doctors which nameth it a spiritual eating. In all that process doth Christ reprove the Capernaytes or carnal hearers of his word/ requiring a believe of them that will be saved. For at that time nor yet of a year after was not that holy supper of his instituted. Christ there admonished both his own disciples and the Capernaytes not to labour for the meat that perisheth with the belly/ but for that which endureth into the life everlasting which is his eternal word. And when they grodged at his heaveulye advertisements/ he declared unto them what he meant by that eating/ fayeng. Qui credit in me/ habet vitam eternam. He that believeth on me/ hath the life everlasting. As who should say/ that there to eat/ is to believe according to his word. When Christ after that he had declared himself to be the bread of life/ and that his flesh was meat and his blood very drink/ and that they which ded eat him should live for ever. He gave them this for a full conclusion of the understanding of that eating and drinking. Spiritus est qui vi●ificat/ caro non prodest quicquam. It is only the spirit that quickeneth/ the carnal eating profiteth nothing at all. For the bishops beheld him/ judas ded kiss him/ and the cruel jews touched his body/ yet were they for that never the better. no more than the priests are yet to this hour/ which (as they say) do daily receive him with their mouth/ eat him with their lips/ and tear him with their teeth. A mystery. 1 O brainless nodye Christ said my body 2 Is verily meat For man to eat. 3 Caro mea vere est cibus, etc. joan. 6. The opening. 1. QVycke is Pantolabus in his matters now/ & quavereth in his quybybles at large. He cutteth his crotchettes as short as child's dirt/ that they should run round on his tongue. Now is johan Frith a brainless nodye/ because he hath not written to his mind. But what a witless wrangeler is he/ and a dodypoll daw pat●/ that thus will talk with a dead manner. A common custom is it among the unlearned papists/ only to inveigh against them that are gone. Never will they meddle with them which are alive/ unless they be sure to burn them or to hang them. Truth it is that Christ hath said/ that his body is meat/ and that he which doth not receive that meat can have no life in him. But what that eating is can not Pantolabus tell/ or at the last he hath not yet taught it. Christ saith that to eat his flesh and to drink his blood/ is to dwell in him by faith and love/ and he again to dwell in us by his spirit of verity/ and not to hear your popish mass or to receive your sacrament. An infinite number of people have thus eaten him and drunk him/ which never knew what your massing or how selling meant/ & shall live perpetually in that refection. Not one ever perished that so hath received him/ where as thousands hath been lost that hath been fed at your altars. 2 Whereas his flesh is eaten and surely digested/ there is scene no more whoremonging/ theft/ fornication/ idleness/ witchcraft/ cruelty/ spite/ covetousness/ idolatry/ hatred/ gluttony/ and other filthy vices of the flesh. But love/ joy/ peace/ patience/ long suffering/ gentleness/ goodness/ faithfulness/ meekness/ cleanness/ temperance/ with other fruits of the spirit. It is not your oiled generation therefore/ nor yet they that are houseled at their masses that eateth Christ's flesh & drinketh his blood/ which for the more part still remain whoremongers/ buggers/ robbers/ cloyners'/ catchers/ false teacher's/ hypocrites/ idolaters/ traitors/ deceivers/ belly god's/ extorcy●ners/ murderers of souls/ and burnet's of innocentes for their true Christian believe. Where as Christ is eaten/ he dwelleth. And whereas he dwelleth/ he will suffer no such works to be done. That person can be no blasphemous babbler/ no instructor of lies/ no dysdayner of God's word/ no pervetter of the scriptures/ as Pantolabus is here through out all his jest. He shall not judge that to be whyghte that is black/ nor yet that is black to be white. But his sight shall be such by the gift of his spirit/ that the thing which is nought he shall so discern it/ hath it never so many glorious glittering colours to the contrary. 3 As Pantolabus is in his poesies/ so is he in his allegations of the scripture/ a very unlearned ydyote/ applying them both to his foolish fleshly purpose. He thinketh with Caromea vere est cibus/ to prove that Christ's flesh is really present in their popish sacrament. And Christ meaneth nothyngelesse in that whole chapter. He saith not there my flesh shall be naturally present in your sacrament/ when ye have once provided your oiled officers and consecrate conjurers for that purpose. But my flesh is meat/ and my blood is unfeignedly drink/ afore there were any such ●wlyshe orders. He promised nor to dwell in that/ but to dwell in us evermore. The kingdom of God (saith he) cometh not with outward observation of lo here/ and see there. For behold the kingdom of God is within you. your members (saith saint Paul) are the temple of God/ and your souls the habitacles of the holy ghost. It followeth in that Gospel hic est panis qui de celo descendit. He is the bread which came from heaven/ & not that bread which came from the wafer backers or from the breathing of sir Laurence Loiterer at the altar. The work of God is only to believe/ & not to fetch that bread at your idle hands. They die that eat your bread/ and run headlings to the devil a great sort of them/ as ded many of the jews that eat Manna in the desert. But they that eat this bread shall never perish. A mystery. 1 why witted thou then/ Set to thy pen. 2 And so plainly Christ's words deny/ 3 Thy peevish pyld reasons Were not worth ii peasons 4wherfore in a ●yre Thu hadst thy hire. 5 just patiebantur secundum suas nequitias. Sapien. 19 ¶ The opening. 1. RIallye still ruffleth this rutter in his ragged rhymes of rustycall rudeness. He reasoneth here his matter full clarkelye with this dead man/ why he set his pen to b●oke aganyst the profitable wares of their market. But so long as he was alive he would not meddle with him. Like a valiant warrior of the Pope's army/ he thinketh the victory soon gotten of him that is gone away. The man already overthrown/ is soon beaten. But let him not think so to win any great worship at johan Frithes hand. For though his corpse be dead/ his spirit is alive. When his flesh was in burning/ his faith was most quick/ the verity in him remaining invincyble. The power of hell with the whole swarm of Antichrist shall never pre●ayle against that strong buysding. Non other victory have ye/ than had caiphass over Christ/ and the devil over job/ triumph ye never so fast. ye may ponnyshe the body and give it to death/ but over the soul ye have no power. Blessed is that man that ever he was borne/ which persevereth faithful to the end/ as johan Frith hath done. That he penned by his life concerning the sacrament and their popish purgatory/ is not greatly hindered here as yet only Pantolabus dirty darts. The greatest act he hath done/ is that he hath here painted us out a fool of himself. 2 Here is it laid unto johan Frithes charge/ that he should deny Christ's words/ because he would not in his book admit Aristotle's realyte in their sacrament. In deed he never denied Christ's word/ for than he should have done as you do always/ & so have denied Christ himself which is all one with his word. He evermore affirmed that Christ's flesh was very meat & his blood very drink/ but not for the body. yet denied he not the corporal eating. He granted also that he was very bread/ and that he which eateth that bread shall live for ever. yet would he not have that bread which came from the waffer backers/ to be all one with that bread which came from heaven. For saint Augustine saith that their eatings be diverse. The one is eaten with the mouth/ the other with the faith. The one with the lips/ the other with the heart. The one with the body/ the other with the soul. He would in no case have them to come in both at one door. your ●ordes would not Frith affirm/ because they are not Christ's but Aristotle's. your ways are all after the Master of your sentences/ which was in an whorish nun a filthy fruit of your vowed chastity. ye follow in your faith the fore steps of Bonaventure/ Thomas/ Dons/ Osbert/ Albert/ Baconthorpe/ Gerarde/ Gyles/ Gandaws/ Guido/ Ockham Helyoth/ Holcoth/ Brulifer/ Dorbel/ & other dirty divines forth issuing from him (in whom sathan hath wrought ever since he was set at large) refusing the Apostles doctrine. And that caused johan Frith never to agree unto you. 3 His reasons are never the worse that your pylde popish brain do not allow them. peevish enough are your poesies/ and more pevyshe a great deal your pilled wits. What your reasons are/ it is plain to all them/ which hath either wit or learning. The value of them is soon reckoned now that they are come to the touch stone. I think verily they are neither worth two peasons/ nor yet worth two nyttes or ants eggs. The reasons and authorities of johan Frith concerning Christ's body & blood/ standeth yet untouched for all you. Moche more undischarged. It is enough for you to rail and to prate/ to brag & to lie/ though ye do nothing else. ye far like a gargull in a wall with a spout in his mouth/ which doth nothing else but spew out water. ye set a great face here upon the matter/ as though the Pope's church were holden up by you/ and nothing do ye at all but vomit filthy swyllynges. More like are you and a sort of your fellows more/ to pull down your holy mother/ than to keep her up long/ if ye have no better learning than ye show here. johan Wyclef prophesied that your church should have an end/ had verity once the victory. Which is in short space like to be found true/ if ye ply not your matters apace. 4 Disdaynefullye cast ye it in johan Frithes teeth here/ that he died in the fire at ● procurement of your prelate's. As though it were a great ignominy to die for the lords verity. But precious in the sight of that lord was the death of that faithful young man/ though it were very wretched in your sights regarding nothing but that which is pleasant to the flesh. What your end shall be/ the Lord of heaven knoweth. ye have yet leisure enough to play the field bishop/ and to bless with your heel's in an hempen cord/ as a great sort of your fellows have done which were as true men as you are here. Therefore ye are not wise to disdain any man's end/ nor yet to judge him ill that departeth in Christ's faith. ye may weal know that Christ's death was not very precious to your proud predecessors the bishops/ pharisees/ & layers/ when they went up and down there mocking and mowing as you do now here with your metres. No better is the servant than his master/ nor yet the disciple than he that sent him. Full unlike is the sight of god to your sight/ and his inscrutable judgements to your carnal judgements. Blessed is johan Frith that he suffereth still at your hands these obprobryes for his holy names sake/ for sure is he of the kingdom of heaven. 5 The clause that ye have here ins●pientlye reached out of the last chapter of Sapience/ to make good with it your grievous metres against johan Frith/ will not Sapience allow now for his/ ye have so disuygured it. If ye had gently borrowed it/ & not so thevishlye stolen it/ he would gladly have received it of you again. But now it is your own ragged stuff & not his. He hath there/ just patiebantur secundum suas nequitias/ and not patiebatur. The Egypcyanes' (saith he) which cruelly persecuted the chosen people of God under Pharaoh/ hath worthily suffered according to their many fold wickednesses. He is not contented with you nor yet with such other false Prophets as will so preposterously bestow his scriptures/ as to give that to gods friends which belongeth to his enemies. In the end of that chapter is this text following/ wherein johan Frith hath now his portion/ but that could not Pantalabus perceive. In omnibus enim magnificasti populum tuum Domine/ & honorasti. In all things lord haste thou done the best for thy people/ & so brought them to honour. Thu hast not despised them but alway and in all places hast thou graciously stand by them. The Egypcyanes' now are you/ as witnesseth saint johan in the Apocalyps. 11. your great city (saith he) hath a spiritual name/ your church is called Sodoma and Egyptus. For there ye daily crucify the Lord in his members/ besides that ye do in your daily Masses/ or new found sacrifices for the quick and the dead. A mystery. 1 Next of this sect That was suspect. 2 Was one Lamberte A man pervert. 3 And almost wood. 4 Probaverunt habere Deum in notitia, tradidit illos Deus in reprobum sensum. Rom. 1. ¶ The opening. 1. SEryouslye hath Pantolabus sought his wits here/ to clout up his Genealogy with somewhat. But I marvel moche that for .v. years space betwixt the burnings of johan Frith and johan Lambert/ he could find out non else for his purpose. His bloody generation of mitred mahoundes and their shaven sergeants/ were not wont to be so long unoccupied. His holy mother (whom saint johan reporteth to be drunk in the blood of martyrs) was not wont to fast so long from that drink/ but would cool her hot thirst ere that time/ having so fiery a stomach/ we'll I wot that many than suffered at London/ Colchestre/ Hadleye/ Ippeswyck/ Norwyche/ Lynne/ and in other more places of England. Good william Tyndale was done to death also at Vylforde in Braban within the same years/ by the procurement of your crafty Cayphases/ in the year of our Lord a M. V and xxxv in the month of Septembre And therefore I wondre they escaped your hand. This maketh us to think that ye intended of these only with those that here followeth to jest at your pleasure/ upon such malice as ye had against them conceived. Sure are you to be of such a sect/ as will work little goodness. let men suspect of you what they will/ but these popish poesies of yours smell knavyshlye/ when ye can find out non other heretyques but these alone/ of so many Pope's/ poisoners/ traitors/ sorcerers/ Sodomites/ scysmatyques/ and pestilent papists as hath been/ and are yet still to this day. 2 Because ye are here in hand with Lambert/ I will say somewhat for him/ for I knew his conversation. The truth of it is/ he was sometime a priest of your generation/ called sir johan Nycols/ and was borne in the city of Norwyche. After that he had in cambridge given himself to good letters/ and became somewhat expert both in the Latin and the Greek/ at the preachings of the good men Arthure and Bylneye/ he took repentance of his former life. And after that the king by his lawful officers had taken of him an oath to renounce the Pope as a false usurper/ he threw from him that Antichrist's yoke with his livery and mark to show himself throughly obedient Than leaving papistycall customs/ he embraced the Gospel for his lives direction/ & lived otherafter a virtuous Christian life/ which you judge here a life pervert/ such is your own english term. This would I not write so manifestly/ if I knew it not for a certente. Where as he was before an idle Massmonger and an hater of the scriptures/ he became than a favourer and follower of them. yea/ he taught them unto other and lived his self according to the same. Many Christian instructions wrote he to his brethren/ & brought up their children in all virtue. diverse works of Erasm●s/ and of other good authors more/ translated he into the vulgar english tongue to the Christian commodity of other. 3 And whereas Pantolabus writeth him here to be a man almost wood/ for that he was not in faith and opinion to his foolish mind agreeable. He declareth himself to be of like judgement with those religious curates of the jews synagogue/ which reported johan Baptist to be a mad man for his abstinence/ and Christ to be a dronckarde for his good fellowship keeping. But let him not think easily to avoid this slanderous report before the eternal judge/ unless he repent in tyme. What so ever thou art (saith saint Paul) that judgest an other/ this shalt thu be sure of forthyne own part/ to condemn thyself/ performing the same self things that thu condemnest him of. Moche more than/ if it be left in writing/ as this outrageous slander is/ that he was a man pervert and almost wood. Though I and such other which have red over Pantolabus jest here/ ded not judge him a fellow of a perverse opinion and doctrine/ and a Bedlam beast more than mad/ the said jest itself would do it for us. Therefore let him not say that we judge him again here/ for his own filthy fruits declareth him. How abominably the scriptures are here perverted for a traitorous popish purpose/ to uphold the filthy kingdom of Antichrist/ it will be evident to him that shall search the places. 4 Now cometh here one in/ borrowed of the first chapter of saint Paul to the Romans Mark the good workemanlye handling (I pray ye) thereof. Sicut non probaverunt (saith he) habere Deum in notitia/ tradidit ●llos Deus in reprobrum sensum. As they have not regarded to know their lord god/ so hath he given them over into a lewd mind. And what is this text to the purpose to prove that johan Lambert was a man pervert and almost wood? This is there a conclusion of an old stinking matter of yours going but a little afore/ and therefore let it not be left so cowardly behind you. Relicto naturali usu femine/ exarserunt in desyderiis suis in invicem/ masculi in masculos turpitudinem operantes. They which have unrightouslye with holden the truth of the lord in unrighteousness/ leaving the natural use of women/ have burned in lusts among themselves/ working men with men unspeakable filthiness. Be ashamed wretches/ be ashamed/ and bestow ones the scriptures whereas they should be bestowed. Learn to amend your abominable living/ and leave to blaspheme the poor innocentes by them. For if ye can no rightlyar bestow them/ truly if your writings come to our hands/ we shall teach you the right way/ because your own shepherds are slack. A mystery. 1 Which would make good. With tongue and pen. Before all men. 2 That in the Mass. Nothing else was. 3 But a signifycation. Of Christ's passion. 4 Ne sis sapiens apud te ipsum. Prou. 1. ¶ The opening. 1. THough this verse agreeth with his other fellow in sound/ yet doth he not agree with him in matter/ & therefore I have dissevered them. It is not all one to be wood or mad and to do good/ & therefore I have put the good doer from the mad. Pantolabus saith here that Lambert would make. Than is he much better by his own report than is his holy generation/ for they have ever marred▪ yea/ farthermor he saith that he would make good. He cannot so report of his own monstrous muster/ for they have made all things evil. No● one thing is there under the heavens/ that they have not defiled with one kind of idolatry or other. Besides their hypocrisy whoredom/ Idleness/ buggery/ and the devil and all of such vices/ their shameful abhorring of marriage/ their superstic●ouse forbidding of meats/ and their abominable perverting of the scriptures with their sophistry/ sorcery/ wiles/ witchcrafts/ decrees/ decretals/ acts/ clementines/ extravagantes/ privileges/ bulls/ & provincial synodals/ making plain merchandyce both of the bodies and souls of men. This have they done before all men both with tongue and pen/ like as Pantolabus here reporteth of Lambert. 2 I wist weal this goodness had a tail which at the latter end would not seem very good. Lambert both with tongue and pen was a continual adversary to their holy Mass/ which is their principal market/ and that is the cause that he is here registered for an heretyq̄● yea/ marry set/ now understand the matter much better than I coude afore. Now can I tell you what heresy is as ye take it/ and who be the heretyques that you mean. Not they that speak against the father of heaven with Sabellius and Arrius. Nor they that blaspheme the son with Porphirius and Photinus/ Nor yet they which impugn the holy ghost with Macedonius and Eunomius. But they only which reply against your Mass/ made by so many holy Popes. They poor souls are alone in this your Genealogye/ and none other heretyques else. By this we perscyve that ye are those ill stewards whom saint Paul speaketh of/ that seek your own and not jesus Christ's/ making of your bellies your God. your vain glory (saith he) will be your confusion/ for nothing ye saver but that which is earthly. What is your Mass else but a gawdishe foppery or a toy of your own imagination? no more is it like the holy supper of Christ/ than the earth is like heaven or filthy dirt like gold. No/ make of it the best ye can with your lights/ vestiments/ copes/ jewels/ aultres/ Images/ organs/ prycksonge/ sensings/ & the devil and all/ as the pagans ded in their old sacrifices before their Idols. 3 If Lambert granted you that in your Mass so patched and peced with papistry was a synifycation of Christ's death/ ye were moche to blame so to burn him. For he granted you more than any man will do else/ that is godly wise and learned. But surely he never granted that to your Mass/ but to the most holy supper of the lord/ and therefore ye have mysunderstande his sayings. In your Mass is nothing but that ye make yowrselues by the virtue of Arystotles' realyte. No/ though ye vii times breath over it/ Hoc est corpus meum. For christ is never made but in us/ and that is by the virtue of his word truly taught. And that is the cause that Saint Paul ded say. So oft as ye shall eat this bread and drink of this cup/ ye shall show the lords death till he come. When Christ bad ye do it in his remembrance he bad ye not make him again. The trayveling woman which is with child in the Apocalyps/ betokeneth Christ's people/ having him within them and not without them. More over David saith that the beautiful doubter of the king is all from within. your Mass mongers turn their tails to the people & preach to the wall as Antichrist hath thought them/ but never turn they to them declaring the true meaning thereof/ as Christ hath commanded. And therefore their filthy sacrifices are Antichrist's and not Christ's and that they make there is an Idol and no God/ and therefore unmeet to be worshipped. They shall arise in the morning (saith the lord) and not find me/ they shall call unto me when I shall not hear them/ and when they hold up their polluted hands/ I shall turn away my face. 4 Nothing to the purpose is this allegation of salomon's proverbs. ●esis sapiens apud temetipsum. To prove that the Mass is somewhat more than a signification of Christ's passion. And again the text is falsely placed/ for it is not in the first chapter/ but in the iii This crafty conveyance of yours/ is to play boo pepe with the simple people. ye ruffle out your scriptures/ but when men shall seek them/ they shall be sure not to find them where you appoint them/ least they should with them find out also your jugglings. This is now the iii time ye have played this touch/ let your conveyance be somewhat cleaner. If ye lay that text unto Lambertes charge/ that he was to wise in his own conceit/ ye do him much wrong/ for that concept is yours and not his. you have for that foolish conceit of yours/ putta side all the wisdom of God. Utterly despise you Christ's institution/ accounting him/ but an ydyote fool that could not make soche solemn preparations as ye have made. Full little considered you in the same self chapter. Quod abominatio Domino est omnis illusor/ & cum simplicibus sermocinatio eius. Abominable to the Lord is e●eye disdainful scorner/ where as the simple disdained shall know his secret counsels. The mocker will he lawgh to scorn/ and yet will he give his grace to the lowly. The wise shall possess his glory/ and the bragging of fools/ confusion. A mystery. 1 And utterly He ded deny. 2 That Christ unfeigned Was there contained. 3 Both ryastye And substancyallye. 4 Quotiescuncque manducabitis panem hunc▪ & calicem bibetis etc. 1. Cor. 10. The opening. 1. verily these poesies are strange & diverse. They make me to remember the procession of Maydston in kent. For some of them dance like great giants and are eight syllabes a piece. As this verse here afore. But a signification. Some come dopping after like little hop on my thumbs/ and are but four syllabes as. And utterly/ with his fellow as short as he. And therefore it is but mad gear. But what is it (I pray you) that Lambert ded deny? That Christ was his Lord. No verily ded he not/ but stood stedefastlye by it unto the very death/ that he was his only saver/ peacemaker/ health/ righteousness/ and redeemer. He alone was the lamb that died for him. And he alone was the head of that church that he was a member of. In this faith persevered he unto his latter end/ and in the same departed unto his lord God. yet sought your generation by most turkish tyranny to compel him to remove his foot from that rock. But merciful was that lord unto him. In the mids of the fire denied not he his verity/ but departed hence with the clear victory over you. Non of the Pope's sworn subjects died he/ but the very true servant of jesus Christ. 2 His denial was in deed that Christ should be contained in the bankett of your blessing. Remember first from whence your blessings come/ and out of whose authority they sprang first of all. Saint johan saith in the Apocalyps that the Dragon (ye wot whom he meaneth) gave his authority/ seat/ and power unto the great Beast that arose out of the see. And in an other chapter following he saith also/ that the worldly governors/ as emperor's/ kings/ and princes/ should apply their strengths (which consisteth in their laws/ swords/ & scepturs) unto the same filthy frere. Of this Beast have you that mark wherewith ye buy & sell. your ●yles and havings are not of Christ no more are your miters and typpettes. If he would have sent forth such ministers/ he needed to have gone no farther than to Annas and Cayphas/ Ioān●s and Alexander/ with other of the same affinity/ for they were of a kindred provided of God to such offices of extern observations/ but yet not to make new gods nor yet to sense images. your uncommanded exorcysmes and blessings are none other than the plain practises of necromancy. By the virtue whereof/ though ye may with your Pope fetch the devil from hell (for your sacrifices are all one) yet can ye not draw the son of God out of heaven and so make our creed of non effect. 3 yet can ye not out of your ragged realyte/ borrowed of the Pagans learning/ for ●ant of scriptures to your mind. There will ye have him to be really/ only when ye shall command him. That is to say/ that the thing there in sight made of flower and water/ is very he in deed by the virtue of your office. ye will have him there also substantially in his own proper person/ in length and in breadethe/ in form● and proportion/ with flesh/ blood/ skin/ bones/ hear/ tethe/ and nails. ye are very cunning work men that ye can do so much in so little time and with so few words. But ye can not tell us whether he sitteth or standeth/ lawgheth or weepeth. I think verily he might weep in deed if that natural affect were now still reigning in his glorified body/ like as he sometime wept upon Jerusalem/ to se his dear heryta●e so wretchedly abused of you. I can not/ but moche marvel that ye require so great honour to those wares of your making/ & so little worship to the eternal testament of jesus Christ. Why hold ye not up that everlasting treasure before the people? Why tell ye then not that he is therein both really and sus●anciallye contained? No/ ye will none thereof. For it is neither to your spiritual commodity nor yet avauntage. ye will cruelly persecute it and blaspheme it making the people to believe that it is most detestable heresy. 4. your text here of/ Quocies●unque manducabitis panem hune/ et calicem bibetis & c. is nothing at all upon your side/ but directly against you. So oft as ye shall eat this bread (saith Saint Paul) and drink of this cup etc. Here is the communion of Christ's holy supper not called Christ himself/ but bread & drink received of christ. Moche less than is your waffer cake christ which you have received of the Pope. A curtal have ye made of that text/ cutting away this tail clean from his rompe/ Morten dominianunciabitis donec veniat/ least other men should know the truth of the thing & what were the true office in that ministration. Herein are ye told that when ye so ●ate/ ye should show the lords death till he come/ but that will ye never do. If ye mark weal the same (Till he come) your realite and substancialite of Christ's presen●●. there bodily/ will soon apere nothing at all. Both here & afore ye have written it ryallye with a y in both your prented copies. If it be your fault/ ye are but a fool in your own occupation. If the fault be of your ii prenters/ than are both you lewd for teaching of them such wytcherye as they can not understand/ and they beastly also to believe soche blind beggery/ ministering it so a broad for money. ye offer us here again in both your copies one chapter for an other/ and I am very glad of it. For in so doing/ ye bring us to the truth of your matter. In that ten chapter is it written. Nolo autem vos socios/ fieri demonior●● I will you in no case (saith Saint Paul) to have fellowship with devils. ye can not at ones be partakers of the lords table/ and of the table of devils. That is offered to your Idols is no meet refection for the Christians. As your daily sacrifices are/ which ye make before the Images of your altars/ and not before the people of God. It should seem a far other catinge and drinking that Saint Paul doth mean/ than this your morning breakfast is/ by that which goth afore there. For he saith that all the father's afore Christ's coming. As Adam/ Noe/ Abraham/ Moses/ David/ and such other ded eat of one spiritual meat/ though that Christ came long after/ yet had they never your white God with so many blessings. A mystery. ● But like a fool He was set at school. ● By a divine For to decline. 3 This prono wne hoc. 4 Hoc est corpus meum. Matth. 26. ¶ The opening. 1. WOrshyplye doth this Poet bestow his wits here/ if ye mark him we'll/ flatterynglye fawning upon some great pillar of his church for a vantage/ though it be not upon his good lord of Wynchestre. A common custom is it of these vain hypocrites and idle witted papists/ to cloyne with all crafty colours and ingyns possible for to creep into the favour of those that the world lawheth upon. Woe be unto you false prophets (saith Ezechiel) that some pillows under men's arm holes and bolsters under their heads/ to catch souls with all for lucre. Moche better (saith Solomon) are the stripes of a lover/ than the frawdelent kisses of a flatterer. More profit is it to be chastened of a wise man/ than to be deceived by the laughing of fools. Soche a false flatterer would not David regard/ but commanded him straight ways to be slain. By these flattering metres it is easy to perceive what Pantolabus seeketh here. A benefice of my lord to sing for butterflies/ that the profyghtes thereof might pamper him up in all idleness. And for that he hath magnified his good lordship here with a lie/ in reporting him to prove Lambert a fool in the disputation of their sacrament/ and to set him again to school to decline this pronoun hoc. But I fear me they will prove fools both/ his good lord and he/ ere the matter be fully ended. 2 The divinity of this great divine of his/ will scarcely apere good sophistry or yet simple grammar after old Alexander's rewles'/ be it once tried by the scriptures. I think it be no better than course legerdemain/ for all these glorious glaverynges. Divinare is sometime to guess at a venture/ and thereupon (I suppose) he calleth him here a divine/ and not for any truth he hath uttered therein/ or in any other godly matter else as yet. Not only is this great pillar of holy church thus registered here of Pantolabus in this his genealogy of heresy/ that he should be good lord unto him in an other matter/ as if a benefice fell that he might be preferred for this his good zeal/ but also his good divinity is put in here with him. The nature of this dowtye divinity is to stand moche in the declining of pronownes'/ as he hath here full poetically described it. This was in the old time but boys play in the grammar scoles/ and now it is taken up for high divinity in the consistory schools of the papists/ to prove Christ really and substantially present in their sacrament. Like is it to be no small matter for men to be burned for/ be they have done with it/ that hath so substantial proves or arguments. Necessary is it to decline a pronoun we'll/ for him that will know the mystery thereof after their meaning. Now forsooth here is godly Christian learning crept lately into England for the maintenance of their new Christian believe. 3 somewhat must these bragging hypocrites have always to blind with the eyes of the simple/ which never seeketh out their wiles. So foolish are they that they nothing else believe/ but that they have in falsehood taught them/ as the blind with the blind so falling into the ditch. Here is it boasted of Pantolabꝰ that his good lord of Wynchestre that great divine proved lambert an heretic with this pronoun hoc. The sentence that Christ spoke at his last supper among his disciples and brethren/ had neither hic nor hoc/ for it was in the Hebrew speech which hath neither of both. Wherefore the declining of hoc maketh nothing at all for the trial of any verity therein. More to the purpose had the comparing or conferring of that Latin pronoun with panis or with corpus been/ than the declyn●nge thereof. That is yet all together to foolish. I put Wynchestre and Pantolabus the case/ that the Hebrew hath not the newtre gendre/ as it hath not in deed. How will they than with their new divinity decline their pronoun hoc? I think both their wits will scarcely we'll serve them/ having no better help than themselves. Erasmus saith also in his annotations/ that this verb substantive est/ is not in the Greek no more than it is in the Hebrew. I marvel how they would handle this matter also if they should grammaticallye decline it. It is a world (they say) to hear fools prate when they be upon their alebenche. 4 Now cometh forth the text/ that must make up all their market/ if it be not all together against them/ which is to be feared. We find not in the gospel neither of Matthew Mark/ nor Luke/ nor yet in Paul to the Corinth's/ that Christ breathed upon the bread when he said/ Hoc est corpus meum. For all they make mention that it was out of his hands and delivered to his Apostles before he spoke those words. Therefore that breathinge of yours upon the bread/ is but a new sound toy of your own sorcery/ to make men believe that ye are great doers by the virtue of your oylinge and shavings. He gave thanks in deed unto God his father but the words of his thanksgiving (which were the words of his consecration) he lest not here be hind him/ soryow to df your feats with. For he knew you subtle work men. ye have always a crafty custom (for your occupation is nothing else but craft) to geld your scriptures of so much as ye think should discover you. Quod pro vobis tradetur/ had as good place and was as weal allowed in Christ's consecration (as you falsely take it) as had Hoc est corpus meum. And I think verily that y● one declareth the other after his meaning/ but not after your subtle meaning for your advantage. He called that his body that should be betrayed for them/ now construe you the rest because year so cunning in constructions. By as clarkly divinity as you do use here/ a man might axe you whether ye call that hoc of yours/ this or that? As this is my body with sitteth/ or that is my body which ye have eaten. For he bad them both take and eat/ and paused somewhat after/ before he said This is my body which shall be betrayed for you. ¶ Amysterye. 1 But like a block. He had nought to say. Nother ye nor nay. 2 Where for like a daw. He was judged by the law. 3 To be drawn verily. And burned for heresy. 4 Confuse sunt sapientes. Hiere. 3. ¶ The opening. 1. Xerxes' the cruel king of the Parthyanes' in his frantic fury made proud preparations of ten h●ndreth thousand soldiers against the Greeks/ yet was he at the latter slain but of one simple captain called Artabanus. Very like is it to be so here with Pantolabus if he taketh not heed. Though he hath upon his side the Pope's great army or infinite host of cardinals/ bishops/ suffragans/ archdeacon's/ chancellors/ officials/ commissaries/ deans/ prebends/ colligeners/ doctor's/ bachyllers'/ persons/ curates/ priests/ layers purgatory prowlers/ and holy water mongers/ with hats/ hoods/ miters/ scarlettes/ furs/ cats tails/ commissions/ scrolls/ cytations/ pardons/ surpleses/ crysmatoryes/ stoles/ and oil boxes with the devil and all/ yet shall poor Christ with one blast or puff of his mouth overthrow him. Here scornfully disdaineth he johan lambert a poor member of his/ full blockyshlye calling him a block having nought to say (he saith) when his reverend lord disputed with him/ neither yea nor nay. And I believe it weal. For Lambert afore had learned this wise lesson of Solomon. Ne respondeas stulto juxta stulticiamsuam etc. Answer not a fool according to his folyshnesnesse/ least thou apere like to him. He considered also that his master jesus Christ had very few words before Annas and Cayphas/ and non at all before Herode/ least he should have given that was holy to dogs and that was precious unto swine. 2 What skilleth it how dawyshe and fo●yshe you judge him which have no judgement that is godly/ whiles Christ hath promised him a plenteous reward in heaven for that he suffereth here of you. Saint Paul saith that the word of the cross is evermore judged foolishness to them that shall perish. But unto them that shall be saved it is the power of God. In that he was judged by the law at your procurement/ he hath that reward which his master promised him/ & that he his self had afore. If they have persecuted me (saith he) they shall also persecute you. For no better is the servant than his master. If your mad modye generation called Christ afore time/ samaritan/ drunkard/ devil/ heretic/ & traitor/ what marvel is it though you following after in the same self fore steps call so his poor member? No less reward hath johan Lambert (as I believe) for suffering your violence at London/ than had Antipas the faithful witness of the lord which was cruelly slain at Pergamos. For that strong victory which he had over you/ not being overcomen in his faith by the terror of death with you procured him/ he hath now of his lord God that sweet Manna which is hid from the wise of this world/ & that fair white Stone which hath the new name written that no man knoweth save he that receiveth it. 3 A great sort of your shorn generation ●o ere drawn to the gallows in the second year of king henry the forth/ and now in our time also for betraying this realm to the Pope as I have told you afore/ but at them ye triumph nothing at all. friar johan forest a wise prelate of yours was both hanged and brent for heresy and treason/ yet is he non of your genealogy. The marquis of E●etur/ the lord Mountegue/ sir Edward nevele/ sir Adryan foscue/ & a great number of traitors more/ suffered death openly/ yet are they not here remembered. But easy it is the cause to conjecture/ for they were your friends. They died for the liberties of your whorish church/ as ded your holy traitor Thomas Becket/ to maintain ye in all pride and voluptuousness. ye know what ye do weal enough/ though/ ye be not all with the godly wisest. your quarrel in this jest is only against heretics/ specially against such as hath deminisshed your livings. As this Lambert was one/ whom here ye repart to be burned for heresy/ not ill apaid thereof. To them that are brent for Christ's verities sake/ remaineth the same crown of righteousness/ that remained unto Polycarpus the Bishop of Smyrna/ which was also brent for the same for when the rightful judge shall come at the latter day/ that now seemeth right in your eyes will than apere otherwise. Nothing shall there be decysed after your popish laws/ but all according to that word whom ye now condemn for heresy. 4 For a custom in a manner ye take it/ falsely to allege your scriptures. And to amend the matter ye have made it false Latin/ whereby I judge you but a single sir johan. ye occupy here the feminine gendre for the masculine. I suppose it is for some good love ye bear to that gender out of the right rule. If these fawtes had been but in one of your copies/ we might have thought it the printers negligence. But now we are compelled to judge it your ignorance. Confusi sunt sapientes/ is not in the iii chapter of Hieremie/ but in the viii And it is there spoken of those priests and preachers/ which ministereth unto the people dying learning for lucre. For it followeth immediately after/ Verbum enim Domini proiecerunt/ & sapientia nulla est in eyes. The word of the Lord have they thrown at their tails/ and have now no manner of wisdom. Their rebuke (saith the prophet) is open/ for they do abominable things/ yet are they not ashamed. No/ they will know of no manner of shame. If this be not spoken of your filthy generation/ I report me to you. ye would fain have it serve for Frith & Lambert. As who should say: They were confounded of your bishops for all their wisdom. No/ no/ your bishops are confounded by them/ though the worldly eyes saith it not. And they are departed hence with victory in the verity. A mystery. 1 Next after him Came in a limb. 2 Of Antichrist An Anabaptyst. 3 One Peter Franke. 4 Hi sunt fontes sine aqua, quibus caligo tenebrarum reseruatur. 2. Pet. 2. ¶ The opening. 1. imagine you never so many crafty colours/ yet can ye not hide a wolf. Now couple ye these good men with the anabaptists/ the more to blemish their names/ though they never agreed to that superstitious sect. Rather should the anabaptists seem to be of your sort than of theirs For they have in a manner the same opinion of fire will/ & of justification by works that you have. They will obey no temporal magistrates/ and no more will you but by compulsion. They force not to break their oath of allegiance/ & no more do you. They would have all men's goods in common/ & so would you also/ your own always excepted. And this foredele of them ye have in that article. ye are sure in every man's goods to have a portion by tittle of tithes/ offerings/ confessions/ testaments/ masses/ & so forth/ doing little or nothing for it/ and so are not they. And therefore I can not see/ but ye are a member of theirs/ as dangerous/ coyeshe/ and diverse as ye make it. Marry in deed a zeal they have unto the Gospel/ though nothing to knowledge/ which you never had yet/ but a most bitter hate in the stead thereof. And therefore ye seem rather to be limbs of the devil (which hath been a murderer in your spiteful generation ever since the beginning) than of any congregation that is godly. 2 If ye knew so weal what an Antichrist were as ye can name him/ ye should here pluck yourself by the nose hard. But I perceive weal now ye are but a witless fool. It is not y ● ●ebaptisynge or retyncting again in water that maketh an Antichrist/ but the obstinate resistance of that heavenly verity which Christ once taught. He is a very Antichrist which under Christ's tittle playeth a part clean contrary to Christ. As where as Christ was meek/ gentle/ sowlye/ merciful/ peceable/ poor/ pitiful/ just and true. He is cruel/ fierce/ froward/ frantic/ tyrannous/ proud/ vaynegloriouse/ spiteful/ wicked/ and false/ and yet is all done in Christ's stead what blasphemy so ever he worketh. Antichrist after the scriptures is he which calleth himself holy/ changeth the laws/ observeth days and times/ doth many false miracles/ denieth Christ/ destroyeth people's/ woundeth unto death/ assoileth for money/ judgeth evil good and good evil/ is worshipped of Princes/ burneth in concupiscence/ and shall be destroyed with the only breath of God's mouth. Now blow in both your fists/ & tell me whom they mean. ye know I am sure 〈◊〉 they are which worketh all these feats/ else are ye a man of very small experience. But here peradventure ye play Tom Nytygo. ye know it/ but ye will not be acknown of it. 3 To ascertain you fully of the matter/ the great Antichrist is your whole clergy with the layte of the same false faith. Of the which your holy father the Pope with his college of cardinals is the head/ All patriarchs/ Archebishoppes'/ metropolytanes/ bishops/ layers/ doctor's/ priests/ presones/ curates/ monks/ canons/ and nuns are the body/ & the four orders of friars which came last of all are the tail that covereth his arse/ which is now cut of in England/ and therefore he is there become a curtal. This is the great body of sathan which ministereth to the world all filthiness of idolatry and necrolatrie. What Peter Frank was by his life (whom ye call here a limb of Antichrist) I can not justly report/ for he was of an other nation. But if that man's life may be called good/ whose end is godly and perfect/ I dare boldly say that his life was good. For in his death confessed he the Lord jesus Christ to be his only saver and redeemer/ which is the true seal mark of the servant of God. In the mids of the fire also he stood without fear/ sorrow/ trembling/ changing of countenance/ or dissolute moving: which were plain tokens of a conscience not troubled/ but ascertained throughly of a moche better life after this life. This learned I in Colchestre of them which were by his only death or patient sufferance/ converted from your papism unto true repentance/ where as nothing afore coude convert them. 4 A very thieves part have ye played here with the text/ which ye have taken out of saint Peter's second epistle. Hi sunt fontes sine aqua/ quibus caligo tenebrarum reseruatur. For ye have left out of it no less than these four words/ & nebule turbinibus exagitate. These (saith saint Peter) are the wells without water/ & clouds carried forth with tempests/ to whom is reserved the mist of darkness. This was never spoken for any that ever yet died for the verity. But for such subtile sooth sayers as deceive the people/ living here in all voluptuousness. For thus beginneth the chapter. Fuerunt pseudo prophet in populo/ s●cut & in vob is erunt magistri mendaces. Amongst the people were false prophets/ like as there shall be among you dying masters also. These shall privily bring in damnable sects/ denienge the very lord that bought them. Many will follow their voluptuous ways/ by whom the verity shall be blasphemed. For covetousness shall they with feigned words make merchandise of you (saith he) but their judgement is not far of/ neither sleepeth their utter damnation. All this with moche more yet following of Balaam the false prophet/ and of Sodom and Gomor/ is spoken of your filthy spiritualty/ if it be indifferently marked. And therefore keep it unto you as your own proper good/ and turn it not unto those post men which have no portion therein. A mystery. 1 Which said full rank. That Christ and God. Took not manhood. 2 Of mary the virgin. Which was without sin 3 Verbum caro factum est. joan. 1. ¶ The opening. zealous would this Poet fain be scene in his holy mother's quarrel by the vyllenouse contempt of other. But mark the end of it. whiles he rankelye accuseth other men of heresies/ he playeth the rank heretic his self. He divideth me here Christ and God by intermingling a conjunction copulative/ as though they were ii and not one. Though Athanastus made a difference of the godhead from the manhood/ yet knit he them together in Christ. But this rank heretic Papist dissevereth Christ from the godhead/ so making our lady the mother of ii children. He willeth also by this proposition/ that Christ being man afore/ should take his manhood with God again in mary. Thus concludeth he iii abominable heresies in one. In this had he need to go to school again with his great divine/ & somewhat better to be taught to decline this matter. Ranker heresies than these/ were never taught of Martion/ Manes/ Arrius/ nor Eutices/ the greatrest heretyques of all. Therefore Pantolabus may weal stand in the fore ward of heretyques/ & be first here of his own genealogy. But he is sure to have no harm of the bishops/ for their smelling serveth them not that way. But see how true the promises of the lord are. He that layeth a snare shall fall into it. Who striketh with the sword/ shall perish with the same. And he that judgeth his poor brother/ condemneth himself. Well/ blessed/ be the name of that lord. 2 The doctrine of these papists have a great shine of godliness/ yet is it but filthy hypocrisy. The blessed virgin mary which was the elect mother of Christ/ detesteth soche frivolous and blasphemous babblings as they give unto her. As that she was without sin in her conception/ with such other foolish fantasies. Was not her father a sinner? was not her mother an offender? Was she not brought forth in Adam? Declined not she with all other? Had she no need of Christ's sufferings with other? Though the papists supersticiouslye deny all this/ yet doth she sweet virgin affirm it. My soul (saith she) magnifyeth the lord/ and my spretereioyseth in God my saver. What needed he to have been her saver/ if nothing had been in the way to condemnation against her? Oh/ blasphemous here tyques and excertable papists/ which thus deny her the benefight of our redemption. Christ came to save sinners only/ and not the arrogant righteous/ which had no need of hi. Like as ye are false iusti●iaryes/ so do ye bestow your stodyes. She never covered as you do with the proud Pharisee/ not to be as other men are. But she was weal contented to be of the common sort/ to be exalted up from meekness. And as touching Peter Frank that he should deny Christ to take manhood of her/ ye lie falsely of him. He died in no such wicked opinion as many have credibly reported. But something ye must needs lay for yourselves/ when ye have done such murder and mischief. 3 Full like a wise clerk bring ye forth that text: Verbum caro factum est/ the word became flesh/ and like a fleshly gentylmanne. I marvel where this clause was afore/ that ye joined not God with Christ therewith/ but made them two by the virtue of your conjunction copulative. ye do many mad miracles/ when ye come to your own wits without the scriptures. In ipso vita erat/ saith the Gospel afore. In that word was the life and the light of men. But of that word will you fetch no light/ nor yet suffer other men to fetch light there/ so far as ye may withstand it. They must fetch light at you/ & yet ye are those foolish virgins that Christ speaketh of/ whose lamps are out/ for ye are chaste geldings all. ye are that foolish fig tree which hath nothing else but leaves. When ye are in your most pride/ ye shall wither away like a thing of nought. It is not this text that confuteth the ungodly opinion of the anabaptists. For all they believe that he became flesh. But to prove that he took that flesh of the virgin/ we must go unto the strong promises of God made unto the Serpent/ to Abraham/ and to David. That Seed of the woman (saith the Lord) shall tread the on the head. In thy Seed (saith he to Abraham) shall all the kindreds of the earth be blessed. Blessed is the fruit of thy womb/ saith the holy ghost in Elizabeth to Marie: and so forth. That illius and that Tui in the texts must be groundelye remembered/ & than shall they not be able ones to hiss at it. A mystery. 1 Next after this Came in ywies. 2 Barnes the blind That never coude find. 3 By night nor day The right path way 4 To Christ's lore. 5 Qui perversi cordis est, non invenit bonum. prover. 17. ¶ The opening. 1. BRagyngly still brawleth this babbler and can find none end of his insolent madness. The mouth of a witless nodye (saith Solomon) poureth out all foolishness. The heart of a fool (saith Ecclesia●ticus) is like a pot that is broken/ for it never retaineth wisdom. Here is now moche matter against Robert Barnes/ and all is not worth a nut. Now cometh Pantolabus in with his rhetoryckes of this & yrcey● It is very hard aboard with us when we are driven to such narrow shifts/ that we must needs have to make up our metres/ verily/ ywys/ & certain with soch like. They that are exercised in making/ will judge those metres lousy. But it is learning good enough for the graceless Papists/ like as draff is most fit for swine. The more foolish the better for than/ & the more dawyshe it be the fitter it is for their gross wits. No/ they will be none of these new heretyques they. The wisdom of this world hath taught them an other lesson than so. They will sleep in an whole skin though they should to the devil for their errors. Next after this shall come in somewhat/ but I think no great wisdom into Pantolabus brain/ unless he change from this frantic frenzy into some purpose godly/ and repent soche wilful woodenness. But I doubt very moche in that. 2 I think in conscience that a blinder beast than Pantolabus/ is not this day alive. If I had nothing else/ but these blind poesies of his to bear me witness/ they were sufficient enough. For such blind beggery yet saw I never/ & so garnished with the scriptures. O blodering Balaamites which study nothing else/ but to provoke the people to follow your whoredom. What Barnes was in the just quarrel of God against your blind beastly kingdom of Antichrist/ we are not so blind but we know. And if our testimony should fail/ the works which he compiled are sufficient witnesses to declare his godly wit and learning/ of the which we have scene more than ten under diverse tyttles. So blind is your popish generation that they never yet were able to answer one of them. Which of you all with your dirty divinity hath yet soluted but the least of his arguments in his book of priests matrymoney or yet of the Masses abusion? Nay/ ye are none of those. It is enough for you to cry heretic/ heretic/ when ye play non other but an heretyques part yourselves. Never are you good in Christian disputations but when ye have halters and fire upon your side. Very blind Asses ye apere now a days/ for any good learning ye show/ & that is we'll scene in the treatise of Standys●e/ in Bonner's declarations/ and in this worshipful work here of yours. 3 I pray you heartily what sweet paths have you found out ever since the year of our Lord a M. and one? In the which year was sathan your great grandesyre set at large by your holy father Pope Syluestre the second (which obtained of him by necromancy/ to be saint Peter's vicar) to work in the world all mischief by you which are his right fashioned members. I think the ways are wonderful/ if we should lay th● out here together. Neither have you spared the night nor yet the day to find out all filthiness. Deed not you find out the worshipping of Images/ the praying to roads/ the kneeling to ladies/ the kyssinge of relics/ the sensinge of aultres/ and the seeking of shrines/ with such like abominations? It is unspeakable what number of souls ye have lost by these & such other path ways of yours besides your own wretched souls. This ded ye never yet recant/ by protesting unto your cures. Good people we have led ye wrong ways by these uncommanded sacrifices & heythnishe worshippings. No/ I dare boldly say before God and man/ that ye never yet repented it for all your oft going to confession/ so far are ye from grace and all godliness. The lord of his great mercy deliver once his people of that malignant generation of yours For never shall they be but blind/ so long as they have you for their guides. 4 Here ye are not ashamed to accuse good Doctor Barnes that right disciple of Christ/ that he never coude find the right way unto Christ's lore. As who should say the paths that you lead are the very just ways unto Christ's lore. And this do you write that the people should so believe it. let us pondre your doings upon your most principal feasts of the year/ as upon cristmas day/ good frydaye/ easter day/ and penthecost day. And so see whether they be such ways as Christ hath walked or no. For why/ those paths which he hath gone afore/ are the only ways to his lore. First ye have even song and compline in latin with the sensinge of your aultres to begin the solemnity with/ & these path ways Christ never knew. The next day following ye have matins/ prime/ & hours in the same unknown language. ye have holy water making/ procession/ and high mass with double sensinge of Images. ye have at night again evensong and compline with sensings. With these abominable ways and such other was Christ yet never acquainted. But he demandeth of you this question by his holy spirit in Isaiah/ who hath required these things at your hands? concluding with you/ that his ways are not your ways nor yet his paths. Therefore all your pretenced colours are false here. 5 Full true is the clause which ye have here alleged out of salomon's proverbs/ saving only that ye have changed the time to come into the time present. Qui perversi cordis est/ non invenit bonum/ say you. And it is there. Non inveniet bonum. Who so hath an heart given to mischief/ shall in the conclusion wine no profit thereby. I marvel ye took not with it the clause next following. Et qui vertit linguam incidet in m●lum. Likewise he that hath an overwhart tongue/ shall come to a mischief. This might have been a premonishment for you/ that ye should not thus have raged to your own confusion. Of a wonderful nature are the scriptures/ that they never will serve you unless they be perverted/ mangled/ & spoiled of somewhat. This text here alleged agreeth better with no man than with you. For I think the devil hath not a more perverse stomach than you have as your fruits here declareth. I marvel ye marked not this in the chapter afore. He that disdaineth the poor/ blasphemeth him that made him. And he that is glad of an other man's hurt/ shall never be unponnished. Almost in the end of that chapter/ is this text for Barnes. Preciosi spiritus/ vir eruditus. A precious spirit hath he that is learned/ specially of God. Though your whole generation denieth him this/ yet is it known to the Christian world by his godly works to your utter confusion and shame. A mystery. 1 But evermore By mean of ambition Deed so we sedition. 2 He said certain In words plain. 3 It coude not be found That we were bound. 4 To be obedient. 5 Vir apostara iurgia seminat. Sap. 6. The opening. 1. YDyotyshe and foolish are your poesies evermore and full of blasphemose lies. Malyciouslye accuse ye here doctor Barnes of ambition/ which sought nothing less than ambiciouslye to regne after that manner of your proud modye muster. Where as Ambition is in his most pride/ there find ye no fault with him. But there ye worship him with cap/ leg/ and knee/ and would kiss his arse to please him. To curry favel he shall be your singular good lord/ and a prelate most wise and pregnant/ though he have no more godly wit than an ape. Thus at a time Ambition shall be your God/ and yet to rebuke an other/ ye can take him for a vice. Oh ungodly flatterer and false glozing hypocrite. Learn first to see that vice/ where it is most deeply regning/ and correct it in yours self when ye play soche an hypocrites part. For all your creeping and crouching to such ydolouse shepherds/ is for that sweet Ambition whom your heart so sore coveteth. And as concerning seditions and schisms. Not one hath been in Christendom notable these D.CCC. years/ but your false generation hath been therein the chief doers/ as all the Chronicles mentioneth. What mischief ye ded ones in the city of London in king Rychardes' time the second about an horse loaf/ it is shame yet to rehearse/ besides that ye have wrought there & in other quarters of England ever since that tyme. 2 He that doth speak the thing that is true and certain/ & without false colours of cautels doth utter it in words plain/ is moche better occupied than ever were you yet. For that which you have taught in the church and yet do still teach daily/ so but the very doctrine of devils/ so uncertain and untrue as they are. Nothing else are your histories of the Saints but fables/ lies/ and fantasies taken out of Legenda aurea made by friar james de voragine. The promises that ye make to the people concerning your Masses/ that some of them should be wholesome for the pox/ some for the pestilence/ some for the ague/ some for the headache/ some for the fowl evil and such other/ be false and abominably practised of you to deceive the simple for money. And like wise your friday fastings/ ladies psalters/ and rosaryes'/ with beads/ primers/ py●turs/ candles/ holy wax & other wytcherye more. Never are the sweet promises of the Gospel made plain unto the people by you/ but darkened evermore with your hypocrites gloss. Neither will ye enter into the kingdom of God yourselves/ nor yet suffer any other that would gladly entre. All your study is to uphold those mitred Mahomates the bishops to maintain you still in the kingdom of fleshly idleness. And for that ye care not how many Christian souls ye murder. 3 As cunning as ye make ye in finding/ ye show yourself here but a false and a deceitful searcher. ye say first to Barnes charge that he sowed sedition. This is no new thing in you/ but an old used practise in your crafty generation. Of sedition was Christ accused by the high priests/ yet caused they Barrabas that was the sedition worker and a murderer also/ by their instant labour to be saved. Paul was complained of to the debit Felix to be a commotion maker/ not without the false counsel of the bishop Ananias/ yet was he a man most peceable and godly. Happy is Robert Barnes therefore with them so to be noted of. the same self sort. Plain are his words good man/ in all the works he hath made/ concerning obedience dew both to God and to his prince. In all his writings can not I find one clause of disobedience to either of them. manifestly declared he his obedience towards God/ in that he for his truths sake forsook all worldly estimation that he might ●ele have had/ & at the latter end gave his life for it also. And as touching the kings majesty/ his large supplication unto him directed/ is a sufficient wtynesse thereof towards him/ besides the book which he wrote unto him in Latin concerning the lives of the romish Popes. But it will here after apete some other obedience that Pantolabus complaineth of/ than either of these be. 4 I perceive by the circumstance of this matter/ that the holy obedience which Pantolabus meaneth here/ that could not be found out of Barnes/ smelleth towards Rome. For it is a spiritual obedience belonging only to his mother holy church/ which is no congregation of the lewd layte/ but of spiritual prelate's/ as his holy father the Pope with all his college of card makers/ arch byteshepes/ and byteshepes/ dockers/ presters/ and currates. These are the high powers that he speaketh of here after/ to whom he would have us so sore bound to be obedient in pain of deadly sin/ because that his honourable mastership might be looked upon also as a right worshipful curat● among them/ concerning his tithes & offerings. For it is an ill world when the people will not know their duty to holy church. A great decay is it to their holy mother that the cursing sentence is gone. This was the obedience that doctor Barnes coude never find in all the scriptures/ & therefore means were sought out to have him brent for an heretic without examination of his articles. Where as if he had acknowledged this/ he had been still a live. Thus play these romish gentlemen/ coll under the candelstick/ cloynige under crafty colours to clought up their false kingdom of devyllishnesse again if it may be The subtilty of the serpent is not yet all dead/ but lieth still lurking in their generation/ to work all mischiefs. 5 Scriptures have we none of this wretched Papyst/ but either they are wrested/ hacked/ mangled/ or else falsely alleged. Vir Apostata iurgia seminat/ is here now brought in/ which wanteth no lessethan xvii words of the whole sentence to serve his false purpose. And to amend the matter he noteth it the vi Chapter of Sapience/ where is it is not so/ but the vi Chapter of salomon's proverbs. His concordance there deceived him. For that only he sought for this text and not the Bible. And thus ly●th the text there. Homo apostata vir invitlis graditur ore perverso/ annuit oculis/ terit pede/ digito loquitur/ pravo cord machina turmalum/ et omni tempore iurgia seminat. A dissembling person/ a man minding no goodness/ hath all these propyrte●● with him. He carrieth a deceitful mouth/ his eyes winketh wiles/ his feet traceth toys/ he pointeth with his fingers/ he is always Imageninge evil/ and in every place commonly he soweth discord. To this end doth not Pantalabus bring in this text here/ but only to prove Barnes an apostata for leaving his fryres' cote with the Pope's obedience. And in this hath he showed himself here in his own right colours/ a through papist in deed (I will not say a rank traitor) to approve my conjecture afore. Easy is it to see what lieth in the hearts of these pestilent poisoners of the people/ when the forsaking of a pilled frytes cote is so weighty a matter with them yet still. The sequel of that Chapter ded not Pantolabus mark/ for his own amendment & others. For he found it not in his concordance. Sex sunt que odit Dominus/ et septimum detestatue anima eius. Sex things are there which the lord hateth/ and the seventh he abhorreth without remedy. A proud look a dissembling tongue/ hands shedding innocent blood/ a heart Imageninge evil/ feet that are swift to do mischief/ a false dying witness/ and he that soweth discord among brethren. In this clear mirror he might have scene himself in the hate of God/ and a great sort more of his company. A mystery. 1 To the commandment. Of the high powers At any hours. 2 On pain of sin But what ded he win. 3 He was tied at a post. And there ded roast. 4 Onnis anima potestatibus subdita sit. Rom. 8. ¶ The opening .1. MAlice hath so blinded this imprudent prattler/ that he saith not the way he goeth in. And though he doth see it plain enough yet doubteth he not the dangers thereof. And peraventure he needeth nor neither. For the wynker of wiles and the seker out of subtleties hath put him and his company in assurance/ that though they slide a little in the dark/ yet shall they catch no scathe. For nought is it not that they dance attendance/ plainge placebo with Reynarde the fox. At all times shall they be ready to give warning/ if any apparel be towards their whelps. let them do nothing else in the mean season/ but se always that the people obey the commandment of the high powers/ meaning by them the spiritual prelate's. And that they believe as holy church doth teach them after the old customs of their ancient elders/ for these new falshyoned ways are nothing worth. If any be busy with these new books against those high powers/ let them cause their sworn satellites to indite them of heresy. Come they once that ways undretheir spiritual hands/ they shall find less ease of it than either thief or murderer. Therefore it shall be meet at all hours & seasons for him that will live in rest/ to be obedient to these high powers/ though he should for their obedience utterly forsake God and obey the devil. For their obedience is none other. 2 A far diverse obedience is this from all other. For it bideth unto sin/ as witnesseth also the great wise clerk johan standish in his treatise of reporche against Barnes. And I believe it we'll/ for their laws/ commandments/ and customs/ to whom they would bind us/ are nothing else but filthy idolatry & sin. agreeing with the sainge of Saint Paul. That is not of the faith which Christ hath taught/ is wickedness and sin. I wot that of a craft they will say here they mean the king/ though they mind nothing less/ but under that colour to establish again the decayed a●ctorite of their whorish church. Why should Pantolabus else call Barns here craftily/ an Apostata. That clause was not all brought in for nought. The man meant somewhat more than he durst weal utter. But where as he doth scornfully axe this question/ what Barnes ded win by so disobeinge the holy fathers? I will answer it for him/ because he is now dead. He hath won so moche as Christ promised him/ which set him a work. That is/ persecution/ enprisonment and death. And truly that was a sweet winning/ for therewith hath he won also the life everlasting. Who so ever will save his life (saith Christ) shall lose it. And he that shall lose his life for my sake/ shall find it again in the life everlasting. Saint Paul said boldly unto the Philippyanes' that death was unto him a winning. And I know that the liberal hand of the lord is not yet abbreviated. 3 Now steppeth forth Pantolabus as brag a body louse/ and as one deeply learned in the school of scornfulness/ he soluteth his own wise question. He declareth to the world what Barnes d●d● win for not obeienge holy church/ as though men were ignorant thereof. He telleth them with so moche spite as he can weal Imagine/ that Barnes was tied to a post in Smytfelde at London with ii companions more/ and that he there ded roast. But he sayeth nothing (I trow) of the Pope's iii sworn chaplains powel/ Abel/ and fetherston his own sweet companions which were the some day & hour in the same self smithfelde both hanged and quartered for treason. No/ that disobedience toucheth not Pantolabus. I told you afore that he would at the last declare unto you for all his crafty colours what obedience he meant. O holy Rome holy Rome/ thou spiritual Sodom and Egypt/ moche beholden art thou to thy secret lovers in England so workmanly to cloyne in thy cause. As concerning good Robert Barnes whose end is thought without honour of the dainty babes of this world. He is counted among the dear children of God/ and hath his portion with the saints. Though he seemeth lost to the ungodly wise/ yet resteth he sweetly in the peace of the lord. As gold in the hot fiery furnace trieth he his elects/ and as a brent offering receiveth them For such matters passeth not after the blind judgement of men living here in wantonness. 4 Always is Pantolabus like him which tempted Christ in the desert/ whose Apostleship he hath here devoutly taken upon him. Still useth he his old robberies and legerdemaynes with the scripture. Here giveth he us a mangled text of Saint Paul to the Romans/ appointing us the viii chapter instead of the. xiii. If it be not honest play and clean conveyance/ I report me to you. Omnis anima potestatibus subdit●sit saith he in both his copies but sublimioribus is out there/ for serving his spiritual purpose. let every soul (saith he) submit itself to the powers/ but the hyghar powers he nameth not/ least he should have mentioned the king/ myndinge nothingelesse. For he is the higher power/ and God is the highest of all. Powers without higher or highest are always indifferent/ & may be iudgled with/ & therefore he putteth them here for the Prelates of his church. But Saint johan saith in the Apocalyps/ that their powers are of the Serpent/ which gave his authority and seat to that beastly Antichrist of theirs. When Christ spoke of worldly powers/ he earnestly charged his Apostles to obey them/ but in no case to take them upon them. I wondre of the blindness of Pantolabus/ that he perceiveth not what followeth in the same Chapter. Nemini debeatis quicquam/ nisi ut invicem diliga●is. let nothing be done among you but in mutual love/ saith Saint Paul. let charity be the power that you shall occupy/ for that fulfilleth the law. If this power reigned in Prelates/ and were so well taught of them as it is commanded/ neither should the high powers have so much a do in ponnyshinge theft/ whoredom/ and murder/ nor yet so many of their spiritual swarm be whoremongers/ murderers/ & robbers of the common people as they are. A mystery. 1 On his right side Was also tied. 2 A brother of his One garretywies. 3 una enim cachena tenebrarum colligati erant. Eccle. 17. ¶ The opening. 1. exceeding hot and modye is this man still in his matters/ and will not have done with Barnes yet for a little. He now describeth his standing in the fire betwixt Garade and Hierom. But he telleth not which of his own generation hinge that day in the mids/ of powell/ Abel & fetherston. No/ that pleased him not so we'll as this. For these were friends to his holy father of Rome/ where as they were enemies. His eye sight therefore served him not so we'll upon this side as upon that side. The Pope's enemies are the only heretics in his genealogy here/ and not the enemies of Christ and his king. Be that far from him to judge those good virtuous fathers of holy church any heretyques. No/ I warande you/ Cardinal Pole/ friar Peto/ friar Buckenham/ & other rank papists abroad/ are yet non heretyques with him/ but religious upholders of that holy mother of his the church of Rome. Truth it is that Thomas Garade a bachelor of divinity and person of honey lane/ was tied to that post upon his right side/ for preaching against Antichrist. And that ded Christ afore time promise him in Peter for a reward/ if he would be a preacher in his kingdom. When thou wert young (saith he) thou gyrdedst thyself/ & walkedst at thy pleasure. But when thou art old/ thou shalt stretch forth thy hands/ and an other shall gird thee/ leading the contrary to thy mind. And therefore this was unto him a promised reward of his master/ which had no better of the world his self. 2 If Garade were a brother of Barnes/ of a likelihood he was none than of Pantolabus brotherhood/ as were Abel & powel. For if he were/ he would nor register him for an heretic. But I put the case that Garade & Barnes both be now of that bretherhede which God the father hath allowed for his son jesus sake/ as it is most like to be so. For that heritage in Christ is not promised unto them which live here in wanton pleasures and are murderers in contempt of the Christian verity/ but unto those despised disciples that are persecuted & scorned/ and that suffer death for the same. What shall become than of Pantolabus and such other disciples of Antichrist/ which hath with so villenouse spite refused that bretherhede/ it is easy to conjecture/ if they de●olye repent not in tyme. Happy is Thomas Garade that ever he was borne. Not only in that he taught Christ here for an only saver without the mangy merits of men/ but also in that he hath with his own dear life/ sealed as a sure witness unto the same against Antichrist. This singular profit hath he all ready gotten thereby That he shall from henceforth neither hunger nor thirst/ and that God hath wiped away all tears from his eyes. Never more shall he taste of death/ of losses/ nor yet of sorrows/ for the first sorrows are past. Now is he sure to be allowed for a free citizen in the new Jerusalem/ when his lord shall sit in the regeneration. 3 Pantolabus yet still to confirm his doctrine with blasphemies and lies/ allegeth here the xvii chapter of Ecclesiastes/ otherwise called the preacher/ and the whole book hath no more but xii chapters in all. I warande you the man meaneth somewhat by it. In deed this clause: una enim cathena tenebrarum colligati erant/ is in the xvii. chapter of Sapience. But I marvel sore where omnes is become. He was surely laid aside for some cloyning purpose. That chapter is all together of the sore judgements of God/ concerning the Egypcyanes'. They were all bound (saith the wise man) with one chain of darkness. And this was for that they thought still to have in subjection his holy people. Saint johan saith in the Apocalyps that your spiritual cy●e or holy mother church is now that Egypt and Sodom. I pray God ye do not condemn him for an heretic. He saith there also that ye should in your firetes throw forth the bodies of the lords witnesses/ but ye should not suffer them to be laid in graves. Me thinketh he is there very plain with you/ and toucheth you somewhat nyghlye. The wise man in the same chapter of yours appointed out your generation/ & gave ye a lawful warning/ saying there afore. Propter hoc indisciplinate anime erraverunt/ etc. for this cause only do men err/ that they will not be reform (lord) by thy wisdom. For that shall they be wrapped in the cheances of long darkness. Their sorceries and incha●ntmētis shall come to derision/ & their proud wisdom shall be brought to shame. A mystery. 1 And on the left hand One Hierome ded stand. 2 One of that nest As blind as the best. 3 And thus they three Now burned be. 4 Ipsi sibi graviores tenebrae. Eccless. 17. ¶ The opening. 1. I Ngenyouse would Pantolabus apere in this description/ leaving out no circumstance of doctor Barnes burning. Now bringeth he forth Hierome the person of Stepnaye/ declaring him to stand upon his left hand/ as though it had not been known afore. But fetherstone he forgetreth which was a right brother of hi●/ & was hanged there for treason the same self day. ye hear him not tell here on which side he hung. As for the kings matters he passeth not greatly upon them/ but holy churches matters are an other manner of thing. He will not describe a traitorous Papist/ least he should so s●●t forth his own proper image. William Hieriome in deed/ a bachelor of divinity also/ & a man eloquently learned/ for the verity preaching against Antichrist/ stood on the leftehande of Barns in the fire and was brent with him to ashes. And blessed is he that ever he had a life so to bestow against that abominable kingdom of yours. That fire was unto him but a deliverance from miseries/ restoring his soul to that quiet which he hath now in Christ jesu. Not the more unpure was that offered up treasure which the lord left with him in an carth●n vessel/ though the vessel were scorfled in the heat of that flame/ but the moche more orient and precious. For matters stand no● a fore god as you do judge them/ but as he hath determined them by his holy word & promise. 2 To enlarge his poesies with some blind thetoryckes/ he showeth that William Hierome was one of that nest. But what that nest is/ he declareth not/ but leaveth it all blind/ as he is always a blind leader. A nest in the scriptures hath both a good original and a godly signification/ though Pantolabus here mocketh with it for want of good learning. By the wisdom & appointment of God was it first fashioned/ & sometime it betokeneth the true church/ sometime the conscience of man. The false counterfeit church which Pantolabus here maintaineth/ is no wholesome nest in deed/ but the insatiable chaos or bottomless pit that S. johan speaketh of/ which hath darkened the sun that is God's word/ and sendeth forth nothing else but a filthy smoke of traditions & of men's lousy learning with an innumerable swarm of their lecherous locusts. As are mitred bishops/ Gorgio●se Prelates/ priests smeared with grese/ shaven sorcerers/ and chaplains disguised like disardes in a mommerye in many strange kinds and colours. Who can with less honest call a man blind/ than he that is blind all together? Of all that Pantolabus hath here taught in this Genealogye/ is not one scripture truly applied nor yet after any honest sort declared. But as a blind sorgeon or dog leche/ he hath turned it all into one blind eyesalue to blind men all together. True is it in him that Saint johan ded say. Though the light doth shine in the darkness/ yet will not the darkness receive it. Moche water cometh by the mill 〈◊〉 (they say) that the miller taketh not in. 3 Now concludeth Pantolabus his lon●● lousy circumstance conceruinge Doctor Barnes and his company/ shewing us heat that all they three are burned. And not a little glad is he and his generation thereof/ for so moche as they three ded them so deadly noyance by their preachings. It cost them no small study to bring it to pass/ nor yet small diligence and labour to have it so to their mind. But yet had they with it a soul displeasure/ for so moche as there were the same self day & hour iii mighty captains of their holy assembly/ hanged and quartered for treason/ before the same self people. Like as the deaths of these. two. companies were diverse/ so were their opinions and causes. The one sort died for Christ/ the other for the Pope. For uphold ●ge of Antichrist was powell/ Abel/ and fetherston hanged. For helping down his kingdom was Barnes/ Garade/ and Hierome burned. Fortunate are they which suffered for Christ/ for their reward is said forth in the scriptures and promises of the lord. For the other is there neither scripture nor promise. Though they were most grievously tormented before men/ yet was their hope full of immortality which now they feel ineffect. Their souls are now in the hands of God/ and sure to suffer no more torments. Though they seemed before the unwise to die/ yet are they n●w in a life moche better. As sun beams shall they shine in the day appointed/ and judge the nations which are now unfaithful. 4 We'll may that spiteful spiritual t● be called the kingdom of Antichrist or beasi●ye body of Satan/ as the Apocasyps doth name it/ for their beastly working. I think the devil of hell coude not more unreverently and mockingly handle the sacred scriptures/ than this wretched fellow doth. For here he bringeth in a text. Ipsi sibi graviores tenebre/ which he hath both spoiled of words/ astered in sentence/ and destroyed for the true understanding/ putting/ the nominative case for the ablative. And because he would be behind with us in no point of falsehood/ he hath sent us to seek it in the xvii Chapter of Ecclesiastes/ and there is no Chapter so called in the whole Bible. In deed in the xvii Chapter of Sapience I find this clause. Ipsi ergo sibi erant graviores tenebris. yea/ they were worse unto themselves (saith Sapience) than any other darkness possible. This was at that time spoken for the Egipcianes/ and now it extendeth to you papists following them in the same self steps of idolatry. The cause why ye do so dampnablye err/ is that ye will not be reform by the wisdom of God as the beginning of that Chapter specify●th/ but ye take your own ways in all things. Frequenter enim (saith he) preoccupant pessini●/ redarguente consciencia. Oft times do they those wicked things/ that their conscience rebuketh them of When ye have practised deceit/ spoken lies/ exercised filthiness/ done the innocent to death/ with such other feats/ your minds are not always in quiet. In token whereof ye go oft to confession/ yet are your lives seldom the better. A mystery. 1 I fear me sore There will come more. 2 Unto that end Except they amend. 3 Vix corriguntur impij. Eccle. 1. ¶ The opening. 1. Out of no small charity ariseth this fear of Pantolabus/ least any more should come to the end of Barnes/ or be brent in the fire as he was. yea/ so brotherly he tendereth that matter/ and with so much Christian love/ that he would not greatly care to be the first that should accuse a true Christian believer if he knew his faith throughly. As much py●● hath he in those matters/ as hath either the fox upon the chickens or the wolf upon the lamb. I would that Pantolabus should take care for his old shows if he hath them/ and not for Christ's dear members. For they must entre heaven by the straight got as he ded/ & not by the broad way which leadeth 〈◊〉 to destruction. They must suffer hatred/ wrong/ spite/ vengeance/ ill reports/ persecutions/ exile/ curses/ lies/ blasphemies/ enprisonmentes/ thirst/ hungers/ and death of their bodies/ for righteousness sake/ el● shall they not be like members to their head For his spouse is a church that suffereth/ & not the priode gentle woman that, mustreth with miters/ canapees/ copes/ crysmatoryes/ crosses/ cruettes/ and candlesticks. A company of brethren there are underneath the altar (as Saint johan reporteth which daily calleth to the lord to have their blood revenged of that gorgeous appareled gentle woman (which is drunken with the excess thereof and their number must be fulfilled with such poor souls. And till that be finished/ there must daily follow more/ n● remedy. 2 Moche doubt hath Pantolabus for this end. But he had more need to take care for himself/ least an halter be betwixt him and his end. For he hath so plenteously deserved it as hath any other rank Papist of that affinity/ if this jest of his be but indifferently weighed. As for those good men (whom he hee● most cruelly blasphemeth without learning) though their deaths were not very precious in his foolish judgement/ because he is led of a contrary spirit/ yet were they right pleasant to their lord God/ in whose kingdom now they rest with Abraham/ Isaac/ and jacob. If they had died for felony/ murder/ whoredom/ or treason/ I would with Pantolabus have judged their deaths very ill. See that non of you suffer (saith Saint Peter as an homicide/ thief/ or ill doe●. If any man suffer as a Christian/ let him not be ashamed thereof/ but glofy●●e God in that behalf. For withstandinge the false kingdom of Antichrist in the beiytees quarrel died they/ as it is evident to all right judgements/ and therefore their deaths are glorious. The amendment which Pantolabus requireth here/ concerneth the obedience of that malignant muster of those mitred mahoundes/ whom he would in no wise to decay. But let him set his heart at rest/ for the lord is almost at a point with that wretched wytcherye. 3 Vnplesaunt evermore are the scriptures to Pantolabus/ and that appeareth weal by his monstrous handling of them. Here bringeth he in to confirm his purpose/ a ragged patch out of the first chapter of Ecclesiastes otherwise called the preacher/ but not as it is there spoken. For here it is/ Vix corriguntur impir. And there it is thus/ perverse diffici●e corriguntur. A very hard thing is it (saith he) to make the crooked straight/ or the froward weal disposed. peraventure he hath made this alteration here to show himself copious in the latin speech. For most commonly the papists are full of ●ayne glory. But it is always ill speed/ when pride goeth afore and shame cometh after. But I think verily this text following was in his way when he made that change Ecce magnus effectus sum/ & precess●omnes sapientia etc. Look upon me we'll/ for I am a great wise prelate. I have got more wisdom than they which went afore me. For soles many times have such imaginations of theemselues. More meet were it both for Pantolabus and such other to consider by that chapter of Solomon/ that all which is under the sun/ is but vanity/ the word of the lord excepted. And in so doing/ he should weal perceive that all which he and his generation here maintaineth/ is but filthiness/ dirt/ and poison/ nothing furdering the soul of man/ but destroying it rather. A mystery. 1 For without doubt There is a rout. 2 Of these same slepers And corner creepers. 3 That vere a fair face In every place. 4 Multos enim supplantavit nequitia illorum. Sap. 19 The opening. 1. in preson also after the death of james/ were glad to absent themselves for a time/ & in diverse houses to play the corner creepers. This therefore is none of your seven deadly sins. 3 Nothing agreeth this that followeth here/ with that which went afore. For he that is a sleper beareth no fair face a broad so long as he is a sleper. Neither is he scene in every place/ which is a corner crepet. Wherefore these rhetorycall poesies of Pantolabus seemeth very foolish and witless. He should apere a moche better Poet/ would he once leave the company of dame ignorance. truly she is many times to nigh his elbow when he setteth his pen to the book. Like as she is also with Doctor ink pot otherwise called johan Standyshe. A fair face hath your holy mother the church of Antichrist borne outwardly in every place/ with copes/ crosses/ ceremonies/ and sensings. yet doth the scriptures call her a very whore and the synagogue of sathan. And that fair face of hers was first represented as a prevyall sign/ in him which was the first head of the Rome church by the permission of Phocas the false emperor For his name at that time was Bonifacius/ which is as much to say as bona facies/ a good face or a glozing pretence of counterfeit holiness. The doubter of a mourthere● is that holy mother of yours/ therefore must she be given to murder of very nature. For Phocas traitorously slew his master Mauricius which was the Emperor afore him/ & so entered into his room. In token that she should destroy the Empire/ & maintain her estate by murder. 4 I think verily that Pantolabus will never be at other point/ but still pervert the scriptures/ and send us to Hierico to seek them. Soche a mocking wretch hard I never of/ days of my life yet/ neither among christians nor Pagans/ infidels nor devils. Here he taketh a spoiled text/ Multos enim supplantavit nequitia illorum. And he appointeth us to seek it in the xix chapter of Sapience/ where as it is but the three chapter of Ecclesiasticus or of jesus Syrach. And there it standeth thus. Multos enim s●pplanta●it suspicio illorum/ & in vanitate detinuit sensus illorum/ and are spoken unto them which are to curious in the search of God's hidden secrets. The meddling with such mysteries (saith he) hath beguiled many a man/ and tangled their wits in vanity. If his sight had served him we'll/ he might have found after in that chapter for a farther understanding of that text/ this clause also. synagogue superborum non erit sanitas/ etc. To the synagogue of the proud pampered up porkelynges shall be left no health. For the sin that is planted in them/ shall be rooted out/ and yet shall it not be perceived of them. But the heart of him which hath understanding/ shall perceive things very high. The diligent ●are will hearken to wisdom/ and the heart that is wise shall have persyght intelligence. The godly prudent will abstain from vices/ and increase in the works of righteousness. A mystery. 1 yet are they as froward And as unto ward. 2 As the other were Of whom ye ded here. 3 For without doubt It will not out. 4 That is bred by the bone. ¶ The opening. 1. Always is Pantolabus one man/ still yet blaspheming these poor innocent souls. True is that Lord of his word and promise/ which told them afore hand that they should always have the world an adversary. And that they should look for non other fruits of gentleness thereof/ but scornful rebukes and slanders. In confirmation of this/ Saint johan saith also in his revelation/ that as the true preachers hath at any time finished their faithful testimony or massage/ the beast that came out of the bottomless pit (which is the great body of Satan or swarm of Antichrist's brood) should evermore make war against them/ and still overcome them as concerning the body/ their faith remaining always invincible. Here doth Pantolabus (which is a malicious member of the same mad muster) report the true servants of the lord to be very froward in opinion & full untoward in faith to his mind. They be leave not the new articles which his holy church hath taught of Saints/ Images/ relics/ rags/ rotten roads/ confessions/ Masses/ suffrages/ diriges/ purgatory/ processions/ pilgrimages/ and pardons with such other b●astlye beggeryes for their advantage. But evermore blessed be the eternal name of that lord for so visytinge his poor people with knowledge from above/ which hath taught them to abhor that filthiness/ wherein is nothing else but damnation. 2 As a natural member of the afore named body of Satan/ doth Pantolabus show himself here. For like as the said Satan accused job before the lord/ and hath been ever since an accuser of our brethren in his members/ so doth Pantalabus now accuse them also/ as one naturally given unto the same feat. They are as froward (saith he) against holy church/ and as untoward to do any thing to her commodity/ as the other sort/ that is to say/ frith/ Lambert Barns/ and such other were afore/ of whom ye have hard here in this worshipful genealogy. Of them in deed we have hard sufficiently that they could in no wise away with the whoredom of your holy mother in her Idolatrouse ceremonies and sacrifices. If these be now in the same self taking also/ we have cause moche to rejoice/ and to give high thanks unto God so to deliver their consciences from your Babilonishe burdenes. It is a full manifest token that his persecuted church is not yet all dead/ but that he still liveth in his troubled members according to his just promise and shall do to the end of the world. For the church that is his dear spouse/ is not gloriously painted out to the world with gold/ silver/ precious stone/ & pearl. But inwardly decked with faith/ hope/ charity/ and the righteousness of Christ. And outwardly she is adorned with calamities/ ve●acions/ most slanderous rebukes/ and death. 3 Glad are we to hear it/ that the earnest spirit of Christ is not yet extinguished in them for all your most cruel assaults of penalties/ inprisonmentes/ famishementes/ halter's/ swords/ faggots/ friar/ and all other torments else. A remnant is there yet lest of them which hath not bowed their knees to your false God Baal. To them hath the lord promised a crown of life/ if they persever stedefast to the end. For these do we pray daily with tears with are a broad in exile/ that they do not swetue from that steadfast rock at the venomous suggestions of your filthy generation/ as some fleshly wantonness hath done now of late to their souls detriment. Better had it been for them that they never had given that is holy to dogs and swine after Christ's premonishementes/ than thus shamefully to become swine with them and so to tread his precious pearls under their feet. For in so denienge the lords verity before men/ they have showed themselves what they are/ even the fleshly lovers of themselves/ and unworthy of Christ. More harm have they done than they which hid the lords treasure/ never opening their mouths to declare it. Those are they which are neither hot nor cold/ whom the lord hath promised to spew out of his mouth/ or utterly to reject them from the eternal heritage of his/ clerlye racinge their names out of the book of life/ if they repent it not sore. 4 If those good creatures (whom Pantolabꝰ here spitefully reporteth) cleaneth fast unto their bone/ we are greatly joyful thereof. For a more manifest token can not be that they are Christ's members than that. By that inseparable saith apere they to be his natural spouse in deed/ a bone of his bones and a rib of his rib. Now are they by that means become his own dear members/ his mystical flesh and body. He that shall now persecute them/ shall persecute the apple of his eye/ so dear and precious are they unto him. For their faithful perseverance make we daily intercessions with tears from our hearts/ which are now dispersed or scattered abroad in the regions of Samaria and judea/ for the persecution that is at Jerusalem. With the wiges that the lord hath graciously given us which are his words and examples ded we fly into the wilderness/ so soon as we perceived that the road Dragon vometed waters to destroy the saith which we gat● by his word▪ ye shall be persecuted (saith Christ) from city to city. For if they have persecuted me/ they shall also persecute you. But as they shall pursue you in one city/ flee you always into an other. Not only was this Christ's counsel but he ded it also in effect. He fled into Egypt in his youth/ he declined from the malice of his enemies/ and he absented himself from the jews. In that wilderness hath he prepared for us as he ded for Helias to feed us there for the space of a thousand two. hundred and three score days. A mystery. 1 For though they be gone. yet is there behind That are as blind. 2 As the other before Which keep in store. 3 Full close and privily Their cankered heresy. 4 Stultorum infinitus est numerus. Eccles●. 1. ¶ The opening. 1. narrowly doth Pant●labus look to his matters now/ least all would away from his holy mother/ to the great detriment of his popish living. Though frith/ Lambert/ Barnes/ and such other be gone/ yet are there (he sayeth) of the same sort still remaining/ as ill to his generation as they Whose blood he would have his holy mother to drink/ so bloodthurstye is the spiritual heart of the man and zealous in her quarrel. He is very glad that his good gracious lord of wynchestre doth stir so weal about him as he doth. He turmoileth in their kind these new gospel readers/ to cause all english men to abhor Christ's testament/ but unto the Stews of London he is a full gentle benefactor and founder. Not only doth he leave them unrebuked of very tender saver and love/ but also full fatherly he maintaineth them with the lordly wages of his servants/ and sometime with the delicates of his own table by the liberality of them. I think this fatherly beniu●lence of his/ is for some respect that he hath to the common wealth/ or else to qualyfye the great heats of his hot household/ which every where tosseth like termagauntes with the blood of our lord/ the soul/ the heart/ the flesh/ the body/ the bones. This is the holy Gospel that he maintaineth. Blind are they called here of Pantolabus/ which will not follow these virtuous rules to the upholding of their market in confessions at lent. But the eternal father deliver his flock from the abominable blindness of them. 2 Non can rightly see after the blind opinion of Pantolabus/ unless they be led blyndefelde in the dark/ by the spirit of his holy mother. She must set upon their noses the spotted specularyes of her old traditions and customs/ or else is it nothing worth. If they should be now without their Latin hours (wherewith never man yet was christianly edified) their Christian religion were clearly lost. If they should not have their accustomed wainlynges in the temple/ their processionynge/ their sensings/ their holy water swyngynges with such other joys of old Troy/ they would think that heaven were out of the world and hell comen home to their doors. This is the sight that Pantolabus requireth/ non other would he the people to have/ least they should in a while be moche godlyar wise than he. This houglye sight despised johan Wyclef and johan Husse. This filthy sight contemned Mariyne Luther & Melanchton. It was nothing for the appetite of Oecolampadius and zwinglius/ with such other more. And that is the very cause why they are registered here of Pantolabus for heretyques. These are they that were blind afore/ because they had not that sight of his holy mother. And they which cometh after keepeth now yet still in store the same self blindness in his foolish opinion/ and therefore he is not contented with them/ but would very fain have them burned for heretyques if it might be. 3 Afore grief is it to the stomach of Pantolabus/ that any should be alive which favoureth not the Pope. This peraventure will be reckoned a slander/ but the devil of lie it is. What other is it but to prefer a man/ when we magnify his works? Are any other things called upon here than matters of papistry? No verily. Not one point is sought here of Christ's clear institution. Neither his holy Supper nor baptism/ compassion of the poor nor mutual charity/ nor yet the true preaching of repentance by the Gospel of salvation. But here seeketh Pantolabus with all power possible to hold up Antichrist's kingdom for falling/ and that with the most spiteful ●omempt of his Christian brethren which is but a filthy building. For more inclining to Christ's clear verity than to their unwolsom Papistye/ he accuseth them here most malyciouslye of privy upstoring and close enclosing together of cankered heresy. As though the Gospel of the lord (which they have received as his only power to save them) were most cankered and pestilent heresy. Thus do they to cause the people to abhor it/ and to bring the world in an ill opinion of them that oweth it favour. Non other is the nature of such execrable locusts/ which are crept out of the smoke of the bottomless pit/ but always to sting/ hurt/ sle●/ and destroy all that is green upon the earth. All that hath received any quyekenesse of believe by the word of the living Lord/ would they wither up to the fire of hell. 4 True is the clause of Ecclesiastes that Pantolabus here allegeth for a full confirmation of his matter/ if it were truly bestowed. Stultorum infinitus est numerus. Of fools is there an infinite number or an innumerable sort. This was not spoken for the small flock of Christ's persecuted members/ whom the world reputeth for fools/ for they are but few in number. Many are called (saith he) but very few are chosen. But this was first uttered for that pleasauntlye disposed multitude of this world/ whom God hath reputed/ and still doth yet repute fools in his scriptures, The number of those fools are infinite in deed/ and their swarm innumerable. Of his faithful servants doth the Lord know the number/ for he hath their names written in the book of life. But of these ruffling rutters he knoweth no number/ for his knowledge most commonly is his acceptation/ which they shall never enjoy. wisdom had it been for Pantolabus to have considered this text there also. Vidi cunc●a que fiunt sub sole. Et ecce universa vanitas & afflictio spiritus. I beheld all things (saith the wise man) done under the sun. And I perceived weal they were all but vanity and vexation of mind. By this might he have considered/ what his foolish papistry is/ not rising of the express word and commandment of God/ but of the sickle fantasies of men. That it is but mere vanity and madness/ and that the observation thereof is execrable filthiness. A mystery. 1 But I pray God To spare the rod. 2 And that with heart They may convert. 3 And call for grace While they have space. 4 Dum lucem habetis, credit in lucem, ut filii lucis sitis. joan. 12. ¶ The opening. 1. By all p●uyshe pathways of papistry hath Pantolabus wandered here/ & at the last he playstreth up his pedlarye poesies/ and falleth full undevoutlye to his prayer. He desireth God without that faith which riseth of his verity/ to spare that rod which he never yet threatened unto man. For the cross of continual persecutions which commonly lighteth upon the elect members of Christ/ are not threatened unto them but promised with his eternal reward/ if they faithfully bear them Only are plagues threatened to the disobedient breaks of the lords commandments. And those plagues are the very curses of God/ where as persecutions for his truths sake are his most wholesome blessings. Blessed are your (saith he) when men revile you/ and falsely report you for my name's sake. For great is your reward in heaven. A moche better way therefore were it for Pantolabus and for his bloodthurstye generation/ to leave their murdering up of innocentes/ and to repent from the heart their manifold mischiefs past. And that ones done/ than to pray unto the Lord in faith/ to withdraw from them that vengeance of innocent blood she ding which hangeth over their heads as a perpetual plague/ rod/ or scourge of eternal damnation. Thus doing they might beccome of publycanes true Apostles with Matthew/ & of cruel murderers faithful ministers with Paul the elect vessel of God. 2 chartable would Pantolabus gladly apere/ now that he hath spewed out all his poison and mischief against the true servants of God. A fair colour set they always upon the matter/ be their workings never so vengeable. And in that they agree with their spiritual head the serpent/ which tempting Eva/ showed a beautiful face outwardly with sweet and pleasant words. When they sit in their consistoryes upon condemnation of the innocentes with Cayphas/ they outwardly pretend all godliness. They first call upon the name of God openly protesting that they have his right honour before their eyes in all that they go about. They swear also upon the holy Euangelyes/ that they will there do nothing of displeasure/ hate/ percyalyte/ nor malice. Yet is the poor innocent in the end condemned/ accursed/ given to the devil/ disgraded/ fired/ and burned/ only for his faith in the Lord jesus Christ. Never the more is Pantolabus here to be trusted/ that he prayeth so bitterly for their conversion. For abominable is that charity which followeth of so much malice as he hath afore here uttered/ and that appeareth by the filthy fruits thereof. Not unto Christ and his holy verities would he have them here with all their hearts to convert/ but unto the Antichrist of Rome by a new obedience of his old cankered customs whom their lord God doth detest and abhor. This is the dissembling charity of this worm of way wardness or malicious member of Satan. This is the conclusion he seeketh. 3 Fayne would Pantolabus have them to convert to that false obedience of Antichrist/ that he might live like a gentleman and have his dishes the fatter/ and his purse the waghtyer. Oh/ it is a pleasant thing to have the people on both sides of the way saluting them with cap and knee. It is a good sight/ (say they) when the flock followeth the shepherd/ and the parryshynes their curate. yea/ but alas what is it when the lambs follow the wolf/ which is a cruel thief/ a destroyer/ and a murderer? For whose grace would Pantolabus have Christian men to call? For the grace of holy church/ of his holy father the Pope/ of his good lord of Wynchestre/ his good lord of London. His good lords of lincoln/ york and Durham/ with such other ghostly fathers. If he meaneth the grace of God/ I marvel that he forgetteth himself & his own generation. Me thinketh they ought in such prayer/ to be had most in remembrance/ considering they are farthest of all men from his grace. if they seek not for it whil● they have here space and leisure/ it will be wide with them when they shall come once to their straight reakininge. But they think it safe enough/ so long as they have the Pope's power still in their hands/ with/ Ego absoluote under a stulticia a stole I should say. For if they may give grace unto others/ they have grace enough for themselves/ & so have little need of God's grace. 4 Many a man (they say) shall utter the thing which he understandeth not/ like as Pantolabus doth here. And as we have for example of Balaam/ king Saul/ Cayphas/ and pilate/ which prophesied they knew not what. Dum lucem habetis (saith he) credit in lucem/ ut filii lucis sitis. While ye have the light/ believe on the light/ that ye may be the children of light. This hath he borrowed of the. xii. Chapter of johan to clought up his matter/ yet doth he not know what it meaneth. For if he ded he would not persecute that light as he hath done here most spite fully. The light that is there mentioned is the lords eternal word/ which Pantolabus with such other crafty cloyners calleth heresy/ and would have the people so to esteem it. But the light that he would have them to believe/ is the faith of his holy mother with the old crooked customs of her papistry/ and that is no light but darkness most damnable. Omnis qui credit in me/ in tenebris non mane●. Non that believeth in me (saith Christ in the same self Chapter) abideth in that darkness/ meaning thereby the doctrine of hypocrisy or of outward observations invented by men. This promised he there to cast out with the prince of this world/ by the mighty appearance of his word/ which should judge those infidels also at the latter day. The cause why they see not this light nor behold the mysteries thereof/ is that he hath blinded their eyes and hardened their hearts for their unbeliefs sake lest they should be saved. A mystery. 1 And for this time Here endeth my rhyme. 2 The Genealogye. Of stinking heresy. ¶ The opening. 1. according to the head and body/ hath Pantolabus here fashioned us out a tail. He hath given us as foolish a conclusion/ as he gave us a process afore. And for this rhyme (he saith) thus endeth his rhyme/ as though he were minded here after to compile more fumouse works. As for this/ it had made no great matter if it had ended before it began/ for any wit/ grace/ or good learning is in it. For non other fruits it containeth but the cruel contempt of our Christian brethren and abominable pe●●●ertinge of the scriptures. I call them christian brethren for the portion that they have in Christ/ whereof no worldly power can deprive them/ though they may take from them both body/ goods/ and life. For god is of no such malice as is man neither is he displeased always when man is displeased. But evermore is he merciful/ when he is called upon in faith. He received the thief when all the world had forsaken him and given him over unto death/ moche more his faithful servants which suffereth for his verities sake. The time that Pantolabus here speaketh of is full wretchedly bestowed/ and that he shall weal know/ as he shall give the accounts thereof. As for his times what they are/ we need not to describe them. For they every where declare the incipient head and the Idle brain of their fantastical author/ sometime to short sometime to long/ with barbarous terms/ and more barbarous matter. ● What his rhyme is in quality & quantity/ and what it containeth in length and in breadth/ he manifesteth here in these ii verses following. confessing them as he should do/ to be his own proper goods/ and he by them to be a stinking heretic in deed. For he saith that his rhyme/ which is a fruit of his own proper popish faith/ wit and study/ is the genealogy of stinking heresy. Ergo he must be a stinking heretyq/ no remedy. For the tree in goodness is all one with his fruit/ and always the fruit declareth it. For a rank papist and Antichrist's great friend had we never known Pantolabus/ had not these papistical poesies so uttered and declared him. To stinking a matter is it to go under the kings privilege Ad imprimendum solum to the utter poyseninge of his people/ the Scriptures so shamefully torn/ and their truth so devilyshlye perverted. yet is it no m●ruele though this heretic Pantolabus doth utter such pestilent poisons/ considering that a worm of that nest and a locust of that lake/ can give none other commodity. A mystery. 1 Wherein I require. And humbly desire. 2 All men iwis. That shall read this. 3 Above all thing. To pray for our king. 4 Domine in virtute tua letabitur rex, & super salutare tuum exultabit vehementer. Psal. 20. ¶ The opening. 1. LAst of all now cometh Pantolabus in ● his humble requests/ as lowly as the fox when he seeketh his pray/ and as false as the friar when he stodieth to deceive. But mark his rhetorical style/ how manerlye it passeth here. Wherein (saith he) I require. That is to say/ in that stinking heresy (for that goeth inmediatlye afore) to pray for the king. Is not this (think you) full workemanlye handled and like a pregnant Poet of the Pope's pultrye/ thus to register his king in the genealogy of stinking heresy as he calleth it. And to desire his subjects to pray for him in the same stiking heresy also? Abominable is that prayer/ which riseth out of so stinking a desire. Is not Pantolabus (suppose ye) a pure handed artificer and a clean fyngered gentylmanne/ that so can polish his poesies? yes verily is he/ and like one of the school that he cometh from. In the mart that he occupieth/ shall ye find nonother wares. All that is there done/ cometh out of stinking heresy/ if antichrist their Pope be an heretic. For all that they do in their church as yet/ be his dirty leavings/ not one observation bournisshed with the verity of the lord. If Pantolabus hath no better thing to bestow upon his king but a prayer made out of stinking heresy/ it were best for high to keep it still unto himself. For he hath no need of that curse of God/ for all their blessings are curses/ and their prayers sin after Malachias prophecy. 2 Certain/ verily/ and ywys cometh never into our metres/ but when we lack matter and wit to fulfil them/ as I told you afore. ywys master Pantolabus the great grounded poet of the Pope's greasy gravel pits/ requireth all men that shall read with a good devotion to Antichrist/ this Genealogye of stinkige heresy (which he hath of an idle Idyotes brain compiled to ponder his good zeal unto holy church/ & to pray for the king when they may weal intend it. For it is no great good devotion that here moveth him unto prayer that way/ but that he must needs say somewhat though it were but for manner sake. Great pity were it but the man should desire to have readers of his work/ it is so notable. As full is it of good Christian erudition/ as a dogs date is full of sweet honey. How should they be stinking heretyques/ stiff necked scysmatyques/ and obstinate Papists/ if they should not read such pratye poesies among. let no man think other wise but that Pantolabus and such other intendeth somewhat by such subtile workmanship. The bishops winketh at it/ as though there were in it non heresy/ when it is all stinking heresy by their own confession. They are weal contented when they play soch bussye parts/ and will not be acknowe of it/ but letteth them alone. If any of them leap so far that he is hanged up for treason/ they care little for it/ for they think thy have so lost but a knave. 3 After a far fett style/ and curyouslye compassed process/ cometh Pantolabus at the last to his full desire. Exhorting all men to pray here for the king/ with as little true devotion as he that mindeth nothing less. And it maketh no matter neither. For much better it is to be unprayed for/ than to be prayed for out of stinking heresy/ as all their papistry is none other. The prayer which ought to be made for kings & for them that are in authority/ aught to arise of the sacred scriptures whereof they have their authorities/ and not out of s●ynkynge heresy as it is here required. Saint Paul exhorted Timothe/ which was no papistycall mass sayer but a preacher of the Gospel suffering daily persecutions for the same/ before all other things to pray for kings and for all other which were in high power/ that Christ's disciples and true believers might live under them a peaceable life in all godliness. And this is our prayer also with continual tears. Wherein we desire the lord for his eternal mercies sake/ always to preserve him. But out of stinking heresies we pray not for him/ neither out of Mattenses nor Masses/ evensonges nor complynes/ which are the very fruits of the Beast of Rome/ least we should by those blasphemous prayers bring upon him the great indignation of God. The fruits are evermore all one with their tree in goodness/ as those filthy observations with their first filthy beginner/ have they never so fair colours of gods service/ gods own word/ Christ's gospel/ the vttera●●ce of his name/ with such other/ yet are they abominations unspeakable after that ydo latrouse handely●ge. 4 So far are these blind Papists from the true spirit of Christ/ that nothing they rightly understand of the scriptures. This text of David: Domine in virtute tu●●let●bitur rex/ & super salutare tuum exul●abit vehementer: pertaineth alone unto Christ/ and not to any earthly king. For in that whole Psalm is described his triumphaunt glory/ with his revengement over them with hath him persecuted of cruel hate & spite. Christ's humanity is it/ that is so joyful of the strength that it hath gotten/ which is the godhead. That is it which rejoiceth so earnestly/ & is so exceeding glady for the saving health of mankind which it hath by the gift of God obtained. He hath his hearts desire with the full request of his lips/ which is the eternal mercy of the Lord. That manhood was prevented with liberal blessings/ & now it hath a crown of immortality. He axed life for him and for his/ & life was given him for ever and ever. Magna est gloria eius in salutari tuo/ etc. His glory is great/ Lord (saith David) in that saving health/ and compassed he is now of thee/ with eternal felicity. Soche mockers as is Pantolabus shall ones feel his hand/ ones will he find out all them that so spitefully hateth him. As an hot kindled oven shall they at that day apere/ the fire everlasting will devour them for ever ●ot ashamed is this dissembling mocker and pestilent hypocrite/ in his glozing flat teryes ydolatrouslye to abuse his Prince. For what is idolatry else/ but a worship given to a creature/ which peculyarlye belongeth unto God. And full thereof is all the service/ homages/ and doings of the Papists/ the Lord once deliver all Christian princes from them. A mystery. 1 And the queen also Where so ever she go. 2 And for the safeguard Of our prince Edward. 3 Whom I pray jesus Long to contyne we/ Amen. The opening. 1. ERnest is Pantolabus yet still in requests spryngging out of his gentle genealogy of stinking heresy. For therein he homblye requireth all these things by his own confession afore. Herein he desireth the diligent readers of his work/ to pray for the queen also/ which was sometime called the lady kateryne howard. He should seem to be some blind chaplain of hers/ by the blind zeal he showeth here. For he would have her remembered where so ever she go/ in the way or out of the way. truly that prayer were of a strange kind/ if it should so be made as it is here required. Who hath hard prayers made for men to go where they will/ or when they are out of the right way to continue so still? I think few men living I would have no such querestre of Baal's quere/ nor yet such a chaplain of Bells college to pray form/ as poor a man as I am much better grace peraventure had been hers/ if she had chanced of no such ghostly fathers. For where as the scriptures are/ contemned/ & their verities set at nought what else can follow but vice? which always requireth an ill end. The true love of God's word/ is never without his fear. Never can that creature outragyouslye offend/ which followeth the true line thereof. A lantern to our feet is that word of the Lord/ and a light unto our path ways in this shadow of death/ the eternal father give us his grace to follow it. 2 finally Pantolabus exhorteth all his readers to pray for the savegards of our most worthy prince Edward. If this were out of the genealogy of stinking heresy/ as it is also therein/ it were moche more pleasing unto God. He abhorreth all that is strange/ and not like fashyoned to the exemplar that he hath left in the scriptures. He turneth away his face dysdaynouslye from all mocking sacrifices invented by men and not commanded of him. As is the Papistycall Mass with all other blasph●mouse observations of that mon●truouse madame/ the Sathanical synagogue of Antichrist. Nadab and Abihu the sons of Aaron the high priest/ were consumed in the lords wrath/ for offering strange fire uncommanded. Accursed is he which addeth his own invention unto the lords service/ or any thing else that the scripture commandeth not. I counsel therefore all faithful believers/ sincerely to pray in spirit and in verity after Christ's holy doctrine/ for their most worthy king and the prince his natural son/ that the one may succeed the other as Solomon ded David/ & as josaphat ded Asa/ in the faithful ways of the Lord. And this have they good cause to do if they remember all things. As their deliverance from the great Golye of Rome/ with sufferance to read the scriptures which is their singular souls health. What though some of them at times be brent in the fire for Christ's testimony/ through the bishops old tyranny. Nothing is there lost/ but their corruptible bodies. Whereas he suffereth one body in their malice so to perish/ he saveth that ●owle and a thousand more by the freedom of Christ's Gospel. Blessed be the Lord therefore that ever he was borne. 3 I counsel no man to make this prayer with Pantolabus nor with such other execrable Papists/ so damnably vain in the corrupt practises/ stodyes'/ and devices of their wretched hearts/ though it seemeth very good and godly. But pray after the scriptures with the dear heritage of Christ/ which is a church persecuted as he was/ and not pampered up here in pride and in vain glory. It is a congregation not known to the world nor regarded of fleshly livers/ no more than he was known and received of them when he came into his own. Pray all from within/ as that church is from within like as David witnesseth with all the Apostles and Prophets. And let this be your special prayer for your king and prince evermore. Thu eternal God of our fathers three distyncte persons in one everlasting godhead. Thu omnipotent father and creator of all. Thu eternal son and redeemer jesus Christ. Thu everlasting holy ghost & comforter equal unto them both/ all one God in power/ substance/ and nature of the godhead/ for thy tender mercies sake have respect unto our king and young prince. And like as thou hast of thy munyfycence and liberality given unto them the imperial crown and sceptre of England. So grant them to live in thy fear/ to walk in thy word/ and to do that is righteous in thy sight evermore. Grant them also Lord with the sword that they bear/ that they carry it not in vain/ but always to the punishment of the ill doers/ and to the singular solace of thy faithful servants. For so is thy eternal will. Thus ought true subjects to pray without all hypocrisy/ dissimulation/ and glozing flattery. A mystery. 1 Compiled by Ponce Pantolabus 2 Imprinted at London In Pater noster row. 3 At the sign of our lady pity By johan Redman Ad imprimendum solum. ¶ The other copy. 4 imprinted by me Robert Wire. Ad imprimendum solum. ¶ The opening. 1. NOw should such a famous work/ made in defence of holy church/ apere notable unto the readers thereof/ except the name of a notable clerk (as master Pantolabus is) were put there unto? fit is it that the carpenter should stand by his carpentrye/ and the builder by his building. A broken wall of Babylon hath Pantolabus dawbe●d up here of old favour and love/ but his dirty dawb●rye holdeth not. For like an unworke manly dauber he hath done it with untempered clay/ contrary to all godly admonyshmentes. Most damnably hath he perverted the sacred scriptures here/ to maintain his popish malice against all Christian charity. But Hieremye/ Ezechiel/ Micheas/ and Aba●uk/ with other holy prophets/ biddeth him and such other to set their hearts at rest. For the city which is builded with blood/ and the house that standeth by unrighteousness/ shall not always continue in the world. I shall cast dung in your faces ●sayth the Lord by his Prophet Malachias) even the very dung of your solemn feasts and ceremonies. And it shall cleave fast upon you and take you with it to eternal perdition. What Ponce Pantolabus is (which putteth himself forth here for the Author of this jest) I need not to describe. For the very work itself setteth forth his lively image. It manifestly declareth him a brainless babbler/ a presumptuous ydyote/ a frantic Papist/ a perverter of the scriptures/ a stinking heretic/ an enemy to God/ a secret lover of Antichrist/ & a privy conspyrer against his prince for the Pope. 2 Moche according to the right nature thereof/ is the setting out here of this heretical Genealogy. Abominably blasphemous it is/ and therefore it passeth forth under some titles of abomination. It is said first of all to be imprinted at London/ which is a most noble city. Very sorry I am that such sylthye fruits should come from so worthy a place. notwithstanding I ascribe not this particular evil to that worshipful city/ wherein (I know) to be people most virtuous and godly. But of this am I certain. Though Jerusalem were holy and the very city of the lord allowed by the scriptures/ yet was it in conclusion most grievously punished for suffering blasphemers/ and for unthankfully receiving of Christ and his verity. Pater noster was wont to be a most wholesome prayer/ ordained and commanded of Christ to dwell only within man's soul/ and from thence to be sent in daily massage to the eternal father of heaven. And now he is becomen an out street dweller) the name of a lane/ or the sign of a tavern. far is he changed from Christ's first institution/ a●d from the office that he appointed him. A far meane● change from a pylde popish ceremony/ would be called a great heresy of the bishops. What this is I leave it to your conjecture. 3● In this Pater noster row/ or in bedealleye whether ye will/ was this genealogy imprinted/ at the sign afowr lady pity. What that piteous lady is I can not tell/ but weal I wot she hath no ●ust tittle to be called our lady. No true figure is she to mary the mother of Christ. For never was she so far from the right faith/ that she sorrowed so largely for that thing which was unto us all most necessary. I know she never wept so undiscretely for the death of Christ/ which was our universal health/ but most highly rejoiced therein. If she ever mourned/ it was for the sins of the people/ and for that she saw his verity contemned of the cruel clergy/ as it is yet still. They therefore which worship that sorrowful pity of mary/ do honour that infidelity with she never had/ and make them thereof an Idol. Thus is the sign that johan Redman dwelleth under/ a exercrable Idol/ and he for so magnifyenge her with that tittle/ a very Idol worshipper. The less marvel is it/ that soche filthy fruits cometh out of his house. Here is he not ashamed openly to confess/ that he hath set his hands to most wicked Papystrye/ and unto an heap of perverted Scriptures/ to the great dishonour both of God and of his king. adjoining there unto his privilege/ Ad imprimendum solum/ the rather to infect his people. 4 Now followeth Robert wire/ & he granteth also by his own handy work/ that he hath promoted forward these popish poesies and Scriptures abhominablye perverted. Wherein he hath done all that hath lain in him/ to assure the kings faithful subjects to give their good hearts to the Pope's old faith. An ungodly cruel way were it/ if men ded but minister that thing with should but poison the bodies of the people. What shall we than reckon it/ when that filthiness is ministered of them/ which infecteth their souls to eternal death. Soche is the unsatiable thirst of them that are covetous/ that they care not what mischiefs they do to get money. If the devil had given them a matter against Christ/ as his sworn chaplain hath done here against his true servants/ and have moneyed them weal/ they would surely have done by that/ like as they have done by this. And the day will once come that they shall find it all one. The kings privilege. Ad imprimendum solum/ is put to the same/ to bring him also under the self same curse/ of God/ if any chance for it at the latter day (whom he defend) so good subjects are thy unto him. By such diversity of prints is it easy to perceive that the sale hath been great & the profyghtes thereof plenteous. If the work had been Godly/ it never had gone so freely abroad/ nor with so moche favour of the bishops. The lord ones be merciful to his afflicted famelye/ and deliver them from their my●cheues. Amen. ¶ The conclusion. ¶ expressly is it here to be scene (dear friend in the lord) what Pantolabus was at the making of this jest/ and what many other are yet still in the same synefull line of Antichrist. I perceive by him and such other more/ that Leviathan had than great strength in his loins/ to send forth such sturdy babes. Not long afore that they hid their heads/ and durst not be scene abroad. But than ded they on their mother's shameless face/ and were again as bragging as in their Pope's tyme. Small harm is it to them that the Beasts head was wounded/ it is so weal and workemanlye healled up again. Not to Christ's glory have they fashioned them a new church now after the gospel preaching/ but after their own vain glory again yet for advantage. Destroyed yet utterly shall that execrable monster be within short space (trust upon it) by that only breath of the lords eternal mouth For now doth he call to remembrance the blood of his elect Servants whom she hath slain & seduced to establish her kingdom of lies & abominations. Now shall she be subdued of that heavenly verity/ whom she hath of so long time suppressed/ the beast peryshinge with her whom she hath worshipped in so many kinds of idolatry. That lord make speed to fulfil his everlasting promise/ to the comfort of his elects. Amen. ¶ Thu● endeth the opening of a dark mystery of inyquite lately spread a broad in England●/ by Ponce. Pantolabus/ and disclosed by johan Bale. 1542.