Pasquine in a Trance A Christian and learned Dialogue (containing wonderful and most strange news out of Heaven, Purgatory, and Hell) Wherein besides Christ's truth plainly set forth, ye shall also find a numbered of pleasant histories, discovering all the crafty conveyances of Antichrist.  
Whereunto are added certain Questions then put forth by Pasquine, to have been disputed in the Council of Trent.  
Turned but lately out of the Italian into this tongue, by W. P.  
Seen allowed according to the order appointed in the Queen's majesties Injunctions.  Luke. 19 verily I tell you, that if these should hold their peace, the stones would cry. 
Imprinted at London by William Seres dwelling at the West end of Paul's at the sign of the Hedgehog.   

To the Reader.  
such HATH been the misery of these latter days (good Reader) every where, and yet is in some places (the more is the pity) where iniquity hath gotten the upper hand, that the truth findeth few friends, and can evil be heard, especially the truth of God's holy word, but so odious it is to men's eyes and ears, (such is the nature thereof) as any other thing else, (be it never so vain, wicked, or abominable) might be much sooner allowed and heard, than the truth of Religion, and the more that such wickedness tended to deface, or overthrow, the truth of God's holy word, the better was the same welcome & the more joyously received, and embraced. So as the truth receiving this open injury (& though not suppressed by all, yet oppressed by the most) was driven therefore to lie close, and secretly to walk with Nichodemus by night for fear of jewish Christians, and in caves, dens, and other unknown places (like as in the time of former tyranny) to have her conversation and abiding, declaring still as she might, her natural operation to many, and waiting in the mean season, the appointed time of her deliverance. And if it so chanced her to be seen or heard abroad (for the candle whelued under the bushel will burn a hole through, and show itself) then strait way must she so be scaled, ordered, and prompted, by Policy who must be her Tutor, as she must not therefore seem so rough as to rip up matters that are raked long since in the ashes, but must talk a far off, and either cloth her s●lfe with the misty clouds, of dark and doubtful speech, which few shall understand, and must offend no man, or else must appear altogether to be so pliant, and in such glaring garments as least may become clawing and well pleasing talk, and nothing else, and such as shall curry all men, and cut no one.  
For the which cause, the author hereof called Celius Secundus Curio an Italian, a man surely zealous, and godly learned, lamenting this great and malicious kind of blindness, as a thing most dangerous both for body and soul, thought good and his bounden duty, (to relieve thereby the minds, and consciences, of such, as not wilfully but for want of due knowledge, went groping in by paths at none days, and to confirm such other in the right path way of heavenly truth, as had tasted some little fruit of God's holy spirit) to write therefore this little work, which about XXV. years since, (or there upon) he took in hand and set forth, what time Paul the third of that name (a man of great worldly wisdom and admiration with christian Princes, and a Religious professor of that devilish knowledge of Necromancy) sat & occupied Caiphas (I should say) Peter Chair. And so the author following in some part, the politic council of Saint Paul the Apostle, (who sayeth, So that Christ be preached, any manner ways, whether it be under pretence 
Phil. 1.  or sincerely, he rejoiceth therein) hath published the same his labour unto the world, under the pleasant name of Pasquine that ancient Roman, as a fit instrument to advance God's truth, who for his same being acquainted with all Prince's estates and affairs, and for his wont mirth and strange news, could the better spread abroad the same, and cause it to be more joyfully received and read, than if many great Potentates and Princes had commended it to the world, with their privilege and authority. As to Pasquine, and to tell thee what he is, shall not now be necessary, for I will not hold thee with so long a discourse: if thou can not other wise learn of him, I shall refer thee to the book itself, where thou shall find him fully described.  
But now me thinketh I hear some nose wise papist, make a very unnecessary objection: what sayeth he is Pasquine of Rome now become a preacher, that was wont so to be talking always, against our holy Father and his college of Cardinals: to whom, it may right well be answered in this sort, as in that he is come from Rome hither to preach, is to fulfil the saying of Christ, 
Luk. 4.  that no Prophet is accepted in his own country, and therefore cannot be heard (no more was Christ among his own country men the jews) which is strange, that C●ristes messenger, coming to Christ's Vicaire (if there be any such on earth,) should be refused of audience, bringing a true message, but much more is it, that for declaring the same, (for their soul health and salvation) he should be in danger. But to be banished his dominion for saying as he is commanded, passeth all law of God and men, yea and ius gentium also. And in that some will account him, such one as will be always talking at his pleasure, I will turn such over to the Poet Horace who sayeth, Ridentem dicere verum, quid vetat? Why should not a jester or a merry fellow tell truth. And if that will not serve to stop their blasphemous mouths, I will bring forth Saint Paul, who sayeth, 
Gal. 1.  If he himself or an Angel preach any otherwise, than the Gospel which he preached, let him be accursed, whereby he inferreth, that the message should not be the better welcome or heard, for the messengers sake, but the messenger for the truth, and worthiness of the message he bringeth, (yea, if he were a Devil) ought to be believed. To the matter itself, I shall refer to thy direct judgement (so thou spoil thyself in the reading thereof, of all malice and affection) wherein thou shalt see, under the witty and pleasant invention of Pasquines going to heaven, purgatory, and hell, the whole pack of the Pope's pedlary wares, is opened & not set to sale, because men should buy thereof, but rather to the show and brought to the touchstone of God's word to be thereby tried and seen what manner stuff it is: So as all men may see, how the Romish apothecaries have so conserved, confected, and coloured, with the drugs & other the fine devices of their subtle Sophistry, all their whole pelf and trumpery, as meritorious Masses, feigned miracles, superstitious observances, hypocritical fastings, painted holiness, and Sodomitical chastity, and that with their chanting, pipings, gay glistering shows and sights, sweet smells and odours, (all devised to feed and occupy the outward senses of man, and to stuff his head and understanding with the vain gazing, and admiration of their counterfeit Religion) so as many that took themselves to be very nycenosed, and could as they thought judge colours, were overtaken in their folly, and took quid pro quo, and Mercurium sublimatum, for good and wholesome Sugar. And how this brood of smooth smiered shavelings have the inventions, and dreams, of their own idle and drowsy brains, set up to themselves a mortal God, that mitred Monarch of Rome, who with power and tyranny, should maintain them in a perpetual, and flourishing kingdom, and they for their part, even from the seliest hedge priest, or other most simple in degree under them (being greased with the Pope's Oil) even to the proudest, and most princely Prelate, every one in his kind to labour, and apply themselves, with tongue and pen, or rather with tooth and nail (if they do not beside, use any other more violent weapons) to devise, study, search and use all the fetches possibly how they may keep all things upright, and clout up with stable straw, and such paltry, the ruins, breaches, and decays, of this their Chaos, or confused common wealth. Thou shalt also see, as it were by an Antithesis or comparison, the sacred Scriptures, set against their vain and fantastical toys and inventions, and the same Scriptures so aptly applied, and truly alleged, as can not be desired to be better or more effectually done, to the purpose. And between the serious and fruitful allegation of the scriptures, and the necessary detection of their chaste life and holiness, thou shalt find some things (and I believe not few in number) that though the same be no mere nor malicious inventions, yet can they not be judged to be Fables, but rather matters of truth, because the world else hath in their several places, had the trial and experience of the same. And histories have also in some part set them forth to the great commendation of the doers thereof. But one thing (gentle Reader) thou wilt not a little marvel at, that their spiritual weapons, wherewith they defend their Romish kingdom▪ (I mean their own counsels, and constitutions herein alleged) are so brought against themselves, and so returned home to their own confusion, and overthrow, that there remaineth now, no more spiritual defence, or resistance, but that they lay hand on the Temporal sword, and use the violent arguments offyre, sword, and halter, which how much they have done, in this Realm of late days, that very Rome itself hath abhorred. I leave to thy judgement, for the unborn children in the mother's womb, and the loving dogs with their masters have witnessed the same. Thou mayest chance to find this book (beside that it is written in the Italian tongue) in the Latin also, which seemeth to have been done, by the author himself, what time he saw his labour so well to be liked and allowed, as he wrote the same in the latin tongue also, for the better edifying and calling home of the sheep that went a stray, and the more assured confirmation of them in the truth of God's word. Yet because this Italian copy is the larger, whereunto is added the voyage to Hell (which the Latin book hath not) I have therefore chosen, and followed the same, and turned it into our tongue as now thou seest.  
There follow in the end thereof, certain questions put forth by Pasquine, to be disputed (but not as Paradoxes) in the Council holden in that holy father's days, Paul the third, at Trent, wherein he scorneth privily, the great and manifold abuses of the Churchmen, aswell of the proud Prelates, as the single sole sir john's, the fat bellied monks, & lying Friars, their false allegations of the Scriptures, their idleness, their pride, their voluptuousness, tyranny, hypocrisy, wifeless but not womanlesse chastity, and other their endless, and abominable doings, the which articles may, (as it were in a brief) comprehend the whole discourse of the book afore going, and show forth the spiritual fruits that spring of that Religion. So as to conclude, gentle Reader, you may see, and find, that there is no matter of controversy, wherein the papists differ from the true Church of Christ, (and the heavenly doctrine taught before and since by the patriarchs, Prophets, and Apostles) as in their purgatory, their justifying works, their corporal presence of Christ in the Sacrament, their transubstantiation, adoration, & all the rest of their new found learning, but that the same all, and every of them are quite defaced, and overthrown by the manifest word of God. Thou canst therefore desire no more to the certifying, and confirmation of thy conscience in the truth, or otherwise to satisfy thy mind, with the detection of popery, and the merry and pleasant disposing of the matter: so as whether thy profit, or pleasure shall be most, I know not, and therefore will not take upon me to judge. This shall I one-desire thee, to read with judgement, and lay aside all affection and malice, (both which are partial judges,) and so to walk directly through the whole work, whereby thou mayest discern between the truth and falsehood, to thy edifying and comfort, so shall I think my labour & travail thus to translate it for thee, well bestowed, and shall send thee to the book to hear what he sayeth himself, from the which I thought good with no longer Preface to withhold thee.  
Farewell.   

B. G. To the Reader.  
IF he that writes a work at first, doth merit fame:  
I deem him worthy of no less, that doth translate the same.  
For as the first (by toil) doth utter things unknown:  
The second doth from foreign speech declare them in his (own.  
The sequel showeth a proof, of skilful Author plain,  
And of Translator skilful that to wright it took such pain.  
If pleasure thou possess, or profit thereby take:  
They have the sum of their desire that pend it for thy sake.  
But though thou seem to want of that thou wish at furst:  
Read once again with good advise before thou judge the worst.  
Lay love and hate aside, affection put to flight:  
So shalt thou judge as justice wills, so shall thy doom be right.  
Remember Midas ears were framed like an ass,  
Because he said that Pan in skill Apollo far did pass.  
So if thou shalt prefer some trifle more than truth:  
Thou shalt deserve (as Midas did) the Ass his ears forsooth.  
For learned was the man, that first the book did frame:  
And learned he (I promise thee) that did translate the same.  
And learned is their work, and honest too their fact,  
And honest men will honestly allow each honest act.  
But those that needs will storm, and wots not well wherefore,  
Must needs have part of that reward which is rehearsed before:  
Which if thou will avoid, as I would wish to shun.  
Do judge with good advised skill, and thus my tale is done.  
Ber. Gar.   

Faults escaped.  
leaf. Side. Line. Faults. Correction. 20 1 4 practise praise ibidem  6 honour, humour, 22 2 14 friars friaries 26 1 32 Porzolo, Pozzolo, 28 1 21 22 Putanies Putaines 30 1 16 then, that, 36 1 16 is doth 39 1 17 none won 41 2 7 his this ibidem 1 26 was without was not without 46 2 16 didst take didst not take 47 1 7 his the 51 1 14 Hostiences, Hostiensis, ibidem  19 Cardinal carnal 54 1 4 faction. function. 56 2 19 breaching breeching 58 1 23 Sandanapalus. Sardanapalus. 62 1 20 he in here in 67 1 5 Bosarie, rosary, 71 1 22 vessels, Uassalles, 87 2 5 word world 89 2 23 beggars beggaries ibidem  29 all a 92 1 28 which with ibidem   ruinesse revenues 97 1 32 Swythians Scythians, 111 1 21 head heard 112 1 31 Whether the Whether if the ibidem 2 9 dust, they dust, if they   

Pasquine in a Trance  Marforius. 
GOD save you Master Pasquine my most pleasant companion.  Pasquine. 
What Marforius? and whereabout go you?  Marforius. 
Thou didst so much delight me the last year with thy communication, that I am now come, purposely to tarry with thee ● while, that thou mayst once again tell me of thy vision, whereof this other year thou toldest me, which pleased me so much, as it would not grieve me to hear it a thousand times, much less twice.  Pasquine. 
And I will tell thee it again with good will, adding thereunto other things, which then I had no time, nor remembered me to tell thee: ask on hardly, and I will fully satisfy thee.  Marforius. 
Tell me first of all, 
Heavy things go downward, and not upward.  how it is possible that thou that art of stone shouldest get up into heaven?  Pasquine. 
Is it not a greater marvel, that some of these lubberly greasy Friars, Parsons, Bishops, Abbots and other foul gorbellied fathers, should get up thither, which are so heavy that Elephants are scarce able to carry them?  Marforius. 
What? these are men, but much more do I marvel, when I think, what the Gods should have to do with stones.  Pasquine. 
And I pray thee what have the Gods to do with Lions, Bulls, and Bears, which are perilous Beasts? Yea and flying fowls too, and yet for all that, in our days are they carried about in company of the Gods.  Marforius. 
What, we talk of the Gods of the Christians, let us now leave Lucian's fables. 
The Gods of stone and wood, are the Gods of the Papists, and not of Christians.   Pasquine. 
I am content that thou speak of the Gods of the Christians, dost thou not see, that they are for the most part made of stone?  Marforius. 
I take them for no Gods.  Pasquine. 
I know not how thou takest them: but well I wot, that the common people now a days taketh them so.  Marforius. 
And who I pray thee is so foolish, as to worship Gods of stone?  Pasquine. 
I can not tell thee whether this be foolishness or no, 
No simall number, nor that thi●ke themselves no small fools.  but as far as I fee, this is of all men accounted godliness, and if we look well, we shall find by their garments and furniture, that they are worshipped, and this folly hath been always in men's minds, as we see that among those of old time, was the God Terminus, 
The God Terminus.  of whom a man may read so many foolish tales, that it would make him weary.  Marforius. 
By my truth thou sayest truly, I well remember that I have read of that God Terminus, in what estimation the people of those days had him, and yet for all that, me thinks, that men of our time should not worship these stones, as they did.  Pasquine. 
Yea but let us a while leave this a part, and stand thou still and hear me.  Marforius. 
I hear thee well, say on.  Pasquine. 
Thou knowest Marforius, 
P●squines labour and good meaning.  that sith I was first acquainted with the world, I have always sought with my whole study, to bring men from evil to well doing, and most chiefly Princes, 
Flatterrers always about Princes.  and great men, who have now a days their ears so full of flatterers talk, and of those flies that Diogenes speaketh of, 
Diogenes flies.  that no voice except it be of stone, can any more enter into them. For which cause so often and so loud have I cried, that I have enforced myself to enter into their ears.  Marforius. 
But what a presumption is this of thee, that will do this without the Pope's licence.  Pasquine. 
God defend that I should be presumptuous, but thou knowest, that it hath been always necessary to say and set forth the truth, the which scythe it lieth (as) buried, and that there is none to declare it, it followeth of necessity by the saying of the gospel, 
Stones shall cry.  that we stones must cry out.  Marforius. 
I knew not that till now. But I will therefore from henceforth so work that I will be no longer dumb. But follow thou thy talk. 
Luc. 19   Pasquine. 
And so, seeing that I cast away and in manner lost all my labour, I began somewhat to doubt, in what sort the things of the world were governed, and I doubted of the providence of God, & of his justice, 
Pasquine doubteth of God's providence.  seeing the affliction of the just, and the prosperity of the wicked, and within myself I said, what may he be, that hath the governance of things amongs men, and I thought, it should be some other thing far different from that which governeth the things of nature.  Marforius. 
This is even the right way to become an Epicure. 
The high way to Epicures opinion.  But what? didst thou doubt, whether there were one only, that governeth all?  Pasquine. 
Yea that I doubted.  Marforius. 
And how came that doubt in thy brain.  Pasquine. 
I saw that God in nature is a thing most orderly beyond all marvel, 
The beholding of nature.  I saw all things in their times conceive, bring forth, flourish, and give fruit, rendering as it were last of all, thanks to nature after this sort, 
The earth mother of all things.  and afterward again to corrupt, and return to their mother and first original. I saw the Heaven and the Stars not a whit to change from their wont course, neither rather or later to rise or go down, I saw the earth, the sea, and the other Elements to be very well divided, and their changes from one to another for the generation and corruption of things, to be ex●eadinglye well ordered, and if I did but behold the workmanship of man, yea or of a fly, or of an Empt: 
The great wisdom of God in forming his creatures.  I was astonished at the proportionate, comely, wonderful & unspeakable cunning of the Creator, most of all seeing all things done with so great reason, that nothing in the composition of the nature of things, could either be put to, or taken away without marring the whole work, so that being drowned in the consideration hereof, 
Psalm. 145.  I cried. Great art thou Lord and marvelous worthy to be praised, there is no end of thy greatness. Afterward if I considered the life of men, and their company keeping, their states and conditions, so without order and often times evillye disposed, 
Man only keepeth not order.  I could not but needs believe, that some blind Devil had had the governance hereof, and that did Christ cause me so to think, who being king of all together, sayeth notwithstanding, that he is not king of this world, saying: 
God's kingdom is heavenly.  My kingdom is not of this world, and if it were of this world, my ministers would surely fight. And in manies other places the same sayeth, 
joan. 18.  calling Sathanas king and Prince of this world, 
Satan Prince of this world.  and of this darkness, saying: 
* joan. 12.  Now shall the Prince of this world be cast out. And in the desert, Satan promised him all the kingdoms of the world, 
Math. 4.  if he would fall down and worship him.  Marforius. 
I pray thee Pasquine enter not into this heresy, 
Marc. 1.  that Christ is not Lord over the world, 
Luc. 4.  hast thou not read, that in the name of jesus all knees should bow, 
Phillip. 2.  of things in heaven, of things in earth, and things under the earth?  Pasquine. 
Thou knowest not yet, what this word world meaneth in the scripture.  Marforius. 
And what meaneth it else, but this unmeasurable frame or engine.  Pasquine. 
Yes Marforius an other thing, 
What the world is after the Scripture  the Scripture calleth the world, the ambition, the covetousness, the lechery, and all those other things that savour of nothing else but the flesh, 
1. joan. 2. &. 5.  so that, the flesh, the world, & the devil, are those three furies that with their firebrands and their Serpents, make an entermingling and confusion of all things.  Marforius. 
Why then these fat Friars, that say they forsake the world, ●arye it with them into the Monasteries.  Pasquine. 

Monasteries are the world itself.  Yea out of doubt, it is not possible to see the world better, than in the Monasteries: where a man shall see nothing else, but affections and passions of mind, with the which they seek to advance themselves, or to drive the one the other out of the doors. 
Some fruits of monastical life.   Marforius. 
Thou sayest truth, but follow on a little.  Pasquine. 
Because I could not therefore know the nature of this God, that seemeth to govern worldly things so blonderingly, I sought to know him by his officers, and servants, for that it seemed to me, that he governeth all things by means of certain demi-gods.  Marforius. 
Whom callest thou demi-gods?  Pasquine. 
Those that the gross people call saints. 
Saints are demi-gods.   Marforius. 
Beware I pray thee, that thou speak nothing against the saints, but well, for thou knowest in how great estimation they be with the world.  Pasquine. 
God keep me from speaking evil of his friends, 
Saints in great estimation with the world.  I go not about to tell thee other than the truth, neither shall I at any time be charged, to have spoken any thing that is evil, or wicked, except it be by such as would call the truth wickedness.  Marforius. 
Let it not seem strange to thee, that there be now a days such men, as do labour so to call it.  Pasquine. 
For such kind of cruelty, 
Truth will be truth how so ever it be called.  I care not, I know that the truth can not be but truth.  Marforius. 
Return a little to thy purpose, for me thought thou was framing an argument, à minori ad mains, or to be better understood, à delegato ad ordinarium.  Pasquine. 
Thou speakest like a right Canonist. 
Marforius a Canon lawyer  And to satisfy thy desire, I say, that finding no mean, to clear myself of this doubt, with myself I said, what the Devil of holiness, goodness, or equity find I in these saints, that now a days are so worshipped of the world, & that have taken in hand the government of worldly things? 
Saints are not as they are named.  Who if they now be, or do, that which sometime they were, or that is said they were or did, I shall soon consider, what is the order of this government, if not, yet have I cause to doubt. And forthwith it came in my mind to make a comparison of the lines of Saints, 
A very good way to try Saints.  and of their state, while they were living, with their present ●●ate now, hoping by this means to see, if the Saints that lived sometime, be the self same, that they say reign now in heaven, and together with Christ do govern all, or else whether those be different, and have there above, other nature, and other conditions. 
True Saints are Gods friends.   Marforius. 
And what an arrogancy is this of thee? wilt thou be a judge over saints?  Pasquine. 
No no friend Marforius, let it never please God, 
Who be true Saints.  that I should be a judge over his friends, who can not sin any more, neither be spotted with any worldly affection: 
Some be but Saints in ●ame.  but I would seek only (as I said) if those be they, that govern so, or else if there be other under their name, that have none other thing of the saint, but the bare name.  Marforius. 
What is that thou sayest? what a presumptuous boldness should this be? thinkest thou that there be any that usurp the names of saints, and under that godly name deceive the world?  Pasquine. 
As though the thing were to be doubted. 
The devil never becometh an angel but when he meaneth most mischief.  Knowest thou not, that the Devil under the form of an Angel of light, worketh all his deceits? for if he should show himself plainly as he is, none would believe him. Knowest thou not that Superstition and Hypocrisy are the devils rhetoric, with the which, 
2. Cor. 11.  he maketh the world believe, all that he listeth, 
The devils retorique.  Behold the Friars, I pray thee, thinkest thou, that they would ever have been able, to make the world believe so many manifest falsehoods, 
Friars the devils scholars.  and foolish ●oyes, if they had not learned this art of the Devil?  Marforius. 
Why then, their coats, hoods, and sundry colours, are they devised by the Devil?  Pasquine. 
Yea out of doubt: 
The diuel● d●uise.  for if they were the same that they would be counted, what need should there be of such disguised garments? the which say they, do signify that which they ought to be. This is a clear case, that while there is shadow & signification of the thing, 
Mark well.  there is not the thing itself. If they were in deed, what should they need to seek so to appear? 
All is not gold that glistereth.   Marforius. 
I have heard in dode, that outwardly they be one thing, & inwardly an other.  Pasquine. 
Thou mayst be sure of y●, if thou believe the Gospel, which saith. That there shall come wolves to devour us, clad in sheep skins, by cause they will not be known: for right well thou knowest, that one sheep eateth not another,  Marforius. 
Thou tellest me Pasquine great matters, and such as I never heard before, and yet have I studied many years the Canon law, and in the subtle points of john Brokenshinne, 
john Brokenshinne a writer upon the Canon law.  and yet did I never read these things, which have in them somewhat more, than every man understands. Tell me now, how thou madest this comparison, for I remember I read in Plato, that it is a goodly way to find out the truth, 
A good way to find out the truth.  to separate the things that are like, from those that are different. And I think this same be it, that our Logicians speak of, that contraries being laid together, are the better discerned.  Pasquine. 
Thou sayest well, but to come to the point. Take thou which thou wilt●, among all the Saints, yea if thou wouldst take the Virgin mary, who hath the chiefest place, and then consider well, after what sort she was in times past, while she lived, and in what sort she is now, after she became to be Diefied: And thou shalt find, that I doubt not without cause, 
No more like than fire and water.  whether she that is set upon the Altars, be the self same that was mother of the Lord.  Marforius. 
Make thou Pasquine this comparison, for herein thou hast a better judgement than I, 
Comparisons odious.  beside that, by us canonists comparisons are counted odious.  Pasquine. 
So I will, sith it pleaseth thee, but answer me a little, to that I will ask thee, for so the matter shall be the clearer: what dost thou think, that the mother of the Lord was in times past?  Marforius. 
If we will believe the scriptures, 
The praise of the Virgin Mary.  she was a Virgin most chaste, most modest in behaviour, most holy, most humble above all other creatures.  Pasquine. 
And also very well learned in holy scripture, 
The price of the dog what it meaneth, look in Deut. 23.  full of charity toward the poor, without any jot of covetousness, without desire of gain, or riches, not devouring the price of the Dog, not esteeming Beads nor costly garments Is it not so Marforius.  Marforius. 
Yea truly, but what callest thou the price of the Dog.  Pasquine. 
That which by vow, 
Great odds between Mary Christ's mother, and Mary on the Altar.  for wicked requests if they come to pass, is given to her.  Marforius. 
I understand thee well.  Pasquine. 
Thou seest therefore, what she was once, now tell me what thou thinkest by this, y● with so much wax, with so much gold & silver, with so many chains & brooches, & with so many perfumes, the world doth at this day honour.  Marforius. 
I can not tell what to say of her.  Pasquin. 
I marvel of thee, 
Great hurt cometh of false religion once received  that thou sayest y● canst not tell what to say of her, in so clear a matter.  Marforius. 
Marvel not at all thereat. For this Religion wherein I have so long time lived, hath in such sort blinded me, that albeit I would, I can not, nor dare not, 
janichers for the most part are christians borne, and denying that faith, become Turks, and are the guard of the Turk. Which is to cause a man to confess by induction, that which he would not, and so overthrow himself.  give this judgement. Thou knowest what a great matter it is to be borne & bred up in any Religion: & many times it is of greater force to be bred up in it, than to be born in it: as we see of the janichers. Beside that I doubt, that if I should say any thing against her, she would forthwith be revenged upon me.  Pasquine. 
If thou wouldst continue in thy false Religion, approving it to be good by this meres: the Turks and moors will continue in their own, & yet shalt thou not be able to say, that theirs is false. But yet for all this thine opinion, dost thou not grant me, that she is not the very same?  Marforius. 
Thou talkest with me after the manner of Socrates in his disputations, understanding not the end where about thou goest.  Pasquine. 
hearken therefore Marforius. Of force thou must grant me this, that all Saints ought to follow the eternal father, 
Christ the example of saints.  and his son jesus Christ.  Marforius. 
This can I never deny.  Pasquine. 
The father is not desirous of revenge as thou seest, for he maketh his son to rise, 
Math. 5.  upon the bad & the good.  Marforius. 
Oh what great g●●dnesse is that.  Pasquine. 
Beside that, christ died for sinners, 
1. Cor. 15.  of whom, he should rather have been revenged, 
Luc. 23.  & prayed for them that put him to death. Moreover thou hast his merciful promise confirmed with an oath, which saith: I will not the death of a sinner, 
Ezech. 18.  but rather that he repent and live.  Marforius. 
Oh true benignity and humbleness of heart.  Pasquine. 
Thou sayest well, 
Math. 11.  thou wilt grant me also, 
Christ commanded his Saints to be meek and humble. The Pope commandeth h●s to be cruel and seek revenge.  that Christ commanded those that be his, that they should learn of him, to be meek and humble of heart.  Marforius. 
It is true.  Pasquine. 
Wherefore then art thou afraid, that the Saints, as cruel Tirans' desirous of revenge, would do thee harm?  Marforius. 
Because I see, that in many places, they have done strange and cruel miracles.  Pasquine. 
Dost thou think, that if they had been alive, they would so have done?  Marforius. 
No not I, for if their Histories be true, a man may see, that they were most wonderfully patient, even unto the death.  Pasquine. 
How canst thou then believe, that these Saints that I speak of, and those I spoke of before, are due self thing?  Marforius. 
Their miracles make me to believe it.  Pasquine. 
What? knowest not thou, 
Antichrist must work miracles.  that Antichrist with his monstrous miracles, must put the world in confusion?  Marforius. 
I have heard say so: but this is yet looked for, 
Dan. 7.  to come with the Messiah of the jews.  Pasquine. 
And if he were here now, 
Apoc. 13.  wouldst thou any whit the better consider these miracles? 
Math. 24.   Marforius. 
And how can I know, that he is here now?  Pasquine. 
By the signs that Christ hath taught us, 
Signs to know Antichrist by.  among the which there is one most manifest, where he saith: when you shall see the abomination of desolation standing in the holy place. 
Math. 24.   Marforius. 
And what meaneth that?  Pasquine. 
It meaneth, 
Antichristes' temple disscribed.  that when we shall see in the place where God only ought to be honoured, that other Gods are worshipped: That is the temple of Antichrist, and the abomination. For what thing can be more against Christ, than to drive Christ out of his temple, 
Nothing more against Christ than Antichrist.  and to put other in his place, to whom it is attributed to work miracles, and many other notable feats? And why do these miracles so much move thee? knowest thou not, that where they are rifest, 
Miracles are tokens for the unbelievers.  there is the less sign of faith, and commonly those signs are foretokens of the destruction of common wealths, and decay of Cities. For these Gods seeing the most high god angry for their naughty Religion, and that he will altogether overthrow this worldly common wealth, to the end the people should not wax wiser, 
An old practice of the prelate's.  & so espy their doings, they keep them entangled with these miracles, to the which they run like sheep for their last refuge in their troubles: And even so was it by Baal in the old Testament, that the more the Lord was by that kind of worshipping honoured by the prophets, so much the more did the miracles increase, & it was seen, that Baal's miracles had then greater force, than the word of the Lord, 
Iniquity shall have the upper hand.  so that until the captivity of Babylon, for fear and for the Religion of miracles, the jews could not rid themselves of the worshipping of Baal, nay, 
Superstition and Idolatry are vehement persuasions to the ignorant.  they said sometime, that because they had left of worshipping of him, that was cause of all their miseries, as may be seen in jeremy, where he saith: Since we left of to do sacrifice to the Queen of heaven, we have had scarcity of all things. And to the end thou know it, 
Hier. 44.  these Gods hurt none but such as believe in them, but to those that despise them, they can do no hurt at all, 
Gods of small power, that would hurt and can not.  for if they could they would long sithence have destroyed all Almain, and all the towns of the Swychers, who have destroyed these Gods, and changed the prices of them into a better use.  Marforius. 
Sith thou sayest that Antichrist reigneth now: couldst thou show me what he is?  Pasquine. 
I can right well show thee him, if thou canst and wilt abide the hearing of it.  Marforius. 
That I can, for I am ready to die for very lust to hear it.  Pasquine. 
Antichrist is so called by this effect, 
Antichrist what he is.  because he is against Christ. But the name of this kingdom 
1. Io. 2. &. 4.  (with the which) as happy and fatherly he covereth the unhappy name of Antichrist, that he may the more safely devour, and slay Christ's sheep, this name I say is called the number of man, by the Prophet in the new Testament.  Marforius. 
I understand thee now less than I did before.  Pasquine. 
●ast thou not read in the apocalypse, 
Ap. 13. et. 16.  of the mark, and of the name of the beast, and of the number of man?  Marforius. 
I have some time heard men strive upon that place, and upon that whore clothed in Scarlet, 
Apoc. 17.  and drunk with the blood of Saints, 
The great whore.  whom they called the great whore, and they said she had in her hand, a Cup of gold full of abominations, and her filthy lusts, and if I remember me well, they called her also Babylon, 
Babylon.  the mother of the fornications of the earth. But by cause I heard not the beginning of the disputation: I could not understand what that whore was.  Pasquin. 
All this that thou hast said, belongeth to Antichrist, and to his kingdom, which things thou shalt clearly understand, by that time I shall have declared unto thee, the name, with the which that wicked person doth nothing else, but sell himself to the world. But hearken to this.  Marforius. 
I am here all ready thereto.  Pasquine. 
The letter of his name is. 
The beasts name described.  P A the number is. P P A A. and the name is made by putting each of those letters amids his two fellows. For as Pythagoras' Disciples say, the number of man is double or two fold, the which doth clearly appear, sith there are in the name contained but two letters only, as thou haste seen in the number. And albeit every of those letters is twice form, they are not for all that any more than two figures of letters, & two syllables. Understandest thou it yet or no?  Marforius. 
I understand it very well, for this name & these letters come often in my way in the Canon law. But beware Pasquine that thou seek not to know to much, 
Ignorance breadeth devotion the Papists say.  thou shouldest do better to believe simply as I do, having been so taught by a cunning Friar.  Pasquine. 
What callest thou to believe simply?  Marforius. 
This, not to labour to much in holy scripture, 
The doctrine of Monks and Friars.  and to leave those things to the Divines.  Pasquine. 
That is to believe ignorantly, and not simply, knowest thou not that place of the Gospel, 
joan. 5.  which saith? Search the Scriptures? if thou believe so Marforius, thou deceivest thyself foully, for this is not simplicity, but rather a foolish and careless credulity.  Marforius. 
I will tell thee true, I did believe, that simplicity and ignorance were both one thing.  Pasquine. 
Thou deceivest thyself I say, for there is a greater difference between them. Simplieitie 
Simplicity what it is.  is not ignorance, but a certain clearness and singleness of mind, whose contrary is doubleness: if thou know therefore what it is to be of a double mind, thou shalt also understand what it is to be of a single mind.  Marforius. 
I know well what it is to be of a double mind, for this often times happeneth unto me, 
canonists commonly are not acquain●ted with simplicity.  but such manner of simplicity as thou speakest of, I know not.  Pasquine. 
I believe i● well, for you canonists, can not be both subtle and simple together, but would to God that your craftiness might be turned into simplicity, 
canonists subtle but not simple.  for than should there not be among you so many deceits, ways to entangle men in, and such devices and delays, and there should be no manner disputing. De jure stricto & largo, but only that which is just and good should reign in you.  Marforius. 
What is simplicity then?  Pasquine. 
Simplicity is a virtue, 
Who is a simple man.  the which who so ever hath, showeth with the effects what he is, he is no hypocrite, but in every thing, and in every act, is seen a great clearness and singleness, and he is such that in him thou mayst trust any thing that thou hast, for being sincere, he doth sincerely behave himself. Moreover concerning the knowledge of things and their experience, he will have a sincere and sure judgement, without any colour or disguising of Hypocrisy.  Marforius. 
If the matter be so, it must needs be, that the simple man be replenished, not only with great goodness, 
What he must be that will understand the scriptures.  but also with great learning & judgement together, for these things are requisite to him that will diligently search, and understand the Scriptures.  Pasquine. 
Thou sayest truth. 
Luc. 12. & 21.   Marforius. 
Then are there in these days many simple without simplicity.  Pasquine. 
It is true, 
Mar. 13.  in these days, and there is little godliness amongst Christian men, they were in old time simple, those true Saints, who * lacked not what to answer to the judges, because they believed simply, 
Simplicity and constancy are companions.  and this believing simply, can not be without a very great steadfastness: for this simplicity hath always ways in company, 
cie are companions.  a certain most firm constnancie of mind, and about it a wall of brass, & such as these be, put on no visors, nor strange garments, but will be known of every man for that they be. But this masking and disguising, is never without some suspicien of deceit. And what thinkest thou this saying meaneth, be ye simple as Doves? but that ye have that singleness of mind, that belongeth to a Christian, 
Math. 10.  and show the same in your countenance, 
What is meant by the simplicity of Doves.  in your manners, in your apparel, and in your works, as Doves do, the which feign not one thing, and do an other, as do the Foxes, but openly show their natural whiteness, and mildness in all their life.  Marforius. 
Is there not then one Friar that is simple? 
Friars be foxes, and 〈◊〉 Doves, for all they seem so simple.   Pasquine. 
As thou thinkest of them, they are all so, but as I think, there is not one so.  Marforius. 
In very deed I did ever believe till now●, that we must be simple, that is to say, ignorant, doltish, & very Asses.  Pasquine. 
Such opinion have they had, whom the shéepish foolishness of our time hath nuzzled up, but I say to thee, that the Christian should be very well learned, 
The Christian ought not to be ignorant.  & well exercised in his own law: for so shall he not be able to be moved by any manner argument, being well grounded upon that sure stone, whereas he that shall be ignorant, shall be ready to fall into alher●sies, 
Psala.  and to all deceits: for ignorance, agreeing with all things, 
Ignorance cause of many errors.  and lacking of judgement, at one instant taketh hold of truth, & of falsehood, without making at any time any distinction at all. And hereof are risen so may heresies, and sects among the christians. For being ignorant, 
The colour of religion hath deceived many.  they have been deceived by crafty créepers, most of all under the colour of Religion. And therefore some following the rule of that man, & some of this man, those other of an other man, and not one there is, that followeth the rule of Christ, the which without superstitions and falsehoods, 
Math. 22.  commandeth unto us, the love of God, and of our neighbour: 
Mar. 12.  it is therefore no marvel, that the jews and Turks become not Christians, 
Why the jews & Tur● become not Christians.  seeing the Christians divided into so many sects, with the which also, they dare take upon them, to call them selves spiritual, being altogether carnal. Paul in the first to the Corinthians, crieth out against these sects, saying: If any of you say I hold of P●ule, 
i Cor. 1.  an other, I hold of Apollo, an other I hold of Cephas, the fourth I hold of Christ, are ye not carnal, is Christ divided?  Marforius. 
I know these errors very well, 
Meaning he should expound to him the scripture, as they do the law to other. A drianns for Atrianus  I will that from henceforth thou be my Grat●an, and my Panormitan, but thou shouldest preach this about the streets.  Pasquine. 
I would gladly do it, but I fear the decree of that flemish Pope.  Marforius. 
Peradventure thou meanest Adrian. Thou canst not speak Dutch well.  Pasquine. 
Atrian thou must say, for so a man may see in his Epitaph.  Marforius. 
Thou needest not doubt any more of him, for he is dead.  Pasquine. 
So would God, 
Pasquine wisheth the over throw of the Pope, and his kingdom.  that this that now is, and all that shall come after, were with all their train and trash that belong unto them: but yet for all this, there want no priute watchers. I have heard say, that Chietti hath spoken the Devil and all against me, in that thievish consistory. 
Pasquine evil spoken of, by Card. Chietti, because he called him by his right name.   Marforius. 
And why?  Pasquine. 
Because I told him his true, proper & natural name, that is to say hypocrite, but let him do and say what he will, for I set not a turd by him, sith I am made immortal, and become a God, aswell as he is besp●rited and become a Devil.  Marforius. 
But now return a little, and tell me the cause of thy going to heaven.  Pasquine. 
It was this that I have told thee, 
The cause why Pasquin went to heaven  for that I saw these Saints to be so far different from that they were sometime, I would needs go to heaven purposely to see, whether they have there above the self same nature. For me thought it a thing unlikely, that this Saint Mary here below, 
The Image of Mary compared for her gay attire, to the heathen Goddesses.  that hath the painting on her face, that hath crowns full of jewels on her head, that hath Chains about her neck, that hath Rings on her fingers, that hath so costly and so many sorts of garments upon her, like one of those young Girls of old time, me thought it not I say, that this was all one, with that most humble mother of the Lord, and so much the more I confirmed myself in this opinion, because I saw this Lady to be most covetous, 
A covetous and cruel mother that suffers her son to beg and she hath so much.  most desirous to heap up treasure, and most niggardly in spending it, and if she let any thing of her own go out of her hands, she dealt it most wickedly, so that I said often to myself, if this be th● Lords mother, why hath she not compassion upon her son, whom she seeth every day in the church where she is, 
The poor represent christ.  go about ask alms.  Marforius. 
What sayest thou? hath Christ need then?  Pasquine. 
Yea, in the poor that represent his person, for he sayeth. 
* Math. 25. Loretto is with them, as Walsingham was with us, a place to which much gain was brought, and and no goodness carried thence.  In as much as you have done it, to one of the least of these my brethren, ye have done it unto me. Yet notwithstanding, if this her some ask her but one Dotkin, she doth not give it him, but standeth upon her gravity, and looketh big, without once changing her countenance, nor showing any manner sign of compassion. But when the holy Father goeth to Loretto, when those most reverend Cardinals, when the spiritual fathers go unto her, she giveth to these generations all that she hath, to spend upon whores, dogs, horses, and , which I should have said first, the which things I am right well assured, were all far wide (without all comparison) from that true & most pure virgin the Lords mother, the which above all other things hated this filthy kind of men, beside that I was right well assured, that those that be the very saints in deed, being with God, who is most rich, have no need of our goods, 
The true saints s●ke neither goods, nor glorious Churches. The treasures of the papists are a pray for the Turks.  nor of our offerings, nor that they be so greedy of glory, nor sake not for such goodly Churches, nor so rich Altars and other ornaments, which are in danger to be one day rob by the Turks, sithence such as be the great men in the world, take not the same themselves. These things are rather for the satisfying of vain & witless men, than of Saints, who never called themselves Kings nor Queens of heaven, 
Math. 6.  but the servants and handmaids of God, 
The treasures of true saints laid up in heaven.  and would have their dwellings & treasures in heaven, (where there is no danger of Turks, for they go not up thither) which treasures are not gold and silver, but justice, peace and joy, in the holy ghost. And perceiving new by all these ways aforesaid, that these be no Saints, and seeing that the world would enforce me to believe, that they be Saints, 
Deady sin to speak evil of these false Saints.  and that it were deadly sin to speak evil of them, I determined to go to heaven, to clear me of this double.  Marforius. 
I marvel that none hath sought this before thee.  Pasquine. 
All have left of, for a certain foolish, and light belief, and because they had holy things in small estimation, being content with a false and wicked Religion, 
Covetousness and cruel●y a hindrance to the truth.  the which hitherto (I know not by what means) hath holden the world sore bewitched. And if there were found any one, that had begun to discern the truth, by and by have they had their eyes closed, that they should see no further, nor wade deeper for knowledge therein.  Marforius. 
Thou hast told me the cause of this thy voyage, tell me now how thou goest up, and by what way, and then what thou sawest there above. For there must needs be things far divers from ours, & from all that we can imagine or thinkeof.  Pasquine. 
I will tell thee the whole, so that thou hearken well unto me.  Marforius. 
I hearken to thee, say on.  Pasquine. 
Seeking the way to go to heaven, I could not find it, albeit I had read many things of Protheus, Icarus, and Menippus, who (men say) went up thither, but they tell not by what way. Whereupon I determined to ask one of these Angels of it, which all day go up and down, and they told me, that there was none other way but by death: that way I liked not, because life is dear to every man, but by chance I found an other way.  Marforius. 
And what way was that?  Pasquine. 
That being in a trance, 
pasquin's way to heaven.  all these things should by revelation be showed unto me.  Marforius. 
Who taught thee that way, some Necromancer?  Pasquine. 
Hold thy peace, for this practice was devised by holy fathers, haste not thou read in the lives of holy fathers, that Hilarius the Abbot, 
Hilarius an advocate at the general judgement.  standing on his feet in his chamber, found himself to be before the judgement seat of God, and there answered Pro & contra?  Marforius. 
I never read it.  Pasquine. 
Hast thou not also read that book entitled: Memorare novissima tua. etc.  Marforius. 
This title is in none of all my books, but tell me, who hath taught thee this thing.  Pasquine. 
This other day I was called to the monastery of the Charter house Friars, by a certain Friar there, that began to understand the matter, & (as it oft happeneth) seeking not for it, 
Pasquine found that which he sought not then for.  I found this thing.  Marforius. 
And what matter hadst thou to do with that Friar?  Pasquine. 
He prayed me that in certain works that I then had in hand, I would somewhat nip the Prior of his house.  Marforius. 
What had he done, that thou shouldest so nip him?  Pasquine. 
I can not almost tell thee, but he alleged certain Sophistical foolish trifles, which I did not very well understand.  Marforius. 
Do●st thou not remember them?  Pasquine. 
He complained that his father Prior commended much more that part of Aristotle called posteriora, 
The old Friar meaneth some mystery thereby.  than the other called priora, & that being in this preposterous opinion, he never used demonstrations, but only induction.  Marforius. 
What meant he by that f●ndenesse?  Pasquine. 
I know not why he left the demonstrations, except it were, because they are taken from the principles of nature.  Marforius. 
I understand what thou meanest, follow on. 
A busteling among the Friars in the Cloister.   Pasquine. 
while I was with this Friar, I heard in the Cloister a great busteling, for thou knowest well that they make their Cells one hard by an other, like Wasps and Harnettes.  Marforius. 
What dost thou tell me? I thought these Friars had been of the kind of the Frogs of Seriphia, because they make a conscience to salute any that cometh in to them, so much (men say) they esteem silence, but thou sayest they brawlled?  Pasquine. 
They did not only brawl, 
friars together by the ears.  but were together by the ears, and if I had not come, they would have laid hands on their staves.  Marforius. 
Whereupon brawled they?  Pasquine. 
They disputed of these Trances, and of their vain visions, and of the manner how they saw them.  Marforius. 
Did they strive upon a thing that they account so certain?  Pasquine. 
Yea for when a certain young Friar said, that these were the dreams of old sick men, and that they have in them no manner of truth, and that he himself had been already three years in the Monastery, and there never happened any such thing to him, an other old Friar told him that he never could skill of that practice, and the young Friar laughing at that, because he called speculation, practice, the other excused himself saying, that he called not the vision practise, but the preparation, and the things that go before the vision: the young Friar then being desirous to hear thereof, began to demand of this practice. Then began I also to hearken, 
How Pasqui●● learned the practice of these visions.  to the end I might also learn this pretty conceit, and so I understood all the mean, how a man should prepare himself to these visions.  Marforius. 
Is it lawful to know so great a practice? may it be done without the blood of a black sheep?  Pasquine. 
It ought not to be opened, yet will I tell it thee, that thou mayst do the same, if by chance studying a little better, thou shouldest peradventure marvel how it cometh to pass, that the Cannons of the Apostles, 
The Cannons of the apostles, far different from the Pope's Canons.  that are so godly, are so far different from the Cannons of the romish Bishops that came long afterward, and that are so wicked. And for all this a man must believe, that they are all in one self heaven.  Marforius. 
This is good to be noted, & therefore I pray thee tell me the whole story, 
The beginning of the votage.  point by point.  Pasquine. 
He would that first of all, the Friar should keep a most abstinent fast, eight days together.  Marforius. 
This is but a lean beginning, chiefly for Friars that are so well provided for the Kitchen, and I hear say that these pale faced father Friars, will eat like Cormerants.  Pasquine. 
Then that he should be confessed. 
The way to climb up to the Pope's heaven.   Marforius. 
That is a very denout thing.  Pasquine. 
Then that he should not meddle with any flesh of male or female kind.  Marforius. 
What is this? 
A privy nip.  why then do these maiden Friars that make this vow of chastity, use such matters.  Pasquine. 
And many of them use the matter worse, who knoweth not that? but why dost thou put me out of my tale.  Marforius. 
Proceed therefore.  Pasquine. 
Then must he hear seven Masses of the holy ghost: and being thus prepared, at midnight on the Friday, 
Monkish astrology.  when the Moon is in the last degree of Cancer, he must lay himself down upon a mat, upon which, some other Friar (that hath been in a trance) hath slept before.  Marforius. 
This they account as true as the Oracle of Apollo.  Pasquine. 
Just, even so. Then must he have on his head an other friars hood that hath been before in the like trance, and a stole about his neck, folded upon his breast in form of a cross, and Saint john's Gospel IN PRINCIPIO ERAT VFRBUM. hanging at his neck, written in red letters, & he must perfume the place with holy perfume, and keep there by him a Lamp burning with holies oil, that done, he must draw a circle about the Mat, of red earth and white, and the circle must be double, leaving a little space between the outer line and the inner line of the circle, and between these two lines, must be written these words. 
A Conjuration.  ✚ Pater ✚ Filius ✚ Spiritus Sanctus ✚ Nox visions ✚ Nox revelationis ✚ Nox veritatis. And thus being prepared, after he hath said a certain charm, he falleth on sleep.  Marforius. 
What charm is that.  Pasquine. 
A charm that con●ureth all spirits, that are appointed for revelations and must be thereat, to declare the truth.  Marforius. 
By what names calleth he them.  Pasquine. 
By Hebrew names, 
Ignorant spirits that understand but one tongue.  for they say these kind of spirits understand none other tongue.  Marforius. 
These spirits therefore are very ignorant.  Pasquine. 
I know not what they be, it sufficed me that I knew that they are good for this purpose.  Marforius. 
And hast thou also Pasquine learned this practice?  Pasquine. 
And why not. I have used it, and have tried the whole matter.  Marforius. 
He that had seen thee in that attire, might well have made a Pasquine upon Pasquine.  Pasquine. 
Peace Marforius, 
Meaning tho● a man might have made a least on Pasquine.  thou makest a jesting thou knowest not whereat, when thou shalt have heard the whole case, thou wilt be of an other mind, and to see such manner things, thou wouldst desire not only to be hooded, but also to be of the third order of Saint Frances, and also of the straytest order of all called the Scapuchines.  Marforius. 
Tell me I pray thee before I forget it, if these Friars have so many visions, what meaneth it, that they are drowned in so many superstitions and falshodes● What is the cause that they understand not true godliness?  Pasquine. 
Because they desire not to have the truth of sacred things to be opened unto them, but other trifling toys, that are rather contrary to godliness: and herein they offend, that they bind good spirits to do vile services.  Marforius. 
I pray thee tell me some one of these trifling toys.  Pasquine. 
Some one desireth that he be showed unto him, that hath stolen his money: for this purpose is appointed the Angel Colamiachel, 
The Angel for lost money.  who showeth himself in the form of him that hath stolen it: albeit they say that Saint Anthony of Padua, hath begun to take charge himself of these things, 
The Saint for thief stolen goods.  whereof his Friars receive great gain.  Marforius. 
Oh cursed sort of rascals, that dare be so bold to constrain a good Angel, to take upon him the shape of a thief.  Pasquine. 
Beside that they desire to know whether the wife love her husband, or the sweet heart her lover, or the  his holy father. To all which things, there is no Angel appointed but Saint Helen mother of Constantine, who if the love be like & equal, 
The Saint for ●oue matters.  showeth herself with certain fair Damosels, and at a table plenteously furnished, eateth with the Friar that is fasting: but if the love be fa●ned, and nought worth, she feareth the Friar with weapons, with fires, & with changing herself into dy●ers shapes, as into a wild Boar, into a Lion, into an Ass, who evil favouredly crying, seemeth to say, that this love is not to be trusted unto.  Marforius. 
Oh poor saint Helen, is this thy reward for finding the Cross, that thou should be driven to search for the loves, and for such foolish toys of men? Those examples be now sufficient for me, I understand the evil use of things. Tell me now the rest of our first talk.  Pasquine. 
With a good will Having therefore marked all these things well, 
Pasquine goeth about his business. Coliseo.  I settled myself to do all that hereunto was needful. Here near unto the Coliseo is in the old ruins, a certain hole underground, which I think no man else knoweth of, fair wrought with printed figures of earth, cast in moulds, & with marvelous trim printings that yet remain, thither I resorted, and brought with me my mat, the Hood, the holy Oil, the Stole, the Chalk, the Bole armoniac, the perfume of Storax Benjamin, and setting my things in order, and after the conjuration once read, I laid me down to sleep, 
Pasquinc saleth into a trance.  & forthwith was I drowned in a most sound sleep, like unto that which they have, which be troubled with the Lethargi. Then me thought the heaven and earth came together, and that every thing returned to the old Chaos, and so I lost my memory, that me thought I was no more that Pasquine that I was wont to be, me thought that I had drunk the juice of Poppy. 
The beginning of the Pope's apocalypse  While my brains went thus whirling about, I saw come flying from far of, a great fire, sore flaming and sparckeling. It was of the fashion of the manifold impressions of fire, whereof Aristotle speaketh in his Meteora, 
The description of pasquin's guide.  but the stirring of it was like the Rockets and Squibbes, and whirling wild fires of castle Angelo, what time they celebrate the dismal day of the Pope's creation. After it was come near me, it shed itself all about me, stretching out his beams in such sort as the Sun is painted, amids the which there was a man in a white garment, who demanded of me what I would have, I being thus moved, partly for the strangeness of the thing, and partly for fear, coming afterward by little & little to myself, thus with much a do, I answered, who art thou Lord, 
The Angel for true and holy visions.  he said that he was Hierusatanael appointed for true & holy visions: and if I would have any thing, that I should ask him. Then did I in the best manner I could, show unto him the occasion of this my coming unto him, demanding of him pardon for my presumption, 
pasquin's request to the Angel.  for that I a mortal man, was so bold to command one that is immortal, affirming further that it should do much good to the world, if Pasquine who is counted a narrow searcher out of things, might enter to see heaven. My talk pleased him well, & hereupon I begun to take a little heart of grace, and the more for that he forthwith showed himself to me with a countenance altogether pleasant, he asked me into which heaven I would go, affirming that there were two heavens, 
Two heavens.  into one of the which Christ ascended, when he departed from the world, from the which he shall also descend accompanied with his Angels, 
Mark. 16.  to judge the world. The other 
Math. 16.  was sithence builded by the hands of Popes and mortal men, who had small skill in building. When I heard that, I was exceeding glad, seeing I had found the mean to be out of doubt of the truth. And I prayed the angel if it were possible, that he would cause me to see them both, & he promised me I should. Then did the flame that compassed me about, turn itself into the fashion of a Chariot, 
Pasquine goeth to heaven in a fiery charet.  like unto that which did carry away Helias, upon the which, the Angel sat down, and then made me sit down beside him. As we were mounted, the Chariot carried us away through the air, unto the Sp●re of the Element of the fire, there changing our Chariot, we followed our v●yage, and drawing already near to the Spear of the Moon, the Angel said he would pass no higher, & turned the rains toward the North, going much further from the Sun, I said unto him whither go we Lord? he answered me, 
The situation of both the heavens.  to the Pope's heaven, which is on this side, for the lords heaven is toward the Southeast, which is the highest part of the heaven, 
The lords heaven and the Pope's direct contrary.  as this is the lowest, and this standeth right over against the other, as the Antipodes are unto your city, so that they be directly contrary. And thus talking, I saw a far off a City so great, 
The description of the Pope's heaven.  that it seemed that Venice, Constantinople, Rome, Cairo, and Paris, had been all joined together, the form thereof was as it had been a Maze. And the same so mounting up like a winding snail, made new divisions, new market places, and new streets, and in the top it had a great Castle, so that standing without the City, it was seen every whit within, 
There be many within the Pope's heaven but none can be seen without.  and all the streets of it might be easily counted: but there could not one body be seen in it, and that was, because all the streets, and all the Market places were environed with high walls that stopped the sight, but the walls of the City were full of Towers, and every Tower had his gate, made with such wonderful craft, that there is no Maze in all the world that may be compared unto them. I saw go in & out through these gates many spirits, who only can skill what subtle devices the same be that are in them.  Marforius. 
Thou paintest me out rather a Do●ecoote than a heaven friend Pasquine, but what business have those spirits to do?  Pasquine, 
When they went in, they went laden, some with Supplications, some with Rosaries, some with Beads, some with Wax, some with Oil, some with Incense, some with Gold, some with Silver, some with Chains, some with precious Stones, 
Chopping and changing in the Pope's heaven.  but when they came out, they came laden, some with peace, some with wars, some with rain, some with hail, some with winds, and such other like things, desired to be had, or not to be had, 
The covetousness of the Pope's heaven.  by foolish men.  Marforius. 
Did they never bring forth no money?  Pasquine. 
No that I saw.  Marforius. 
Oh covetous heaven. But I thought that this heaven had had but one gate only, and that Peter had kept it.  Pasquine. 
Because thou mayest the better understand the matter, besides the gates of the Towers, made in such form as thou hast heard, there was an other great one, through the which th● men only entered, 
The false donation of Constantine.  the which is but butcherly made, and in the same is graven the false donation of Constantine, and those first signs of victory of the Popes, and how by little and little, they have brought kings and Emperors, to be under them, and have used them to kiss their feet. Among other things, I saw a Pope set his foot on an emperors throat. There were also many other things, the which I understood not very well. As we were now come to this gate, after we had a while beheld the carvings thereof: the Angel knocked, by and by, an old hoarse Carl asked who we were, the Angel answered, that there was a Citizen of Rome that desired to see those holy places, the old man would needs know his name, and when he had heard the name of Pasquine, with a churlish countenance he said, and art thou he, that doth so great hurt unto this our kingdom with thy writings, pulling men back from our Religion, and from offering unto us? get thee packing, for here within will we have no such railers nor scoffers, and so saying shut upon us a little piece of a window that was in the gate, 
pasquin's judgement of the Pope's heaven.  than laughed I at it, saying with myself, here must needs be within, many things to be laughed at, and to be scorned: sith they will have none to enter in that may mark them. Yet was I sorry that I could not see them, & I asked of the Angel what was to be done, doubting I had lost both my time and my labour. 
Luther and Zwinglius digged a Mine to over throw the Pope's heaven.  The Angel stood a while studying with himself, and then said that he knew a certain Mine, known to very few, which Luther and Zwinglius, had made to overthrow this heaven, which Mine was afterward made bigger by many other.  Marforius. 
Oh that angel was an honest fellow.  Pasquin. 
Yea truly and (for as much as I saw) he was no great friend to this heaven, he went therefore to the Mine, the which had the mouth thereof very little & strait, and covered with thorns & boughs in such sort, as no man would think that there is any such thing as there is in deed. We entered in, and there came against us a Pioneer, clothed after the Dutch fashion, that had upon the sleeves of his garment these letters, V D. M. I. A that is to say. Verbum domini manet in aeternum, which in our tongue as thou knowest, is as much to say, as the word of the Lord endureth for ever. 
Esay. 40.  And there hard by, were two little banners, in one of the which was written in letters of gold. IN QVIETNES AND CONFIDENCE 
Esay. 30.  SHALL BE YOUR STRENGTH. and in the other. COME UNTO ME ALL YE THAT LABOUR AND ARE LADEN 
Math. 11.  AND I WILL REFRESH YOU. This man asked us who we were, I told him I was Master Pasquine the Roman, my Christian name pleased him better than my Surname. Then said he, that this way entereth no man, that maketh not the same confession of faith that he himself confessed, 
Pasquine examined of his belief.  and his fellows also. Then I asked him what confession I must make, he demanded of me, which of these two things I believed, whether Christ were the head of the Church or the chief Bishop. Whereat I laughed and said, both, he marvelled much at such a manner of answer, and said, how can that be? hath the Church than two heads, like the Eagle in the emperors arms? I jested with him and said, if thou grant me, 
Hebr. 6.  that Christ is the chief Bishop, 
Ephe. 5.  thou must needs grant that the head of the Church is Christ, and the chief Bishop of the same, but if thou wouldst that I should have answered thee otherwise, thou shouldest have asked me, whether I believed that Christ is the head of the Church, or the Pope? he then perceiving my jesting, said to me, it can not be denied, but that thou art the same pleasant Pasquine that I have heard so many times commended, but tell me in good sadness, what thou confessest upon this matter: speaking then in good earnest, 
The confession of Pasquine.  I confessed that I believed that Christ only and solely is the head of the Church, and that to have so many heads, and so many bodies, is a thing meet for Cerberus, Briareus, and the devil and such like, and not for heavenly bodies: for asmuch as the Church, hath only one head, 
Ephe. 5. 1.  one only spouse jesus Christ, and that all other are members of the Church. 
Cor. 3  He hearing this, 
Psal. 45.  made so much of me, that he constrained me exceedingly to love him, and most of all, when I heard him call me brother in Christ. Then led he me into a place like a Dorter, into the which the further I entered, the more the same became larger & larger, & it was a great building, & all the walls thereof were undermined so beneath, that all the whole work might easily have been overthrown.  Marforius. 
Who dwelled there? 
The inhabitants of the Pope's heaven.   Pasquine. 
In the first entering in, we heard a wonderful noise, of Sheep, Kine, Goats, Asses, Hearts, and such like beasts, and entering in further, we saw them in such number as can not be told, but among them, was there not one Wolf, Lion, Bear, nor other like.  Marforius. 
What is that I hear thee say? wherefore were these Beasts there?  Pasquine. 
Because they had eaten herbs in the Lent, and other evil things, and never had eaten any flesh.  Marforius. 
Why were there no Wolves nor Lions there?  Pasquine. 
For two causes, the one for that they had eaten flesh on Friday and Saturday, and in the Lent, the other because in their places were the Friars, who dwelled there even hard by.  Marforius. 
What are not the Friars aware of that dangerous building, they were wont to be in all things vengeable subtle and crafty. 
friars crafty hypocrites.   Pasquine. 
Even so they be, but now they sung merely, that saying of the Psalm. That we should be saved from our enemies, and from the hands of all that hate us. 
Luc. 1.   Marforius. 
Didst thou know none of those pioneers.  Pasquine. 
I saw many wily fellows, and a great part of them spoke Dutch, yet were there very many italians and French men. Of those that I knew, one was Frederick Duke of Saxon, 
pioneers that labour to overthrow the Pope's heaven.  who seeing the Gospel come abroad, set open his gates unto it, there was Zwinglius, Oecolampadius, Luther, Odoricus Cogellus, Fabritius, Capito, Lambert, jacobus Faber, Jerome Galateus a Venetian, y● for the Gospel sake, was pined in a most cruel prison ten years long, & a Spaniard called john Valdesse, being one of Caesar's knights, now became Christ's knight, and many other, all which, with much strength were digging away the foundation. 
This heaven is in great danger of falling.   Marforius 
This heaven than standeth in great danger of falling.  Pasquine. 
I think surely that it will shortly come to nought, because it hath the foundations of it very weak, and made with little skill for so great a building.  Marforius. 
Didst thou see I pray thee of what stuff those foundations were made.  Pasquine. 
What I saw enough of it, for those that digged showed me of it for a miracle, wondering how it should be possible, that so great a City should stand so long upright.  Marforius. 
Tell me I pray thee a little, what stuff was it, whereof the foundations were made? 
The ●●uffe whereof the foundation of the Pope's heaven is made.   Pasquine. 
There were Hoods, Beads, sluttish and filthy Garments, knotted Cords for girdles, shaven Crowns, nuns vales, and a thousand sundry sorts of garments, as many of shoes, as many of caps, a thousand sundry colours: there were also, rotten fish, all sorts of herbs, all kinds of grain for pottage, bishops miters, triple Crowns, Hats red and green, Pardons, Candles, divers books, and such other things, all which were tempered together with a soft kind of stone, & with Lime, and this was the base or foot of all their foundations, the which because it should not come out below, for that it is a very soft kind of stuff, was therefore holden up with four ranks of walls, the first of which walls, 
The four walls that hold up the Pope's kingdom.  was called Superstition, the second Pride, the third Ignorance, the fourth Hypocrisy, and between the one and the other of these walls, was it full of that stuff whereof the foundations are. It is not therefore to be doubted but that this building must needs come to ruin, for there is a wonderful disconuenience between the sleightness of the stuff wherewith it is builded, and the greatness of the weight of the whole building: & besides that, because there reigneth an exceeding covetousness among them, and they bestow no more money in building: but all heap together great sums of money, 
The Pope's Merchants are afeard of a fall.  like such as are soon ready to forsake their own Country, and to go dwell else where. To return now unto my first purpose, sith thou hast now understood the whole matter concerning the mines, & of the buildings of this place. This Pioneer led us to a certain Cave, through the which a man might behold all the City, and it was so crooked, that it would not make any man suspect, that matter which before I told thee. Being come thither, I began to say to myself, what if the old Carl espy that thou art entered in at this cave, sith he would not let thee come in at his gate, how wilt thou then do? and thinking thus I bitten my nails, the Angel perceived it, and after he had both demanded and understood the cause of my standing so in a study, he bid me, that I should be of good cheer, affirming, that here men must be past shame, 
Courtiers reproved of unshamefastness  as courtiers are, who run without shame to the Table, and without any reverence, even so must he do, that will go and behold these places. His counsel liked me, and so taking courage, I came out of the Cave.  Marforius. 
I am glad thou foundst so commodious an entering, but tell me, are they all Saints that be there?  Pasquine. 
In name they are all Saints that be there, but by their look and by their manners, they be very unlike Saints. 
Devils in form of saints.   Marforius. 
What is the cause?  Pasquine. 
I know not, but by that the angel told me, they are devils, in form of saints, that under this coverture deceive the world. And if we will consider well the place, it seemed rather to be a Market, or a Court, than a heaven: for there were divers broad places, where Fairs and Martes were kept, as a man may see in this Town, in Milan, in Venice, and in great Cities.  Marforius. 
Paint me out I pray thee, the City, and the occupations of those that dwell in it.  Pasquine. 

The order of Monks and Eremites.  Being now entered through the mines, we found that in the first street dwelled Monks and Eremites, as in the lowest part of the City.  Marforius. 
Oh thou must needs have seen there many worshipful fathers.  Pasquine. 
Thou mayst be sure of that. 
friars names and Surnames.  There were all the Manducantes or Mendicantes, the Augustians or Augustinians, Carnalitanes or Carmelitanes, Demonicanes or Dominicanes, Fraudiscanes or franciscans, and the Cerui or servi, the Benebibenes or Benedictines, Caprusianes or Cartusianes, and an infinite sort of such.  Marforius. 
But didst thou see Saint Frances?  Pasquine. 
I saw him not, 
Saint Frances become a fisher.  one told me that he was gone to fish for souls out of purgatory, angling for them with his girdle of Cord, and an other told me that he was called to the counscll, where there was talking of a Monastery that was erecting in the honour of him.  Marforius. 
Who made him that Monastery?  Pasquine. 
A certain Gentlewoman of Pulia, 
A pleasant story.  who having her husband in great hatred, went and made herself of the third rule of saint Frances, that she might be the more at large from her husband: and by the order of the same rule, she took for her Son by adoption, a certain young lusty Friar, who handled her in such sort, as both her heart failed her, and her purse shrunk, when the Monastery was half way onward.  Marforius. 
The self same thing happened when I studied at Bononie, that a son adopted in this sort, consumed all his mother's substance.  Pasquine. 
Was he not punished therefore by the justice?  Marforius. 
I can not tell thee, 
Bentivoli sometime Lords of Bononie.  but this I know well, that the gentlewoman caused him to appear before the Bentivoli, who were then Lords of Bononie, there was good laughing at it, but what afterward came to pass, I know not  Pasquine. 
Oh, that a man might with honesty, tell that which those Nuns do; I could then tell many gay things, but it is not possible honestly to speak of that which they so unhonestly do.  Marforius. 
I shall be very glad to hear it at some other tyme. But now let us speak of this matter, sawest thou Saint Dominicke, Saint Bernard, Saint Thomas of Aquine, Saint Bennet, Saint Albert the great?  Pasquine. 
I saw some of them and some not. I saw Saint Dominicke was in his shop, 
Saint Dominicke keepeth a Turner's shop.  working at Turner's craft, and made new Beads for our Lady. Saint Bernard (as far as I understood) was very busy about his Hills and his Ualleys, for when I asked for him, 
Saint Barnard busy about his hills and valleys.  one said he was in Clear Ualley, an other said in the golden Ualley, other said he was gone to his hill, & other, that he was climbed up to the rock, to have some of our ladies milk.  Marforius. 
What dost thou tell me? hath he so many businesses?  Pasquine. 
So it was told me, but that which kept him most occupied, 
Among the Swichers is a mountain called by his name, where as fools prate, saint Bernard tied the devil.  was that he doubted sore, lest the Swychers, 
Saint Bennet.  being now become Gospelers, would let lose the Devil that he tied up, 
Si non castè tamen cautè, Aurelius Augustine.  who would afterward go, and all to beshit all his Ualleys.  Marforius. 
By my faith, it is much to be doubted.  Pasquine. 
I saw afterward Saint Bennet, who cursed his Friars, for that if they could not live chastened, they wrought not closely.  Marforius. 
Sawest thou in that place Aurelius Augustine? who (men say) did in his Sermons institute Eremites and Monks, and that for this cause, his Monks are called Eremitanes.  Pasquine. 
They lie falsely, those Asses that say that those Sermons be Saint Augustine's, which every one that is learned, confesseth that they be rather of some ignorant Dolts making, and those Eremitanes also lie falsely, in that they say they be his Friars. For Augustine (more than many other) lived in the fellowship of men, and was full of true faith, true holiness, & true doctrine. And God grant, that those that say they be his Disciples, would follow him herein, then would they not care for these vanities of titles.  Marforius. 
Sawest thou Jerome of Stridonia, 
Saint Jerome.  who (men say) lived in the Wilderness of Seria?  Pasquine. 
This Jerome in deed was a Monk, 
Saint Jerome a monk by will and not by vow.  that is to say, one that of his own free choice lived solitarily a certain time, and not for any vow sake, as these cloisterers do, he was bound to the vow only of Christian religion, and to none other. None of them must therefore seek to defend his sect with the Authority of this holy man, who was a most bitter enemy to all sects, and ambition.  Marforius. 
I perceive that thou sayest true, for that I have seen in. Can. 12. quest. 1. Cap. Necess. that Monasteries in old time were nothing else, 
What monasteries were in the old time.  but Colleges for learning, and schools for to bring up youth, albeit that sith that time, Superstition and covetousness hath corrupted all things, and brought liberty, into bondage and prison. But thou hast not yet made me answer whether thou sawest them or no.  Pasquine. 
I saw them not.  Marforius. 
Sawest thou then Amadio Duke of Savoy?  Pasquine. 
What he that living an hermit's life in Savoy hard by the lake of Geneva, 
Amadio first a Duke, than a Pope, and last a Puppy.  stood gaping on the snow?  Marforius. 
Of him I ask.  Pasquine. 
I heard that he was banished, I know not whither, because he suffered himself to be made Pope, and did not obey Eugenius the fourth, and so was he put both from his Popedom, and his Dukedom.  Marforius. 
Then might he return to gaze upon the Snow at his pleasure.  Pasquine. 
Yea, as he that having lost all his goods said, now shall I have more commodity to give myself to contemplation.  Marforius. 
What other good thing canst thou tell me concerning these Eremites.  Pasquine. 
I heard say, that they were in law with the towns men of Lucca.  Marforius. 
And what have they to do with those of Lucca? are they become Merchants those Eremites?  Pasquine. 
Yea, not of Velvet, 
The story of an holy Eremite of Lucca  but of women, for about five years ago, an Eremite in Lucca, a notorious false knave, desirous to get money, under colour of Religion, enticed away one Camilla a widow, one of the chiefest of the town, and carried her away with him.  Marforius. 
And whither?  Pasquine. 
To Montalcive where these swine as thou knowest have their sty.  Marforius. 
I know it well.  Pasquine. 
The woman remained a widow with a great dower, and therefore this Eremite sought to have her, that both the woman & her dower might lead an Eremites' life.  Marforius. 
Thou meanest he would not have the sheep without the will.  Pasquine. 
The woman's brothers said, that the dower ought to remain to the house, but they will give her the interest and increase thereof while she liveth. The matter came to Rome, there was openly proved the manifest deceit and knavery of the Eremite, and yet for all that, was the sentence given against them of Lucca, & they were interdicted unless they give forth the whole dower. 
All cast in one mould.   Marforius. 
As these smeared shavelings be all false knaves, so must they of force favour such false fetches. This matter was brought to my hands, but seeing the untowardness of the Cardinals, to whom it was committed, I would not meddle with it.  Pasquine. 
Thou didst wisely, for what manner of men they be, 
Pasquine refuseth to be a judge.  by one thou shalt know them all, and if we should speak of them all, we had need to have the voice of a Lion, and the tongues of a thousand Advocates, to speak but of one of them (their naughtiness I say understand me sound) might make a book greater than the Digests, and the books of the Chancery. Think thou therefore whether to speak of them all, there should be somewhat to do.  Marforius. 
Let us now therefore leave these particulars, for the talk should be to long, and tell me somewhat of them altogether. What did those holy fathers, when thou were there?  Pasquine. 
Every one of them laboured sore, 
The studies of the holy fathers.  that his own order might be holden for the most holiest: knowing this to be the best way, to gather great riches together, and to cause this to be the better understood, each one travailed to seek out some new toy, to draw therewith the common people unto him, who are full of wondering. I saw that they prepared new fashioned hoods, strange and horrible ceremonies, not seen in the world past, but reserved to fight therewith against the Gospel, for they know, that faith can not with any other thing more easily or sooner be overthrown, 
Superstition overthroweth faith.  than with superstitition, covered with the cloak of true holiness.  Marforius. 
And can this opinion of holiness do so much?  Pasquine. 
Thou seest the examples thereof every where. Knowest thou not, that at what time the order of saint Frances began, those that were the first setters forth thereof, so inveigled the world with this opinion of holiness, that they that had not a Monastery of saint Frances, in their town or near there about, thought themselves unhappy? Nay, so grew in the minds of the seely simple souls, 
Remedy against the quartan Ague.  this wicked opinion of these monstrous marked Friars, that to wear their weed, or to go clothed in that colour, was good against the quartan Ague, and other diseases, and (that worse is) that to be buried in that Habit, was the very right way to go to heaven. And therefore that cunning man Longolius, 
Longolius buried in a friars weed.  leaving the name of a Citizen of Rome, (in whose practice he had so long laboured) would be laid in his grave a Fraunciscane, rather than a Roman. This self same honour, had the Lord 
Albert of Carpi.  Albert of Carpi in his head, Rodolphus Agricola, 
Agricol●.  and other innumerable. But what need so many words? These Friars are come to that point, with that opinion of holiness, that they have rid themselves out of all other men's hands and authority, and have brought all other men under their feet. Who knoweth not, that in old times passed, when learning and good studies were laid to sleep, 
Holy horesons that were taken for God's kinsmen.  that all men held them for God almighties kinsmen? and esteemed more their commandments than the commandments of God. And they knew not Christ, whom the Gospel doth plainly set forth unto us, which they keep in prison. 
The Gospel hath been long in prison.  And sith they only had the handling of the book of peace, and liberty, the common people thought that they had taken all things out of that book, and they with cursed and abominable lies, took out here a piece and there a piece, and with strange and fearful miracles, and with feigned dreams of purgatory, 
How Superstition first began.  kept the poor people in so great fear and wonder, that they were constrained to believe their wicked devices, and lies. If thou do consider their laws, and the weights and heavy burdens, that they have laid on men's shoulders, thou wilt swear that the jews law is an hundredth times more pleasant and easy than theirs.  Marforius. 
What have we therefore to do herein?  Pasquine. 

The counsel of Pasquine.  To have recourse to the Gospel, and not suffer ourselves to be led by the nose: for the Gospel having been hitherto through these men's counsels dead, and now rising again, it behoveth them to run to the same their old remedies. And (therefore as I said not long since) do they devise strange fashions of Masking garments, that they may the better under colour of them, keep the Dolts and Asses of the world still deceived, and subject to their devilish and stinking Religion.  Marforius. 
Do they then seek other ways to bring such as believe them into destruction?  Pasquine. 
So I heard say there above, nor it can not be otherwise believed, 
The Gospel must cut the enemies throats.  for that they see their enemy Christ already come abroad, with his simple and plain Gospel, which is the sword that must cut all their throats.  Marforius. 
Ah tell me I pray thee my god Pasquine, 
Ephe. 6.  (sith we are entered into this talk) how Christ being now come abroad, 
Hebr. 4.  hath made these men so much to suspect themselves. 
Apoca. 19   Pasquine. 
What? knowest thou not then?  Marforius. 
No.  Pasquine. 
Hast thou ever read the Gospel.  Marforius. 
Never, for I gave myself wholly to the study of the Clementines, the decrees of Pope's Ilface, the decretals and extravagantes of Popes.  Pasquine. 
Thou hast good cause therefore to be ignorant. Now will I tell thee, because thou mayst understand the whole matter, that good jesus Christ teaching a certain pharisee the way to eternal life, 
The doctrine of Christ.  taught it him, to do it all in two points, in the which two, the whole way, that is to say, all the law and the Prophets are contained. Which two points who so ever doth observe, doth all that the law and the Prophet's command: 
Deut. 6.  and the two points are these. 
Math. 22.  Love the Lord thy God with all thy heart, 
Mar. 12.  with all thy mind, with all thy soul, and with all thy strength, 
Luc. 10.  and thy neighbour as thy self. To love God therefore and thy neighbour, is the way that bringeth thee to heaven, 
The true wa● to heaven.  the which way, Christ only knew, that came down from heaven, and then again went up thither. And because every man desireth to know it, some have sought it, and having found it out, have minded to follow this only, accomting all other for false and evil ways, and so have they begun to forsake their whorish pilgrimags, to scorn their scrupulous fastings, & to hate all their abominable superstitions, & have reform all their whole life, in the love of God, & in love toward their neighbour.  Marforius. 
Then Christ hath not commanded their order of Friars? 
What Christ requireth to be in us.   Pasquine. 
I have told thee already that Christ requireth sincerity and purity in those that be his, & to leave counterfeiting and outward shows to the wolves, & to y● monstrous beasts that have need to disguise themselves, if they will not with their true countenance uncounterfeyted, make those afeard whom they seek to devour? 
What we ought to desire.   Marforius. 
If the thing be so, what thing is there in the world more to be desired, than the Christian life? the which (forsaking all vanities, that have no respect unto godliness) studieth only to have the love of God, and of his neighbour. If the true bishops and preachers, did preach as they ought to do, this should be the very health of common wealths, and the conservation of the fellowship of men, and the true life of our souls. For what thing could be more dear to mankind, than that man should be a God to man? 
Homo homin● deus.   Pasquine. 
Thou sayest well Marforius, but thou seest that the simplicity of Christ is an offence to men in these days, even as it was to the jews, while they were in the desert. To whom God meant not to give any other than these two commandments, nor to burden them with outward things, as he had done with them in Egypt, 
The occasion of Moses law.  and before, in the time of the patriarchs, who without any Ceremonies, without any Churches of stone, & without any other manner of Superstition, did highly please God. But they began to rebel, and would needs be laden with Ceremonies, as they had seen the Egyptians, and forthwith they fashioned a Calf, and began to honour it, and to make unto it the it banquets, and their pastimes with their Ceremonies, seeking to follow the Egyptians, which the Lord God when he saw, determined to burden them with so great a number and weight of Ceremonies, that neither they nor their fathers were never able to bear: 
The burden of the law. Act. 15.  as Saint Peter saith in the Acts of the Apostles. Even so just is it come to pass at this present, that forthwith when man's folly would not be content with Christ only, with those two plain precepts, the divine judgement let man's folly fall into so deep a sea of Ceremonies and Superstitions, that if the infinite goodness of jesus Christ had not succoured us, we should all have been drowned therein.  Marforius. 
O wretched, O unhappy men, nay dull beasts, that when they may be the servants of Christ, will rather become slaves to so evident follies as these, which are not of any manner profit, nay rather of such hurt as can not be imagined. And (for asmuch as I see) Christ doth not stir us to any other thing than this.  Pasquine. 
Truly he doth not stir us unto any other thing, nor seeketh any other thing at our hands, for when he shall come to give judgement, he will not say to us, have ye been at Mass? have you observed the third rule of Saint Frances? are ye Uirgines? nor such other things, but he will ask us, whether we have observed that which with so great diligence he left us written in his Testament, 
What acc●ptes we must make.  while he said. Peace I leave with you, my peace I give to you, 
john. 14.  unto the end that you love one another. And this shall be known, whether it have been observed of us, 
Math. 25.  when he shall say unto us. I was hungry, and ye gave me no meat, I was thirsty, and ye gave me no drink, and such things like unto these, the which who so ever hath done, shall go with him to heaven: who hath not done them, shall go to hell: although he had heard all the Masses of the world, and though he were more than a virgin, & though he had done all those other Ceremonies and Superstitions. For he shall say. I have not fought these things at your hand.  Marforius. 
As far as I can perceive, they that do the commandments of men, 
The differen●● between men's commandments & gods commandments.  seek their own profit, but they that do the commandments of Christ, are bound to seek the profit of their neighbour.  Pasquine. 
Even so it is, this is the beginning of all the mischief, for each man seeketh his own profit and advancement, from hence it is come, that there were devised so many sects, so great diversity of garments, so great diversities of Ceremonies, and so many devices to show themselves different one from an other. But if we follow the rule of Christ, we are all 
† Math. 23.  brethren and 
* Gala. 4. Tit. 3.  heirs a like, we 
‡ Mat. 22.  go all in one self garment, which is love: we are all of one self nature, that is to say, mild and humble of heart: we are all most obedient to Princes of the world. In matters of the spirit we are all a like, nor there is among us no contention who should be highest, or who lowest, as was among the Apostles, when they imagined that they had a jewish Messiah.  Marforius. 
Thou hast satisfied me very much, but yet of this I much marvel, that sith they have lost that opinion of holiness, that thou didst speak of before, they will yet use their old practices, that are already so well known to all men. 
All ways to the wood are sought to ●atch money with.   Pasquine. 
Who so ever seeketh narrowly any thing, useth every way to the wood that he can: even so, these men go now to one thing, now to another, agreeing to the times & humours of men.  Marforius. 
Have they then other instruments yet to work their feat withal?  Pasquine. 
As though they had lacked any time, wherewith to catch men ere they be ware. Hast thou never considered the great number of miracles that have been wrought by Leger demain? so many Friars? so many open Markets of merits and good works?  Pasquine. 
Oh what abominable wickedness is this, and what good works can they sell, where when they do the best they can, they shoot ever short, & never neither over nor home?  Pasquine. 
They say that they read their canonical hours, they keep their saints éevens, say their Masses for the dead, and that they fast as some Dutch men do, that eat for two men, and drink for three.  Marforius. 
To hear thee thus among their other foolish toys, reckon up Saints éevens, and Masses for the dead, 
Masses for the dead.  putteth me in a great doubt. And it seemeth to me a thing very strange to see, that thou esteemest not for good, these holy Sacrifices for the souls of the dead. But because I see that thou speakest with so good ground, and showest by proof, that thou canst discern very well between truth and falsehood: I would that thou shouldst clear me of this doubt.  Pasquine. 
I will with all my heart. Here beginneth the doubt, that it is not yet known, whether those that be dead, are saved through these Masses or no, and therefore their Masses are endless. Lo even I, (to give thee an example thereof) before I was changed into this stone, 
The ●●ory of Pasquine and his transformation.  was a barber, and had this self same name that I now have, and made likewise verses and many other works: albeit I then used the art of flattery the which I forthwith forgot, as soon as I was turned into this stone, & when my hour was come, that I should be transforned into this stone, because I had been such manner of man, and having a Friar at mine ear that tempted me thereto, I bequeathed by my Testament, somewhat for Masses to be said for my soul. Mine heirs at a certain time afterward, having perceived that I was from Purgatory, 
The opinion of Pythagoras was, that when a man's soul departed from his body, it entered into the next body that it met, were it of man or beast.  (as they thought after Pythagoras' opinion) become thus a stone, and seeing therefore, that I had no more need of Masses, they asked oft times of the parish Priest, how long those Masses should continue, who answered, that they must yet still be said, because they knew not, whether I were in purgatory or in Paradise, they said they would believe the best, and that so many years now being passed, and that Master Pasquine was a good honest soul, and then being a dry body as he was they could not believe, that he could so long continue in the fire. The good Parson in this point put them out of doubt: be it as be may (quoth he) we will say our Masses, and we will have your money. And yet mine heirs alleged that I was not in Purgatory, but that I was become a stone, and that I did make and write as I did before. Tush (quoth he in the end) that is no matter to me, these be my rents. Thou that art a Canonist, oughtest to know, that this is a donation for the respect of death, made with condition, that if Pasquine die, the Priest should have this money to say Masses for his soul, so long as till he come out of Purgatory. For this donation is as it were the use of a profit limited, with condition of a thing to come. If this now that is in this condition can never be known, neither by the dead man's heirs, nor by the priest, (for no dead man hath at any time come back again hither) what needeth it therefore, to give so great goods to these Massemumblers? or give so great credit to their Masses? what a mad foolishness is this, to give so great credit to a thing so uncertain.  Marforius. 
What, dost not thou believe, that some of those that be dead, have come hither again, to tell their friends some news of the other world.  Pasquine. 
Yes, if thou wilt believe the dreams and lies of Friars.  Marforius. 
If thou wilt needs that other be liars, yet shalt thou not for all that make Saint Gregory a liar. 
Pope Gregory was a Friar if he were no liar.   Pasquine. 
And yet was he a Friar also, and if he lied not, yet shamefully lied that deceitful dead, or wicked spirit, who made him believe that he was the soul of a dead man, and he was but a beast to believe any such thiing, contrary to the commandment of God, 
Deut. 18.  who forbiddeth to seek the truth, 
Esay. 8.  (much less any other thing) at the dead. But I will tell thee also an other, 
Luc. 16.  that by one thou mayst learn them all. 
juggling of hypocrite Friars espied at orleans.  In orleans a City in France, it is not long sith the Presidents wife died, a noble and great woman, who ordained by her Testament, that they should carry hit to be buried without light, without Masses, 
Look Sleydane in his ninth book of his Chronicles.  and without any manner pomp. And so was she buried in the monastery of the Friars of Saint Frances. Anon after, they began to hear in that place horrible noises, until one of those Massemumblers, turning his arse to the people, showed them their round God made of Dowghe. When this was once spread abroad, every man ran thither, one said he heard it, one other said he understood it, & an other said he saw all. The husband hearing this, came thither himself. Then doth the conjuror bind the spirit to answer to his questions, and he asked him if he were in Paradise, & there was no answer made, he asked if he were in hell, and yet there was no answer, he asked him if he came from Purgatory, and then the spirit made a great rushing against the wall, than did the conjuror ask, whether he was such a one or such a one, naming many and sundry persans that died long ago, and yet was there no answer heard, nor no manner of noise, but when he named that woman that was buried without pomp, the spirit than made two great rushings against the wall. Then did the conjuror ask whether she were condemned for this or that cause: and in the end it said, because she was a Lutheran, then was there heard three great rushes against the wall. The husband being a wife and circumspect man, marked every thing, and made as though he had much marveled at the matter, and desired those Wolves to supper, & the day following caused an hundredth Masses to be said, and to light a whole world of Candles. The Wolves howled, they sent their Gods into Purgatory, wet the grave with unholy water, and they perfumed it with Frankincense, and when this was done, carried the Friars to dinner, and in the mean season sent the officers to the place where the deceit was done, where they found certain vaults, and there within three spirits hidden, whom they took & carried away.  Marforius. 
And how could they take the spirits, that have no bodies?  Pasquine. 
These were of those spirits that have bodies, 
Some kind of spirits have bodies. Monasteries are spiritual, for spirits dwell in them.  of whom Saint Augustine speaketh of, of which sort are almost all those that dwell in Monasteries.  Marforius. 
Were they spirits in deed?  Pasquine. 
Thou art very gross, they were three Friars of those that they call Novices, that is to say, such as know not yet very well the sleights and falsehoods of the Friars.  Marforius. 
In deed the Monasteries are even full of deceits, and the world is very blind in that they espy them not. In Turine also there happened of late the like matter.  Pasquine. 
Well, the officers having found the Bugs that made men afeard, led them away like three little Devils as they were, 
By Beelzebub here ye may understand the Prior of the place.  into the place where the other great Devils were at meat, whom when Beelzebub and his brethren saw, they knew their knavery bewrayed, and as men all dumb, they began to look one upon an other.  Marforius. 
But were they not punished for their labour.  Pasquine. 
Yes afterward with shame enough, they were rewarded according to their demerits.  Marforius. 
I marvel much, that the king hearing that these traitors did so shamefuly abuse the true Religion, did not suffer that the Gospel might be freely preached.  Pasquine. 
Thou must not marvel at this, but thou must marvel rather when thou seest, 
A rare thing to see Princes do well.  that any Prince doth any thing that is good, they receive with good will the true Christian Religion, for eating flesh on days forbidden, and for the other commodities of the flesh, but they persecute, imprison, and slay, other that in eating of flesh, & in other things, follow the liberty of Christ, and condemn the bondage of Antichrist. 
Apoca. 17.  They will fight against the Lamb, but the Lamb shall overcome and confound them all. Lo, now are the Wolves all in manner come to confusion, and shall or ever it be long be at an evil point, except such as are on the Lambs side none shall escape, but this they believe not, but thou shalt see it.  Marforius. 
I believe it certainly, for me thinketh that hereof Saint john speaketh in his Revelation. But to return to Purgatory, of the which I remain not altogether satisfied, tell me, ought we not to hope the best?  Pasquine. 
Thinkest thou that to hope the best, is to believe, that one abideth for ever in Purgatory? And wherefore hope they not rather, that he is in heaven, and so make an end of all their Massing?  Marforius. 
And what can this hoping hurt?  Pasquine. 
It hurteth the purses and goods of the heirs & executors of men, but if they have so great a lust to say them, 
In the Pope's Church no Penny no P●ter noster.  to do good unto the dead, why do they not satisfy their lust without any taking of money? but yet for all this, I will for my part believe, that he that dieth in the faith of Christ, goeth strait to heaven, and not into purgatory. And this it is to hope the best. What a cruelty is this of our shepherds, who have so evil an hope of our salvation, that they rather believe we be still in purgatory than in heaven: Alas this is even a token that they know before hand, that the doctrine taught us by them, is not able to bring us to heaven. But if they fed their seely sheep with the wholesome word of God, 
What shepherds of souls should do.  & saw them departed hence full fed with faith in Christ, what should they need, to give so evil a judgement of them? and beat their brains about so many sacrifices, which because they never make an end of, show an evident token that they never have sufficient? And thus to proceed still without end, is an argument, to be holden for certain, that in Purgatory there is no redemption.  Marforius. 
They have for all that an end many times.  Pasquine. 
Yea when paying of money hath an end.  Marforius. 
So would I have said unto thee. But sith thou art come to speak of purgatory, I pray thee tell me, whether thou hast seen it, and how thou camest out of it, for as thou hast well said, the dead come never back hither, to tell us aught of it. 
Pasquine ne●er died.   Pasquine. 
I (to tell the truth) never died, but was changed from flesh into a stone, so that, the name of Pasquine is yet alive, how● wouldst thou therefore, that I should have seen Purgatory, when I tell thee I was in heaven? Except thou meanest by Purgatory, the blood of Christ.  Marforius. 
This is a plain heresy.  Pasquine. 
Even so in deed say the Friars, but certainly it is an heresy to say or believe otherwise. Paul in his Epistle to the Hebrews affirmeth, 
Hebr. 9  that it is impossible, that remission or purging of sins should be done with out blood. In Purgatory there is no blood but fire, therefore is it not possible, 
A good argument to ou●rth owe purgatory.  that in Purgatory should be any remission, or purging of sins. And that there is no blood there, thou mayst be assured thereof by this, for they say, that there are souls without bodies, and souls have no blood. But this have they taken out of Poet's fables, 
The opinion of Purgatory therefore it ●ueth.  and have feigned that there is a fire, the more to fear the minds of the poor simple people, and chief such as be sick of the Fever, who feeling the heat of the Fever, have thought, that that heat of Purgatory is ten times greater, or else because those people that are toward the North, are very cold, to the end they should not so go frozen to God, it was meet that they should first be heat a little. And therefore was Saint Patrick'S Purgatory devised in Scotland. 
The A●tho● would say in Ireland●.  And it is yet to be seen in certain old paintings, that the Angels plounge the souls into this fire, as it were into a bane, and then forthwith hoist them up aloft, and many are seen with their arms stretched out, with their beards, with the hairs of their head safe and sound, and their whole body clean, 
Purgatory fire can do no harm.  which betokeneth, that that fire doth not burn. But this so terrible a fire, that made the whole world for fear to quake, while it was thus kindled, by good chance is nows quenched.  Marforius. 
Would God it were so. But how knowest thou it?  Pasquine. 
As I came from Geneva, upon the way I found an Innkeeper, that told it me.  Marforius. 
What did he tell thee.  Pasquine. 
Dost thou not remember that year, in which the Secretaries of the news said, that there would come so many rains & floods of water?  Marforius. 
I remember it well, & it was in the year of our Lord 1524.  Pasquine. 
Even so it was, dost thou remember what prayers were made to God, that he would deliver us from so great destruction?  Marforius. 
I remember it well.  Pasquine. 
God then being moved with compassion, 
Neptunus' is feigned of the poets to be the God of the Sea.  commanded Neptunus to carry those waters into some other place. Neptune therefore sith he could not bestow where he would, so great store of waters, which he had prepared for the drowning of the whole world, 
Purgatory fire was quenched by Neptune.  let a great part thereof soak through into Purgatory, & quenched the fire in such sort, that sith that time hitherto, it never gave no great flame. A great part thereof remained utterly quenched. Another part thereof eschewing the water as his contrary, retired first to Cicilia, and after to Porzolo, whereas, after it had by little and little made his way, it burst forth, 
Purgatory fire came from Rome, and thither it will again.  with wonderful great hurt to the country, and now is in the way to go to Rome, where first it began to burn.  Marforius. 
Why then, will so wicked a fire assail so holy a City?  Pasquine. 
He that with good reason returneth to his own country, it is not to be said, that he doth assault it.  Marforius. 
Well, tell me, how did this strange chance please the people of that heaven, of which thou speakest?  Pasquine. 
Thou couldst not believe what grief they feel thereby. They do now nought else, but stir up Vulcan to make such an other, 
Whence purgatory fire first came.  for they know that from his Shop in the hill Atna, a certain Abbot called Odilus brought the first fire to Rome to saint Gregory. And if Vulcan make not such an other, they doubt, that so great rents, as they receive by this forge, will all come to nought.  Marforius. 
They have good cause to doubt, for if it be known abroad that this fire is put out, what will he be, that will take from his own children and heirs, to give to these lazy lubbers? wh● will build any Chapels? who will build any Monasteries? who will any more fat these Hogs? who will have any more estimation of them? I for my part, have hitherto esteemed and reverenced them, for fear only of this fire. For they made me believe that it burneth even the stones. But because they see that men are not afeard of this their imagined fire of Purgatory, they make them feel the fire of this world: and all to maintain their tyrannical kingdom. Yet profit they little for all that, for those men whom they so burn live in the fire, and of their ashes do increase and multiply infinite numbers. But leave we this, for I am out of doubt thereof, and let us return to the queer where the Friars be, of whom thou spakest not long since. Sawest thou any of those Scapuchines?  Pasquine. 
Thou meanest those that have already begun to nestle themselves in all the towns of Italy, 
Scapuchines and their garments.  with filthy garments & broked conditions, with their hood drawn up with a peak in the top, after such fashion as the Devil is painted * tempting Christ in 
Math. 4.  the desert?  Marforius. 
Those I ask for.  Pasquine. 
I saw one or two, but they went all alone, hated of all men, 
Scapuchines defenders of free-will.  and they mumbled to themselves I wot not what, touching free will.  Marforius. 
I believe that, for in this town, and in Padua, I have heard them at the Shrovetide, beat it into the heads of the Fackins. But what was the cause they were so hated? 
Faccini be such as the Porters of Billings gate.  that garment of theirs should give them some credit, at the least with these poor whoresons.  Pasquine. 
They were hated, because that with their filthiness, & with their weed, they did so magnify & set forth hypocrisy, that they made some suspect, that thereby they would wholly withdraw the people from the other Religions, and allure than to theirs.  Marforius. 
Why then, doth envy reign among them?  Pasquine. 
Not envy only, but hatred also. 
Envy and hatred reign among Friars. ●arn. Ochine the inventor of Scapuchines.  For they so deadly hate the inventor of this order Barnardine Ochine, that it can not be spoken, seeing him now to be become a Rebel to this heaven, and that he doth so valiantly assault it, and layeth to the walls so ruinous a battery. And beside that dost thou not remember, that I told thee, that it was the heaven of Popes & fools, where those that are immortal are a great deal worse than those that be mortal? But thou shalt understand me better, by that time, thou have heard the whole of me, point by point.  Marforius. 
Follow on therefore I pray thee: for I take great pleasure to hear thee discover so great wickedness, and to show the truth naked & plain.  Pasquine. 
We left therefore the street of the Friars: whereas all these sects disputed together of their divers customs, Habits and Institutions, that the Tower of Babylon was never fuller of confusion, and came to the second street.  Marforius. 
Tarry I pray thee, do they agree so well together in this heaven?  Pasquine. 
They do all agree in seeking to prefer themselves before Christ, in the rest they are as wide as East and West.  Marforius. 
I can not believe that.  Pasquine. 
Canst thou not believe it? O Marforius Marforius, thou takest little heed to things, I know well that thou findest not this in the Commentaries of Gratian, nor Accursius, 
Gratianus & Accursius.  but wherefore serve so many Churches, so many sacrifices, so many Friaries, so many Monasteries, made in the honour of this Saint, and of that, but to banish by little and little the memory of Christ out of the world? The increasing of these Friaries, 
The increase of the Friaries hath diminished the faith. The order of of the Virgins.  hath been the diminishing of the Christian faith.  Marforius. 
That is like enough to be true, out of doubt. But proceed on a little, and tell me what followeth.  Pasquine. 
Then cometh the order where the Urrgines be, where are to be seen many thousands of foolish women.  Marforius. 
Why, and are the women there above men, and in a more worthy place?  Pasquine. 
It was requisite that they should be put in between the Monks and the Confessors, for the Monks teach them how to put the devil into Hell, how he must be fought with, and the manner how to fall into a trance. And on the other side the confessors, understand all that they do in sight, thought, word, and deed, and then laying their hands on their head, and the displing rod, as the penitentiaries here do they assoil them.  Marforius. 
I understand thee well. They are put in the mids because they shall not run away, but this seemeth to me very strange, that in the Litany they are last, and here they are above the Monks, 
A wonderful disordered heaven.  under whom (me thinketh) they would do much better.  Pasquine. 
The fault is in the books and not in the matter, and he that made the Litany knew not all, for than would he not have set the women in the rearward, for they ought to be kept and not to keep other, nor let it not seem strange to thee, that they be above the Monks, for the Monks can bring them under them when they list?  Marforius. 
Are they all after one fashion? have they all one kind of garment?  Pasquine. 
So full of diversity is this division or queer; as the rest are, 
The sundry sorts of nuns.  for asmuch as some are called Celestines, some Clarines, some Vastalines', some Martirines, some Brigidines. Other are called Barbarines, other Lucianes, other Marianes, other Marthanes, other Benedictanes, other franciscans, other Dominicanes, other A●gustinianes, other Carmilitanes, 
Putanies be those nuns that we call the green Friars on strawberry bank.  and some Putanies also.  Marforius. 
What did they?  Pasquine. 
First of all they gloried in their goodly title, and next they rejoiced, that they had drawn into that opinion the chiefest part of Christendom. And of this most especially they boasted 
The opinion of virginity what it hath done. , that the opinion of Uirginitye: or to say better, the hatred of Matrimony, had builded from the foundations upward, a great part of that heaven.  Marforius. 
They diseeyved themselves never a deal; for if the Prelates and Priests, had not forborn wives, the Popish Religion should long sithence have been brought to nothing, for the multiplying of their children would have divided their revenues into many portions. If thou wilt see how much marriages are hurtful to this Church, take example of that, 
If the Pope give such gobs away he will leave Saint Peter but a lean patrimony.  which this other year Pope Paul did when he married his sons son to the emperors bastard daughter, which he sold to the Pope. If all Popes were of that mind, and then begat children apace, it would soon come to pass with them as it did with the Marquises of Lunigiana, who in the end had neither Merchandise, money, nor land, left them, and therefore they pass, not for any other thing than the commodities of the flesh, and hate Matrimony as a very plague.  Pasquine. 
Thou understandest it Marforius and so do I.  Marforius. 
But I marvel much, how there can be so many Uirgines, this being so rare a gift, and most of all sith it is lost by the desire only. 
Virginity lost by desire.  For who soever looketh on a woman to lust after her, hath commtited adultery with her already in his heart.  Pasquine. 
The matter is, that they take not virginity after this sort, 
Math. 5.  but for a virgin they mean her that is without a husband, 
Such were the virgins of strawberry bank. The Pope's virgins.  or him that is without a wife.  Marforius. 
By this meaning fornicators and single women also may be Uirgines, ah?  Pasquine. 
Yea out of doubt, so that they swear never to marry, & remember that if they live not chaste, they may take a whore secretly.  Marforius. 
I doubt least by this opinion, many are become dishonest virgins. But sawest thou there Saint Katherine, Saint Barbara, Saint julian.  Pasquine. 
I saw them, and they were very full of cursed ambition.  Marforius. 
What is that I hear thee say? are those virgins ambitious, that despised all things of the world?  Pasquine. 
A man may read in some stories that they despised all things, and I think it well done to believe godly, and learned histories, whereas a man may not see any thing that is superstitious or wicked, but there, (well I wot) they have changed both countenance and conditions. 
What the saints of this heaven can do.  Saint Katherine promised to him that hath in remembrance her passion, to deliver him from lightnings and tempests. And Saint Barbara, to make him in the Wars kill his enemies.  Marforius. 
Didst thou never hear that fine toy, of this Saint Barbara, how she gave a gift to certain soldiers that had fasted on. Saturday in the honour of her, 
belike they had no meat, soldiers fast else seldom.  that they might with most stout courage fall unto the spoil? There are also many devout soldiers, that bear her painted on their harquebuses, and upon their Morions, or upon their cuirasses, that she may defend them from gun-shot.  Pasquine. 
O Marforius how many times have I marveled 
A marvel, that Saints would hurt men.  (and yet could I never believe it) that the good Saints had any desire to do hurt to men: and that they had this ambition, to desire to get credit in the world, and to do it by these means. For I knew it was the foolishest thing in the world, to believe that that which they eschewed, while they were subject to the affections of the flesh, they seek so now, that they are out of bondage of those affections. If we will please Saints, 
How to please true Saints.  that are the true Saints in deed, let us do that, which they (while they lived) commanded us, that is to say, let us love God, and let us use charity to our neighbour: for doing otherwise, we do highly offend them, 
How to displease them.  that is to say, we make them ambitious, desirous of revenge, cruel and proud, the which things in their life time they so much abhorred and hated. As might right well be seen in their stories, if the Friars by their presumption, and for that cursed rage of gain, had not corrupted and perverted the same. And therefore let us seek to Christ only: 
Christ only is to be followed.  for he only is the 
† john. 14.  way, he only is the truth, he only is the life, he only is the 
* john. 9  light, he only is the 
‡ Math. 23.  Master, he only is the 
† john. 10.  shepherd, he only is the 
* Hebr. 10.  high Priest, he only is the 
‡ 1. john. 2.  Advocate, he only is our full 
† Ephe. 1.  redemption and salvation. Let us therefore sollowe Christ only, forsaking those things that are the causes of so many inconveniences. For we see right well, that because we follow not Christ only, there are sprung up so many sundry sects, so great diversities of rites & customs, so many superstitions which have led away the Christians so far from Christ, that of his, 
The fruit of devotion to saints.  they have now no more but only the bare name, and this is the fruit that is gotten by devotion to saints.  Marforius. 
To return therefore to the purpose, this virginity, is it not so holy a thing, as the world taketh it to be?  Pasquine. 
Thou hast heard that it hath been the foundation of a great part of this heaven.  Marforius. 
I have heard so, and for aught that I have heard, I see also, 
Vices clad with virtues clothes.  that vices are clad with the clothes of those virtues that are their contraries, for I see that fornication, is called virginity. But much I marvel that Saint Jerome did so much extol this virginity, that he durst make this conclusion. It is good for a man to be without a wife, therefore is it evil for a man to have a wife. And in an other place he saith: that God hath promised heaven to virginity, and the earth to them that be married. 
Saint Jerome spotted with the heresy of Mo●ta●us.   Pasquine. 
This is even the full and flat heresy of Montanus. The which, Jerome followeth also in condemning altogether the second marriage, as is to be seen, in that he writeth to jovinian, where he affirmeth, that the second and third marriage is nought, and where he taketh hold for the confirmation of his opinion, he wresteth the scriptures to his meaning, without purpose, as a man may see in the Epistle that he writeth, to that gentlewoman of Rome, who because she was a widow, and but a young woman, to obey Saint Paul's council was married again: the beginning of his Epistle is this. Thou art become shameless, and hast put on the face of a Harlot.  Marforius. 
Me thinketh therefore that his works should have showed with great advisement, what is the cause, that being a man of so great learning, he taketh things so clean contrary, & that he is so stubborn in his opinions?  Pasquine. 
What? because he was a man, 
Dalmatian● obstinate people.  and a Dalmatian.  Marforius. 
Thou meanest somewhat, in that thou callest him a Dalmatian.  Pasquine. 
I mean then, that Nation is most obstinate, in that which once entereth into their brains, and setteth nought by the opinion of all other Nations. Knowest thou not that old friend of Cardinal Chietti, that cometh oft times to see him?  Marforius. 
Ha, yes yes, I know him, he speaketh Greek very oft, because he would seem to understand much of it.  Pasquine. 
That is he. When this man talketh of any thing of his own, thou never heardest a prouder man, nor a greater boaster speak, nor that more dispraiseth all things that come not from himself, or from his countrymen, nor a more stubborn in his opinions: and therefore marvel not at Saint Jerome, for they are all such kind of men.  Marforius. 
This also maketh me much more to marvel, that these men have so much extolled this virginity, sith there is not in all the holy scripture, any one precept that forbiddeth to any kind of men marriage, and where there are so many places that command and commend it. For by this mean, God would that the world should be maintained. And this was defended by the good Bishop Paphnutus in the council of Niece, 
Paphnutius defendeth priests marriage.  against three hundredth Bishops. 
This heaven hath many Virgins but no Maries.   Pasquine. 
I believe that it is for the Virgin Maries sake, that these men would have so many Virgins.  Marforius. 
Yet can they not for all that, bring to pass, that there should be many Maries, the which was verily a Phoenix.  Pasquine. 
I like it well that thou beginnest to understand the matter.  Marforius. 
See Pasquine, I have done as Thelemachus did in Homer, who said, that by other men's wise communications, he had learned much.  Pasquine. 
I much rejoice, that this my talk hath brought forth so good fruit in thee.  Marforius. 
And I rejoice much more thereat. But to return to the purpose of this virginity, I say, that the virgin Mary never made account that her Uirginity should be of any merit towards God, for she had determined, to have a husband, & would before have had him, but that the Angel of the Lord declared to her that high and heavenly determination, that God had made concerning her. And God had regard not to her virginity, but to her humility, as may be seen in her own song, where she said. 
Luc. 1.  He hath regarded the lowliness of his handmaid, and said not, to the virginity of his handmaid, for lowliness is it that pleaseth the Lord, and that is by him commanded unto us, whiles he sayeth. 
Math. 11.  Learn of me, for I am meek and lowly of heart, and said not, 
Humility preferred before virginity.  learn of me, for I am a Virgin. And if thou wilt see this more clearly, look that place of the Gospel, where the Disciples sought to know who should be greatest in the kingdom of heaven. Christ set there in the midst among them a child, 
Christ teacheth humility by the example of a child.  saying: That they must humble themselves and become as that child, if they would enter into the kingdom of heaven. And if he had made so great an account of Uirginity, 
Math. 18.  or had known it to be so necessary, he might have said, 
Luc. 18.  that they must be virgins as that child was, if they would enter into the kingdom of heaven. And see moreover, the greatest praise that is given to Christ, is, for that, (as the Scripture saith) He made himself of no reputation, 
Phil. 2.  taking upon him the shape of a servant: and not because he was a Virgin. But hereupon the Lords saying putteth me in some little doubt, 
Math. 19  which saith. That some do make themselves chaste for the kingdom of God.  Pasquine. 
Let not this trouble thee, 
Chastity and what it is.  for this word to make chaste in that place, meaneth nothing else, but to take away every evil affection, not only of fleshly lust, but also of all manner evil desire thereto. As also where he sayeth. 
Math. 5.  That thou shouldest pull out thine eye, a●d cut of thine hand, he meaneth nothing else, but that thou shouldest take from thee that vice, which overcometh thee, by means of that member of thine. And the gift of chastity, 
Math. 19  is not given to every one that would have it, but to whom God will. This therefore ought not to be given as a commandment, but they that are called thereunto by god, aught to use this as a council. 
Origen mistook Christ's words.   Marforius. 
Why then Origen much mistook this matter, in cutting away his instrument of generation.  Pasquine. 
Without doubt he should better and more holily have made himself chaste, if he had assuaged his hot desire with an honest wife of his own. For this thing God commandeth us, and not the other.  Marforius. 
But he should not have been chaste after that sort.  Pasquine. 
Nay rather he could not be chaste, after the other sort, as Logicians define, 
Whether eunuchs be cha●te or no.  who call not the eunuchs chaste, because they can do nothing. But that he having a wife might also be chaste, the book of wisdom doth plainly dedeclare, where he saith: 
Sap. 4.  O, how fair is a chaste generation with virtue. Lo, he calleth chaste, the generation of children. And to the hebrews, thus it is written: Marriage is honourable among all men, 
The praise of marriage.  and the bed undefiled, but Fornicators & adulterers, God will judge. 
Hebr. 13.   Marforius. 
I would it were God's will that thou mightest be a Preacher to the world but even a few years, than should it not be half so blind as it is.  Pasquine. 
Such was God's pleasure, that those that have been delighted with lies, and foolish toys, should in lies and foolish toys be drowned & buried.  Marforius. 
Scythe we are entered into this talk, I would have thee tell me, what it is, that hath deceived so many great learned men, to set forth so carefully this virgintiy: 
A learned bishop of France.   Pasquine. 
A French Bishop, full of great learning, of great judgement, and of much godliness, opened mine eyes in this point that thou now demandest, saying: that very many errors are sprung up by the deceitfulness of such as to curiously sift the scriptures, who finding in the same, some one thing in especial, or that particularly hath been commanded to one man, have gone about to make it general, 
Math. 19  as this: If thou wilt be perfect, go and sell all that thou hast, 
Marc. 10.  and give it to the poor. Here Christ speaketh to that young man, 
Luc. 18.  that boasted that he had always kept the commandments, and giveth this lesson particularly to him, to beat down ●lat his presumption, in that he said, he had always kept the commandments of God. And it is no general precept, for Christ denieth not, but that a man may serve God having riches, 
Not the riches but the abuse of it spoken against.  for a man may see in the old Testament, that infinite patriarchs and Kings, and other servants of God were exceeding rich. Likewise where Saint Paul saith to the Corinthians: not commanding, but saying his advise, and speaking conditionally: 
1. Cor. 7.  That it is good for a man for the present necessity, to be without a wife. These men have made this place general, and yet Saint Paul saith, for the present necessity, 
The reason why Paul counseled to so bear a wife.  because that then the Christians were driven to and fro, and if they had wives and children, they had more greater charge to carry about after them, than if they were unmarried. And thus saith he, because of y● afflictions of the fl●sh, and the persecutions of those times, and not for any other cause. And therefore said he afterward, 
1. Cor. 7.  that he spoke for their profit, not to tangle them in a snare. Many other places there are in the Scripture, 
A great absurdity.  which albeit they be most special, these fellows have gone about to make most general. And even so is it of virginity, the which being a gift granted to very f●we by especial privilege from ●od, they notwithstanding, have sought to have it of every man, as a thing general, because they are not of capacity to understand that saying as Christ spoke it. 
Math. 19  ●ut these precepts are particular, as that was of Abraham to kill his son. 
An example of Abraham to kill his Son.  And as it shou●e be a great absurdity to go about to make that precept general: even so is it no less absurdity to command and commend this other also.  Marforius. 
This discourse of thy bishop pleaseth me very well: 
Gene. 32.  he is far different from the Duncysh Sorbones, of Paris, who say if they had saint Paul in their hands they would burn him. I perceive that the light of God's truth burneth in y● heart of this Bishop. 
The order or Queer of widows.  But sawest thou there never a widow? was there not judith of Sarepta, * Anne the Prophetess, that so openly confessed Christ in Saint Luke's Gospel, 
Luc. 2.  nor that other that † offered the two Mites, and was therefore so much commended of Christ?  Pasquine. 

Marc. 12.  There was none of all these there, for they (as it was told me) were in the other heaven. But in this heaven were some that none durst be so bold to name them, and they were of those, that saint Paul calleth idle, 
●. Tim. 5.  ever babbling, busy bodies, and speaking things which are not comely.  Marforius. 
And why are they in this heaven?  Pasquine. 
The Angel told me because some of them had founded Monasteries, and erected sundry sects, and enriched the places, and became nuns: and especially English women, Hungarians, Dutch women, and French women. Of Italians and spaniards there were very few. Albeit there be in our days of country women of Italy, that for superstition seek to pass those of old tyme.  Marforius. 
Who be these?  Pasquine. 
Thou must needs have heard speaking of them: for that they seek to be known for saints, meet in very deed for this heaven: hast thou never heard speak of the Countess of Vastalla? 
Vastalla erecteth a new sect of Religious people.  and of her that causeth herself to be called the holy Lady Saint Camill?  Marforius. 
Yes, but I never took heed thereunto, what be they?  Pasquine. 
I can not tell what they be. For they do that which Paul doth disallow, being idle, gadding from City to City, and from house to house. But yet hath Vastalla founded her sect in Milan. Camilla was of late in Pavia, and now is in Venice, for into the deep waters, 
Where the caraine is, thither do the eagle's resort.  the great fish always goeth.  Marforius. 
Tell me somewhat of the same Vastalla, whether she bring forth any monsters.  Pasquine. 
Thou sayest very well, for who soever forsaketh God & nature, can do nothing but bring forth monsters. 
The story of Vastalla. Vastalla reviveth the heresy of the Adami●es.  This Vastalla being a widow, rich, wealthy, and of great birth, and therefore called a Countess, hath ordained a sect of women and men, who must seek to attame to that purity & innocence that was in Adam and Eve, before they offended, and to be such as can sin no more, and to be without all feeling of affection or passion, and the mean to come hereunto, is long prayers, much silence, continual fastings, and to be shriven every day, showing and opening what soever it be either good or evil, that they have done, said, or thought, without leaving behind any jot or tittle of any thing. Moreover they must receive their maker every eight days, and they call their maker that round Cake in the which they say is the body of Christ: which is in heaven.  Marforius. 
Alas what sayest thou Pasquine, believest thou not, that the consecrate bread is the body of Christ?  Pasquine. 
And dost not thou believe that Christ is very man?  Marforius. 
Yes, I do believe it, and that he was borne of the Virgin Mary, and that he suffered, died, and was buried.  Pasquine. 
believest thou not that he afterward rose again, very man, and that he ascended into heaven, bearing with him his body full and whole, and that he shall come thence (in the same fashion, that he was seen go hence) to judge the quick and the dead?  Marforius. 
Yea, I do believe it, and do look for it.  Pasquine. 
If thou believe this, wherefore wilt thou believe, that that bread is the ●ody of what gladness hast thou brought me unto. I do right well believe, that thou haste been in heaven, and haste brought from thence, these so high mysteries. For this knowledge is not of men, but heavenly. Now have I let go the Wolf, and by thy labour and diligence, a● come out of great danger, wherefore I give ●od thanks without end.  Pasquine. 
All that which this sect of the Countess of Vastalla, and all the Popish rout else, 
The papists understand not Christ's Institution.  do go about concerning this Sacrament, because (they are so far wide from the institution of Christ, & from the truth) all that I say is nothing else but that which the scripture calleth, the cursed Idol, & abomination.  Marforius. 
And I was even now thinking thereupon, and much I marveled how it should come to pass, that some which understand these things, should remain still blinded, in the error of these so wicked Sacrifices, and be partakers of them, the which (surely) can not be without most heinous offence against god.  Pasquine. 
What man, some doth it for fear, 
Ma●y lette● there be to keep men back from God.  some for vainglory, and other some for covetousness, and deceits of the devil. But yet can the Lord keep safe those that he his.  Marforius. 
I perceive that thou sayest truth, and I see that this sect of Vastalla, and such like, become so much the worse, as that they do the oftener use that Sacrameat, and other wicked sacrifices. But is there any thing else to be said of her?  Pasquine. 
The best is yet behind.  Marforius. 
What is that?  Pasquine. 
When she will know, whether any be come to the purposed point of this purity, this way she trieth it, 
Proper devices to bring men to purit●e.  she causeth him to wear about his neck, or upon his head, or in some other notable place of his body, some thing of much shame, as a Frying pan, or a Kettle, or else the horns of an O●e, or of a Ram, or else his garments with the wrong side outward, or otherwise evil favouredly put on, & sometime wrapped in a Net, or half naked, and somewhile altogether naked, be it man or woman. And so doth she make them go through the City, for saith she, our first fathers were in the beginning naked, and afterward did cover their dishonest parts with leaves, and then went half clothed, and last of all, (as evil did increase together with their shame) they did wholly cover themselves with beasts skins. Who so ever doth therefore desire to return to that former sincerity, must come backward by the self same degrees, and from clothing himself, must return to nakedness, and if of these things they be not ashamed, then is it a manifest token▪ that they be already in Paradise.  Marforius. 
Oh what a shameful thing is this.  Pasquine. 
Hark, there is worse yet. Then put they Adam and E●e in the night season alone in a bed, 
Horses and mares turned lose together.  who if they eat not of the Fruits, if they speak not together thereof, nor have thereof no manner of thinking, for as much as of every thing they are afterward straightly examined, and must of force confess it, then are they already become Angels, 
A very chaste religion.  & made Gods. But if they eat of the fruits, (for that, for the most part, she that went to bed a ●irgin, arose from thence sped with her errand) then are they driven out of Paradise, and condemned to perpetual torments.  Marforius. 
I know not who deserveth herein most blame, whether they that do this, or the Princes, or Magistrates, that wink at it.  Pasquine. 
The Magistrates of Christendom in these days, neither condemn nor persecute any, but such as seek the honour of Christ, that give all praise to Christ, & that maintain the Gospel of Christ.  Marforius. 
Alas alas, thou sayest even the truth, oh how great account shall they make to Christ, God lighten them if it be his pleasure. 
The rule of Camilla Pallavicine.  But tell me somewhat of that Lady saint Camilla. Wherefore is she called both a Lady and a Saint?  Pasquine. 
Lady for her pride, and Saint for her hypocrisy, for she was not contented to be of the house of the Pallavicini, the which thou knowest is famous & noble in Italy, but would by her cursed pride, make herself a mongrel of the blood Royal of France, and saith, that she is the daughter of king Lewes the third.  Marforius. 
And how?  Pasquine. 
She said, that the King making war in Italy, 
An honest woman to make her mother a whore.  had then to do with her mother, and so was she begotten.  Marforius. 
That was a terrible war in deed, but yet was there no blood shed. And doth she then rejoice in this goodly title, to be a bastard, the daughter of a whore, both borne and begotten in adultery.  Pasquine. 
Yea out of doubt, but not without cause, for thou mayst see that that good fellow of Milan in his Paradoxes, showeth that it is better to be a bastard, than lawfully begotten. 
Better to be a Bastard than lawfully begotten.   Marforius. 
Oh how much it displeaseth me, to see how goodly wits are occupied about vain unprofitable vile and shameful exercises, which else might better be employed in better studies. But this Camilla was a bastard before that the Author of those Paradoxes was borne. But what life leadeth she?  Pasquine. 
Marry she gaddeth now here, now there, under colour of Religion.  Marforius. 
Of what Religion? 
A good religion of her own making   Pasquine. 
Of a Religion of none other bodies making but of her own. She hath with her three women of the self same hypocrisy, and superstition. She abideth not in any monastery, as nuns do, but dwelleth in a private house, and changeth it often (such is her womanish fickleness) & she haunteth places pleasant and solitary, albeit she have no greater pleasure in any one thing, than in the conversation of men, as may well be seen, for his house is continually haunted with women, and gentlemen and Lords, as if it were the house of a cunning Doctor, or rather of the Oracle of the City. 
The great blindness of the world.  And the world is such, as more easily doth suffer itself to be drawn away, with the gay glistering of superstition, and feigned holiness, than with the true and humble religion. Sometime she shutteth up herself in a Chamber, so strait and so dark (which she often used at Pavia,) that it rather seemeth a grave than a Chamber, and this she saith, she is the more familiarly to enjoy the company of Angels. On the Friday, she will not speak to any man, nor let herself be seen, for she saith, that on that day she remaineth altogether occupied in the contemplation of the Cross of Christ, and of his nails, through the meditation whereof, she saith, 
Camilla hath the five wounds that Christ had. No hypocrisy.  she hath received the marks of the five wounds of Christ.  Marforius. 
Why then, she doth counterfeit Saint Katherine of Sienna, and Saint Frances?  Pasquine. 
Nay, rather is she Saint France's wife, for she loveth his Friars as her own children, and preferreth his sect before all other, and goeth also clad in his weed. And moreover, she hath her hands and her feet, wrapped in clouts, that the eyes of sinners should not see those holy wounds, which are only meet to be seen of Angels.  Marforius. 
Are they wounds in good sadness?  Pasquine. 
I can not tell, but I will show thee what (merrily and peradventure truly) an Ambassador of the French Kings said, talking one day of this woman, and of her wounds. There was one that said, he marveled that she kept them covered. 
A witty saying of a french Ambassador.  Marvel not at all quoth he) for things that are filthy, aught to be kept covered, & peradventure they are the plain marks of the French Pocks, which disease is wont to break out in these places, albeit sometime in the forehead, but not altogether, nor after one sort to all men.  Marforius. 
What answered that other good fellow?  Pasquine. 
He was blank, he knew not what to say.  Marforius. 
No more could I tell what to say, if I said not, that those wounds are made by art of man, or the craft of the Devil, as happened in Berna a town of the Swychers, where certain Dominicane Friars did the like to a poor simple soul.  Pasquine. 
Thou sayest truth, for I heard speak of it, when the news thereof was brought to Pope julie the second, albeit this be also written in a faithful story, and yet escaped they not unpunished therefore, 
Four Friars burnt at Berne for hypocrisy.  for four of them which were privy to this, and other so great sacrileges were burnt alive. And this was before y● Berne had the understanding of the gospel. But those Lords of Berne have been always enemies to deceytés, and to these knavish devices, whom if the Venetians would follow, and not suffer so many false miracles, and other deceits, of greedy hypocrites, as the body of saint Roch, which is made of toawe and of Chalk, & of so many Ladies that for greediness of gain, 
greediness of gain worketh miracles  are made to work miracles, not only they, but y● rest of Italy, & the other parts of Christendom would open their eyes, and espy out so many & so manifest deceits, that who so ever doth not find them out, is well worthy of all blame and shall in the end be punished therefore of Christ. But to return to the wounds of Camilla, I have heard say, that being desired to supper by certain nuns, in the evening after supper, when she should go to bed, she asked for a little Malmsey, & when a woman of the Monastery had given her some, being desirous to know what she would do with it, she stood and looked through a little hole of the door, and saw, 
Mark well.  that she cast the Malmsey drop by drop, upon her hand, and she groaned, but she could see nothing else.  Marforius. 
By like she did keep those wounds open, with this subtle devise, & even so with the same subtle devise, did make them at the first.  Pasquine. 
I could say also of her, how she intermeddleth herself, with making of Marriages, moved thereto for the zeal of her purse, 
Camilla a broker of marriages.  for she will be well paid. Then useth she many other bribing fetches, there are many presents sent unto her, and she sendeth them covertly to sell, she playeth the Physician, 
Camilla useth many fine shystes and all for money.  and asketh this thing & that thing, to make Medicines withal, & then sendeth the things to sell, as happened to a poor woman for a great many pounds of wax. And such one as thou hearest is she, and yet is accounted a most holy one.  Marforius. 
God be he that provide therefore, for of men I see not how remedy may be hoped for. But if there be nothing else to be said of this division or queer, go on forward. 
The Quere or order of the confessors.   Pasquine. 
In the third street, were the confessors. This was a great rout, and wonderfully out of frame, full of rites, & different customs. Some had three Crowns, some miters, some Hats, some were shaven, some covered faced, some lay brothers in grey coats, some blue, some red, some white, some black, some grey, some hooded like the Scapuchines, some of the order that Chietti made. All had some sundry sign of hypocrisy, 
Chiettines are the rankest hypocrites.  & most of all those Chiettines.  Marforius. 
What a thing is this, that they ever speak of Christ, and never seek the honour of Christ, but of themselves?  Pasquine. 
I have always seen, that these that have Christ still in their mouths, never have him in their hearts.  Marforius. 
It is true. But what made these men with so many sundry liveries. 
The Gods sore troubled.   Pasquine. 
I can not tell thee of certainty, but for as much as I perceived, they were also in great trouble.  Marforius. 
And wherefore?  Pasquine. 
Lest they should be forsaken of their devout Clients.  Marforius. 
What is that I hear thee say? why are these Gods afeard of men?  Pasquine. 
If they be made and invented by men, wilt thou not, that by them they may be also overthrown? of these Gods speaketh the Scripture, where he saith: They are the work of men's hands, 
Psal. 115.  and therefore are they afeard.  Marforius. 
Wherefore are they called Confessors.  Pasquine. 
Because they have spent all their whole life in hearing confessions, 
wherefore they are called confessors.  and other men's sins, or in confessing themselves to other as commonly they do.  Marforius. 
Thou laughest Pasquine?  Pasquine. 
I laugh in deed, but yet it followeth not, but that I say the truth.  Marforius. 
I thought they had been called Confessors, because they should confess Christ, 
What true confessors should do. False confessors.  with their tongues, with their lives, and with their deaths.  Pasquine. 
Thou art deceived, unless thou wouldst say, that to confess, that the Pope is the head of the Church, and that salvation is gotten by man's merits, is to confess Christ. But that is not in the Crede or Symbol of the Apostles.  Marforius. 
As far as I can perceive, this is rather a denying of Christ, than a confessing of him. But me think thou makest a mock of confession, which is a thing very holy and necessary.  Pasquine. 
Do I make a mock of confession? Nay I confess myself very often times, didst not thou say even now, that they are true confessors, that confess Christ, and profess him with their words, and with their deeds?  Marforius. 
Yes, and I thought that for this cause they had been called confessors. For of this confession I think our master Christ spoke, when he said: He that shall confess me before men, 
Math. 10.  him will I also confess before my father which is in heaven. 
Math. 5.  And so let your light shine before men, that they may see your good works and glorify your father which is in heaven. But I ask thee of that other confession, that is called Sacramental, and Auricular, 
Ear confession.  which is made to man, and of him, is had the absolution of sins.  Pasquine. 
I should stand to long, to answer thee to all that that thou demandest me. But of this I will in few words put thee out of doubt. Thinkest thou that Christ was perfectly wise?  Marforius. 
I believe, that he was most wise, 
Luc. 11.  & very wisdom itself.  Pasquine. 
Thinkest thou, that his doctrine was absolute and perfect?  Marforius. 
I believe it, for he was God, unto whom can be ascribed none imperfection, without great and heinous offence.  Pasquine. 
Doth there want any thing in his doctrine, delivered unto us by his apostles?  Marforius. 
Nothing, that is necessary to live well, and to go to everlasting life. 
Ear confessoures not spoken of in th● scripture.   Pasquine. 
Sith he hath therefore, made no manner mention of this ear confession, it is not necessary for our blessed life.  Marforius. 
This is it that I would so feign know: for many affirm that it is allowed by God's word, and many deny it.  Pasquine. 
Thou must needs know what thine own doctor Panormitanus saith concerning it, to whom I am sure, thou givest credit.  Marforius. 
He saith plainly, 
Panormitanus judgement of ear confession.  that such confession is not found in all the holy scripture, nor that the Greeks were therefore by our Churches never held as Heretics, who deny the same, and will none of it, and yet doth the Pope condemn and hold him as an Heretic, that refuseth and denieth it to be commanded by God's law.  Pasquine. 
Oh marvel not at that, for he condemneth also him that confesseth: That christ is our only 
* Luc. 2.  Saviour, 
1. john. 4.  our only redeemer, and our 
† 1. john. 2.  Advocate, than the which, there is nothing more clear in the holy Scriptures. It is no marvel therefore if he condemn such and account them as Heretics, as will not receive men's devices, in stead of God's laws.  Marforius. 
Yet it seemeth, that it is commanded in the holy Scriptures, most chief in that place (leaving all other aside, which in deed do little approve it,) where he 
* Math. 16.  giveth to the Church, 
A wonderful clubstanciall reason of the papists  the power to bind and to loose, and to remit and retain sins. And how shall the Church remit sin, say they, if the sinner tell it her not? and how shall she lose him, if she see him not bound?  Pasquine. 
If 
* Marc. 16.  thou believe the gospel, 
What it is to bind and lose syanes.  thy sins are forgiven thee, thou art assoiled, if thou believe not, thou art bound, and 
* john. 8.  and art in sin, & the servant of sin, and of the Devil. And this it is to bind and loose, to remit and retain sins, and it needeth not that other know thy sins. It is enough for thee, that thou know them and consider them, and that thou feel the weight of thine own sinful nature. Lo, we read that the woman that sinned, was sorrowful within herself, and she heard that healthful saying, Thy sins are forgiven thee, nor we do not read, 
A comfortable example for every sinner.  that she reckoned up her sins. Have thou also thy sins in defiance, and believe the gospel, and thou art assoiled.  Marforius. 
And Saint james saith, not he? Knowledge your faults one to another, 
jac. 5.  & pray one for an other, that you may be healed?  Pasquine. 
This which Saint james speaketh of here, is that which Christ our master had before spoken, of brotherly love, that if we have offended any man, we ought to seek to reconcile ourselves to him, and this can not be done, except he that offendeth, do confess to the other, that he hath done amiss. 
The true confession.  This is the true confession and reconciliation which among Christians, from one to another aught to be done, the which Christ accepteth before all sacrifices, and every other holy act. We need not talk with Sir john of the matter, he must be none that is offended. And if thou have offended God only, and not man, 
Luc. 7.  confess thy fault to God only, who only forgiveth sins, and health the infirmities of the soul. It is not therefore evil done, if thou ask council for the infirmities of thy soul, at some man that is honest, and knoweth the truth, as thou dost for the infirmities of thy body, mingling therefore with it no manner superstition, and shall we (leaving the wholesome counsels, & precepts of Christ) consent to a confession, 
Confession better called confusion.  that ought rather to be called confusion, devised by the shau●●ngs, to know the secrets of the world, and so with ●cc●ytfulnesse to bring the world under their feet, 
Confession wherefore it was invented.  as they have done already. But Christ shall as leaves, confound all inventions of men, 
Psal. 1.  and overthrow the devisers thereof with the breath of his mouth.  Marforius. 
Theu haste delivered me out of a marvelous scruple, that did sore hold my mind entangled.  Pasquine. 
Shall I therefore speak of the other, sith thou haste understand what these confessors be?  Marforius. 
I pray the hearty.  Pasquine. 
In the same queer, saw I also Doctors mingled with confessors. 
The order or quere of Doctors.   Marforius. 
I would that thou wouldst name them unto me.  Pasquine. 
I do even scarcely remember them, so divers were they, and so mad headed. Some were called Magistri nostri, some Nostri magistri, some Rabini, some Scotistae, other Illuminati, other Cherubici, other Seraphici, some Extatici, and some also Apostatici, and Lunatici, and their several names were, Holcot, Briccot, Triccot, Scot, Caprivol, Zabarel, Lira, Hoccam, Barbazza, all obscure, but when the world was ignorant accounted most excellently learned.  Marforius. 
Out upon thee, what Doctors are these? thou makest me afeard, only to name them. But what did they.  Pasquine. 
All were labouring, to enrich that heaven, with both the Testaments. There saw I Saint Gregory with other Popes, 
The old testament more profitable than the new.  who had hired fourteen Porters, to cause the tenths of the old Testament to be carried into the new Testament, and in like manner the miters, the Bends or Fillets, the Sacrifices, the offerings, the Perfumes, the Lights, and almost all the things that were in the jews Temple.  Marforius. 
And did they not also bring the wives of the holy Fathers?  Pasquine. 
No, but their handmaids. For they said that wives belonged not to the new Testament.  Marforius. 
Therefore have they now for this cause, 
priests may keep whores but marry no wives.  in stead of wives, whores?  Pasquine. 
Yea, for they say, that it is not lawful for them to have wives, but if they have whores and bardasses, it maketh no matter.  Marforius. 
And what if any of them were married?  Pasquine. 
They would persecute him, they would kill him, they would undo him.  Marforius. 
But for keeping of whores, & worse than that they would never blame him.  Pasquine. 
No, knowest not thou that Priest of Placentia, 
A Priest of Placentia.  that this other day was accused to have a wife and children, & strait way, the Pope deprived him of the Benefices he had, & he went to Rome and showed, how she neither was nor could be his wife, because she had a husband, but her he kept as his Concubine, and by and by, the Pope restored him to his benefices again.  Marforius. 
Oh unspeakable abomination, and detestable generation, that stink of them must needs ascend even up to heaven. How is it possible that God should suffer them any longer to continued? I can not believe, that they can last much longer thus. But follow on the rest.  Pasquine. 
In conclusion I saw all the old Testament brought into the new, 
All was brought that brought any gain.  saving only matrimony.  Marforius. 
That may be the cause, that so many jews in these days do become Christians?  Pasquine. 
It is in deed, and yet there would be many more of them, if the Popes would not then confiscate their goods, for thou knowest how covetous and greedy they be of money.  Marforius. 
But how is it possible, that the new Testament that is so narrow & strait, could receive so great spoil as they brought from the old.  Pasquine. 
They play as the Shoemaker, 
The Pope's clergy can stratche things for advantage. Old pulling and all for advantage  that retcheth his Leather with his teeth, & Dyers that stretch the clothes at the Sun upon the Tenters, and as merchants that thrust the wols that occupy great rooms, into a little corner of the Ship, one haled on the one side, an other heaved on the other side, one stole away a piece here, an other put to a patch there some stamped it very fine, & some mingled this piece, and some other that other piece, so that each man served his own turn.  Marforius. 
But in transporting the Bishops, from that Testament to this, in that place where it saith: 
1. Tim. 3.  That the Bishop must be the husband of one wife: How did they use the matter?  Pasquine. 
Well I wot, there was hard hold. For Paul will in any wise, that the bishop have his wife, and that, for to take away all suspicion of himself. As they were therefore all in a great stir, a Roman Abbot stood up and said: hear ye fathers, know ye not, 
All the things of the old testament were good saving wives.  that it is not lawful, to bring the wives of the old Testament into the new? but it behoveth us, that in stead of wives we have benefices and fat livings enough. Therefore will I that ye understand that place thus: 
1. Tim. 3.  Let the Bishop be the husband of one wife, that is to say, let him have at the least one benefice. And so shall we find a place for our Bishop. And as for the rest that troubleth you so much, care ye not at all, for he need not care whether he hath one wife of his own, that may have wives enough of other men's.  Marforius. 
O there was a good Doctor.  Pasquine. 
Even such as be all. But among the rest, I saw one, that is accounted a pillar of the Church, who ran so at random, 
A bold Doctor.  through out the whole Gospel, and with such boldness, that he set all at havoc. Afterward he gave himself to write against Matrimony, then after that, he opened his clothes before him, and began to knock himself on the breast: and that done, he stood up, and held the form or proportion of a Church in his hand.  Marforius. 
Why did he beat himself?  Pasquine. 
Because he did that which God commanded not, as he had done against that which God had commanded, that is to say, speaking against Matrimony.  Marforius. 
Knowest y● not the names of any of them.  Pasquine. 
Yes, and if I reckon them to thee, thou wouldst wonder at it, but I will name one or two of them to thee, because I will not lose so much time, for I have many other things to tell thee. There was Thomas of Aquine, 
Thomas of Aquine.  who sought if it were possible to defend his disputation De Dulia & Hyperdulia. 
Dulia and Hyperdulia.   Marforius. 
I remember that disputation. It is vengeance subtle.  Pasquine. 
Who knoweth not, that he had need work subtly, that will make all men believe, that under the form of the Devil a man may worship Christ? And that is, when as under the figure or Image of the devil, which thou seest before thee, 
Sound doctrine of the devils devising.  thou dost for all that Imagine with thyself, that there is Christ, and yet meanest thou not to worship that figure or stock which is in thy sight, but Christ whom thou hast (under that figure) conceived in thy mind.  Marforius. 
How can that be done?  Pasquine. 
How could it be done in the old time, that when they offered an Ox, conceived God in their imagination, and under the Image of that Ox worshipped him? Thinkest thou that men have at any time been so foolish, that they thought that an Ox was God? and notwithstanding that there was no manner of resemblance in the world, between an Ox and God, they conceived (for all that) God in their imagination, through the Image of that Calf, and being so conceived, did worship him. And this is y● subtle Hyperdulia of Thomas Aquine, that thou join God with a stock, and that thou worship the stock as God, even as the jews worshipped the Ox for God.  Marforius. 
This is in deed a very subtle but no Christian opinion.  Pasquine. 
And yet is it defended in these days as an article of our faith.  Marforius. 
I know, 
The prepo●erous doings of the papists  that they will maintain all such things as aught to be condemned, & condemyne all such as ought to be maintained.  Pasquine. 
This therefore was it which Saint Thomas of Aquine so botched up, for if the truth of his matter might be known abroad, their carved stocks, their pictures, their Images, their paintings, and their Idols all would be in great danger, & the gain that is gotten thereby, would soon he at an end.  Marforius. 
Thou sayest the very truth, 
All for money.  for even for the religious care of their gain, & not for any other cause, do the Priests seek to maintain all that which God so much forbiddeth.  Pasquine. 
Hard beside Thomas Aquine, I saw his master sit, to whom all the rest of his order used much reverence.  Marforius. 
How was he called?  Pasquine. 
Me thought they called him Albertus Magus.  Marforius. 
I know not who that should be.  Pasquine. 
It is that holy Doctor which so profoundly disputch of the secrets of women.  Marforius. 
Thou understodest them not well, he is called Albertus Magnus, and not Magus, 
Albertus Magnus better called Magus.  who wrote also of the wonders of the world.  Pasquine. 
It may be that I mistoke it, albeit he may be called, after which sort you will, for he was without cause called Magnus, being a marvelous great Doctor and a great Magician.  Marforius. 
And what did his Disciples there with him.  Pasquin. 
They were entreating of him, that he would go Ambassador to the City of Coleyn. 
A godly Bishop that reformeth his Church.   Marforius. 
For what purpose?  Pasquine. 
Because it was said, that the Bishop there, favoured to much the Gospel, and did as became a true shepherd, and went about (with the help of Bucer & Melanchton) to reform his Church, according to the rule of the Gospel.  Marforius. 
But what would they have had Master Albert do there?  Pasquine. 
That he should seek if it were possible, to let the going forward of so holy a work. But he might have gone thither, and have lost all his labour, for albeit the City stand somewhat stiff, the sheep for all that will follow their good shepherd.  Marforius. 
Of such good Bishops should they much need, who hitherto have been deceived by these false Gods. But sawest thou any of those new Doctors? 
New Doctors.   Pasquine. 
Whom meanest thou to be the new Doctors.  Marforius. 
fisher, B. of Rochester, Ecchius, Pighius, Albert of Vdine Bishop of Chioggia.  Pasquine. 
Rochester is not only a Doctor, but also a Martyr, therefore shall we find him in the queer of the Martyrs. But john Ecchius and Pighius I saw not, and by that I could learn, they were yet kept in their Purgatory, which they so stoutly defended.  Marforius. 
Why are those defenders of purgatory served with the same sauce for their labour? 
The reward of the purgatory Champions.   Pasquine. 
I pray God, they be not cast into the bottomless pit of everlasting fire, 
No purgatory but Christ's blood.  for none can defend other Purgatory than Christ's blood, without cruel injury and blasphemy to Christ, for so it happeneth to such as serve cruel tyrants turns, that they themselves first feel the smart of their wicked deservings. Perillus' Bull may teach them.  Marforius. 
But dost thou think that they shall at any time come up hither, and be placed among the Gods?  Pasquine. 
Of Pighius I dare not say, because he is much esteemed among those Gods, for his eloquence and singular learning: But sure I think that Ecchius shall never be able to climb to heaven.  Marforius. 
And why not?  Pasquine. 
Because he had a fowl great paunch, that hung a foot & a half over his Codpiece, and that will be a great let to him. And thou knowest Marforius that natural writers affirm, that heavy things of their own nature go down to the Centre, which thing he right well understood that made his Epitaph saying. 
Here lieth Ecchius buried full low, 
Ecchius epitaph.   
That loved well wine and belly cheer:  
Where his soul is seek not to know,  
For those were his Gods while he was here.   Marforius. 
A pleasant epitaph, and meet for such a paunch. This that thou sayest, maketh me the better to believe it because I have seen Pope Lion the tenth, for his great fatness had much a do to go up three steps in Saint Peter's Palace, whereby I conclude that much less therefore shall be able to fly to heaven, and especially when he hath no wings. But what canst y● tell me of Albert Bishop of Chioggia? 
Albert bishop of Chioggia   Pasquine. 
I saw him in the midst among Pelagius, Arrius, Manichaeus, and many other, & he was altogether full of hepinesse.  Marforius. 
Knowest thou the cause why?  Pasquine. 
I would needs understand the matter. And it was told me, for there was come thither a Friar of Saint Frances of the vine, who had told him, that he had seen in Venice a Shop where they sell Pilcherdes, 
Could ware to stop mustard pots.  full of his works, which were sold by weight to them that kept Shops.  Marforins. 
I think, that y● like will hap one day to all the writings of the founders of this heaven. But tell me, was there none other looked for there?  Pasquine. 
Many were looked for, 
Cocles canonised a saint.  but most chief was one john Cocles looked for, because he was already canonised a Saint by the Pope, and appointed to this heaven. There was looked for also, one Costazarus, and one Cornelius, who with his Pharisaical and frierish opinions, stoutly fight against Christ, had gotten the Bishopric of Bertinoro, or to say more truly of Bruteonor.  Marforius. 
What was spoken of them?  Pasquine. 
Of Costazarus, 
Costazarus.  I heard, that these Gods were all wondrously offended with him, for he had deceived his God the Pope.  Marforius. 
And how?  Pasquine. 
I will tell thee. Preaching in a Lent season in Spoleti, 
Spoleti a City in Italy.  he made a bargain with the Serattanes (who are all common pickepurses) to part the gain between them, and so published certain false bulls, of the pardons of Clement the vij the which pardoned all manner of sin and mischief, 
A friars fine devise to get money. Friars and Pick purses hold together  to him that would pay a piece of money therefore. But first he let pass half the lent, before he published his Bulls, that the length of the time should not discover his knavery, therefore when he saw it was time, he cast forth his nets, and drew a great quantity of golden fishes. The Citizens of Spoleti, 
Ill halting before a Crepill.  who are as crafty as the Devil, smelled out the deceit, and he no less crafty than they, was ware that they perceived it, and so without bidding his host farewell departed, and left the nets, but the fish he carried away with him.  Marforius. 
There was a cunning Fisher, but what was concluded by these Gods concerning him?  Pasquine. 
To forgive him, so that he follow his old wickedness, and above all things to beware that he deceive the Pope no more nor speak aught against him.  Marforius. 
And of Cornelius, what was said?  Pasquine. 
They commended him much seeing him so valiantly in the Council defend the Pope's cause against Christ. And they were led away to the great glory and renown of this heaven. And even very then, was come a letter of his, in the which he showed his diligence, and made those reverend fathers understand, how Venice, and all Italy, was full of Lutherans, & that they did continually increase.  Marforius. 
These news must needs much displease those that were above.  Pasquine. 
Thou mayst be sure of that. And they were also vengeance angry against the Pope.  Marforius. 
Alas man, against the Pope, and why?  Pasquine. 
For they looked for an other to come to this heaven, that had built so many Churches of stone, so many Chapels, so many Altars, so many furnitures for them, and so many other things for the conservation, praise, and glory of this heaven, that few were like unto him. 
A foul fault in the Pope to lose such a benefactor.  And the Pope, because he gave him not the Bishopric of Verona, hath now lost him altogether, and as the letters of the little Greek said, this gentleman is now about to forsake them, and to join himself to jesus Christ, their mortal enemy. 
Christ and the Pope mortal enemies.   Marforius. 
If these news displeased them, it doth the more please me, for (to tell the truth) they are grown into such a deadly hatred with me, (because they are so bitter enemies to my Lord God) that I fear I shall not live to see them all destroyed. But follow on the rest.  Pasquine. 
We came to the fourth street, 
The quere or order of the Martyrs.  where the Martyrs are.  Marforius. 
What do they there?  Pasquine. 
All of them much disdaining their deaths, sought by all means to give to men the punishment which they themselves suffered. O, I will tell thee a merry pastime that happened while I was there, I heard a great noise, I saw every man run & I run for company, and I saw Saint Rock, and Saint Bastian that were together by the ears, 
Unquiet saints tha● fight in heaven.  Saint Rock had his left hand upon the nose, and all over Saint bastian's face, and with his right hand, bobbed him about the head with his Palmer's staff, Saint Bastian on the other side, he had with one hand caught hold of Saint Rocks beard, and with the other having drawn out of his thigh one of his Arrows, was about to have thrust it through Saint Rocks sides, and if the other blessed Saints had not come between them, there must needs have been the Devil and all to do.  Marforius. 
Wherefore fought they?  Pasquine. 
Because each of them pretended to be Master over the plague.  Marforius. 
How agreed they?  Pasquine. 
It was concluded that one of them should have the Plague, and the other the Pestilence. As I told thee therefore a little before, 
Cruel and revenging Saints.  all these Martyrs thinking scorn of their deaths, sought to give to men that punishment, that they themselves ●ad suffered. And therefore Saint Anthony thought to fasten his fire upon some one, Saint Rock his plague, Saint Bastian his Pestilence, Saint Apolonia the Toothaches, Saint Blaze the disease of the throat.  Marforius. 
What strange things be these? I have heard, that they have helped such as had these diseases, but what profit get they by this cruelty of theirs?  Pasquine. 
What thing is it that maketh thee so much to esteem the Pope?  Marforius. 
Fear, for with sword, fire and water, he punisheth, who so ever abateth one ●ote of his power and kingdom.  Pasquine. 
Thou sayest true, 
The Pope's violent arguments in Disputation.  & these be the arguments, with the which he disputeth against the Gospel. But if he had no power to do this to thee, how much then, wouldst thou esteem him?  Marforius. 
But little.  Pasquine. 
May fear therefore of other men's power do so much among men, as to make one, of a man a God?  Marforius. 
Yea out of doubt, for fear made the first Gods in the world.  Pasquine. 
Much more therefore oughtest thou to think that this cometh to pass concerning Saints, who are other manner of fellows than the Pope.  Marforius. 
Thou meanest therefore, that they use this feat, that they may be both feared & worshipped in the world?  Pasquine. 
Who doubteth of that?  Marforius. 
And who hath given them so great power against men? 
God useth his Saints as Ministers of of his wrath.   Pasquine. 
The most high God who sendeth his plagues by these saints, that are ●uil Angels, that is to say Devils.  Marforius. 
And after what sort?  Pasquine. 
If men forsaking the true God, do run to false saints, wilt thou not, that God doth leave them in the power of those, whom they have chosen to be their defenders?  Marforius. 
And me thinketh it good reason.  Pasquine. 
If I therefore choose to myself, Saint Rock, or Saint Bastian, or Saint Anthony, to whom I bear my devotion, and in my mishaps & adversities run to them, and stand in fear of them, am not I as a slave unto them?  Marforius. 
No Pasquine we pray them, 
The blind opinion of the ignorant concerning Saints.  that they will sue unto God for us, and there obtain for us. Then we pray unto them, that they will not use against us that power, that they have of God to do us hurt, but that they will deliver us from the same.  Pasquine. 
Tell me, thinkest thou that God is become so old, that he can now no more govern the whole world alone, and that he must divide his kingdom, and his power among his Saints? Beside that, when thou prayest to Saint Ro●ke▪ dost not thou evidently show y● thou believest, that he is more merciful than christ & that herein he can do more than christ? for else thou wouldst go to christ.  Marforius. 
Albeit I said no, the effect said yea.  Pas. 
Doing therefore this, seest thou not, that y● dost injury to Christ.  Mar. 
And wherein?  Pasquine. 
In preferring man before God, 
How Injury is done to Christ.  in believing that a man hath more mercy, & can do more than Christ: to whom the scripture saith, that God hath given all power in heaven, and in earth, 
Math. 28.  and that he is altogether mercy. In that thou wilt have an other advocate than Christ, who as the scripture saith in many places, is our only Advocate, 
1. john. 2.  & only mediator between God & man. 
1. Tim. 2.  What unexcusable foolishness is that therefore of them, y● forsaking so merciful a Lord, so gentle and liberal a defender, so mighty an Advocate, in whom only God the father is pleased, they run back from God and his son, to certain Saints, whom they know not whether they be in heaven or no, nay rather is it to be thought, that they be in the devils Codware, and thus leave they that only Mediator, that only Advocate, that God hath prepared for us, 
Math. 3.  in whom only God is pleased. Oh how many are upon the Altars and work miracles, whose souls are tormented in Hell.  Marforius. 
Oh my Pasquine, how much am I bound to thee, that makest me to understand the greatness of my gross ignorance. Now am I sorry for the time that I have lost about johannes Andreas and Speculator. 
Writers upon the law Canon.  But tell me, are Anthony & Rock Martyrs?  Pasquine. 
Thou askest me even in time, for I myself marveled much at it, 
Bonner and Story lacked when martyr doom was so hard to come by.  when I saw them in that queer. But seeking more curiously to be out of doubt thereof, it was told me, that they were not Martyred, but they earnestly sought to have been, and that they roamed through many Cities to be offered to the Lord, and could find no man that would kill them.  Marforius. 
This did such at all times find, as never sought for it in deed, think thou now, whether he might lack it, that sought for it, & most chief then, among those Diocletanes and Maxentij, 
Cruel tyrants like Bonner and his Babes.  that were waxed fat therewith, as do in these days the Popes and their mitred Mahoundes, who if they knew these our communications, I can assure thee, that they would easily grant us to be martyrs. But thou sawest not there Saint Peter and Saint Paul?  Pasquine. 
I saw them, 
The apostles of Saint john Late●ane.  and I saw them not. For they were behind a certain Courtine, the which was by and by let down so low that a man might see to their breasts, and anon it was drawn up again in the turning of a hand.  Marforius. 
But Saint Christopher was he there? 
Christophe●  If he were, thou didst take much pain to see him, and to know him among the rest.  Pasquine. 
I saw him, & beholding so monstrous a Giant, I asked mine Angel, if this Giant were ever in earth, much marveling, that none that hath written histories, nor none of those that with so great diligence, have written the doings of the Greeks and Romans, and of others of old time, hath made any mention of so huge a giant.  Marforius. 
What did the Angel answer thee?  Pasquine. 
He laughed at it: and desiring him to answer me, thus he began. Believe not Pasquine (quoth he) that there hath been at any time, so great a Giant in the world: but this is a devise of those wise men of the first christian common wealth, who meaning to set forth the life of a christian man, comprehended the whole under this Image, 
The fable of Saint 〈◊〉 topher is a figure of ● Christian man's life.  the which they after ward called Christophorus, for Christophorus is no more to say, but, Bearing Christ. They feign therefore, that he is a Giant, for that he must be strong that beareth Christ and his truth in the presence of men. They feign also that he carrieth men over a water: for our life is as a water, over the which we can not pass, unless we be carried, that is to say, we can not pass to heaven, except he that is of Christ do carry us with the truth of his Gospel. They feign also that he hath in his hand a tree to stay himself by, this signifieth faith, the which if it did not hold us up, full oft should we fall to the ground: they feign that after he had used this work of charity, the tree waxed green again, for faith without good works, is as it were dry and withered. And thus is he painted at the entry into the church, 
Why Saint Christopher is painted without the Church door as in Italy is used and other where. The fable of Saint George is the example of Christ's life.  to the end each christian man should remember, whether he be as he ought to be. There were also other Saints (mine Angel told me) that were likewise feigned, to set forth unto us (under that representation) some truth As Saint George that killeth the Dragon, to deliver the King's daughter from that terrible beast that destroyed a●l Cappadocia. This Cappadocia is as much to mean, as the world: the Dragon is the Devil, that devoureth all that come to his hands, the king's daughter is the Church of God, saint George is Christ, who seeing his church in peril, s●ayeth that Dragon, and delivereth his most fair daughter. And so he told me many other like.  Marforius. 
This do I believe right well, for I remember that the Decretal holdeth these two histories of no authority, and not allowed by the Church, albeit the Friars have sithence drawn all things to their own gain, partly through false dealing, and partly through ignorance. If this be true (as I well believe it h●w do lies swarm in Friar james of the Synkehole, 
writings of lying legend?  and Anthony of Florence, and many other such like, who have devised not histories, which ought to be the lights of truth, but fables of Lucian, not lives of men, but lies of Devils, & with a barbarous & irksome style have entreated thereof. And he that taketh them not to be true, woe be to him: he is an Heretic, let him go: nay rather kill him. And so say I also of those doltish devices lately written of saint Katherine, and of saint Thomas Aquine at the instance of that hypocrite the Marquis of Vasto.  Pasquine. 
Thou seest therefore, that we must not foolishly believe every thing. I could reckon unto thee a number of Gods of the ancient heathen, 
The Gods of the Heathen are become our Gods. Sancta Maria Rotunda in Rome.  transformed into our Gods, with the same error and falsehood, & without changing any other thing than the name only, and often times without changing the name at al. Behold the Rotunda, which in the old time was called Pantheon (because it was the dwelling house of all the Gods) now have they made it the dwelling house of all Saints: and in place of Cibele mother of all the Gods, have they set the virgin Marie, for head of al● the Saints. And here hard by thou knowest is the Minerva, 
Minerva.  which was in the old time the temple of Minerva, and now have they dedicated it to Saint Minerva the Virgin, 
Romulus and Remus. Castor and Pollux.  even as Pallas Minerva was a Virgin. The Temple which in the old time was of Romulus and Remus, they have made now the Church of Saint Cosmus and Damian. The temple that was of old time of Castor and Pollux, 
A number of heathenish ceremonies converted into necessary articses of belief.  have they now made the Church of Saint Geruays & Prothays. Those of old time that had Lucina to heal their eyes, these of our time have Saint Lucy. Those of old time had Ceres to be the Goddess of Corn, these of our time have Pancras. Those of old time had Mars and Pallas to be Gods over the wars, these of our time have Saint George and Saint Barbara. The Scafaring men in the old time, saw Castor and Pollux, in the end of a tempest: these of our time see Saint Eremus. Among those of old time, it was not lawful for the Virgins of Vesta, to marry: with these of our time, it is not lawf●ll for Nuns to marry. Among those of old time, 
A vengeable long leap, or a vengeable loud lie.  the Church of Diana departed from Zante, and together with the builders miraculously went into Spain, as a man may read in Pliny, with those of our time the Church of our Lady at Loretto, came out of Sclauonie, and is marvelously come into Italy, 
These Ladies be at Rome, & at Venice they have, our Lady the fair, our Lady of the garden our Lady of the beans, and our Lady of the Snow.  as is to be read in the lying Legends of these pickpurse priests devising. Those of old time washed selves with fair clear water, to cleanse themselves from sins: these of our time fillip with their finger a little holy water on their forehead. They of old time had juno Feronia, juno Lucina, juno Saturnia, juno Curites: these of our time have our Lady of grace, our Lady of the miracles, our Lady our lords mother, our Lady of the people. They of old time filled their Churches with little Tables, containing the vows they made: these of our time fill their Churches full of little Tables containing their vows. Those of old time said, that in beans dwelled the souls of the dead: these of our time give Beans for the souls of the dead. And even so, 
The Pagans and the Popish religion all one, or else but little difference between.  he that will go and search, point by point the Popish Religion, either shall he find it altogether like to that of the old Pagans, or if there be any difference, it differeth but in the names only. So that if we will worship these our Saints, because we will not be accounted Heretics, we fall to worshipping of juno, Minerva, Mars, Hercules, Polyphemus, Briareus, and an infinite number of devils, 
This Nafissat was made a Saint by the Pope, because she did prostitute herself not for money nor carnal lust, but for pure devotion to God and mere necessity of the party, having none other alms to give for God's sake.  under the name of Saint Anthony, Saint Nichodeme, Saint Christian, & Saint Nafissa,  Marforius. 
Oh Pasquine thou haste well opened my understanding, now certainly thou sayest the truth, these things are very clear, I thought ever till now, that I had done well following the worshipping of those devils.  Pasquine. 
I have other things without numbered to say, & when I shall utter them, I will make all the world wonder.  Marforius. 
Oh happy day, when y● truth shallbe seen to shine abroad.  Pasquin. 
Happy therefore is this day, for y● seest how it is sprung up & how it goeth showing itself abroad, to the world in despite of the shaven Crowns.  Marforius. 
Now proceed on a while to the other Quéeres.  Pasquine. 
I will so, but first I must tell thee a few things, that here I saw & heard.  Marforius. 
Tell me them therefore.  Pasquine. 
I saw one of these martyrs, that warned the rest of his fellows that they should do nothing against the Heretics, except they would bear the pains thereof themselves & that they should take example by him, 
The Charitablest Saint in all that Heaven.  who had felt the vengeance of God, for that he had accused of heresy such as he knew not, and of such things as he understood not, & if there be any they should rather be won by admonishing them to leave it, than with fire and torments to make them away. For they be not all Heretics, that be so called, but such as judge contrary to the holy Scripture, and that leave the commandments of God, 
Who be heretics.  and follow those of men, and defend the same as heavenly commandments, and also prefer them before God's commandments, these b● Heretics. And heavenvly things are the same only, that are contained in the old and new Testament, which if they will not believe, the day of the Lord shall come, that shall discover all things, & shall make them repent it, and their repentance shall not then help them.  Marforius. 
Who was that, that was so honest?  Pasquine. 
It was Rochester, about whom, were two Martyrs, the one was Peter Martyr of the order of friars Bréechers.  Marforius. 
Thou wouldst say Preachers. 
Pasquine alludeth to these words, Pedi●catores and Predicatores. Saint Thomas Becket.   Pasquine. 
I always miss in deed. The other was Thomas of Canterbury, each of them confirmed Rochester's talk.  Marforius. 
But had Rochester his red Hat?  Pasquine. 
He had in deed his head red, and his shoulders, but it was with blood, & not with a Hat.  Marforius. 
And I heard say that the Pope sent him a Hat.  Pasquine. 
Yea, but when the King of England understood it, 
Rochester leapt without his hat and his head also.  he caused his head to be cut of, before he should have to do with that Romish harlot, whereupon the Papists, for that they thought he died for their defence, and because he had written against the Lutherans, they put him in the number of these holy Martyrs.  Marforius. 
It is very well. And for one self cause, as far as I can perceive, both Peter Martyr, a Dominicane Friar in Italy, and Thomas of Canterbury in England died, the one for persecuting after their Frierish fashion, certain poor Country men, as Heretics, between Milan and Como was slain. The other, striving with the King for certain jurisdictions, was condemned, to have done against the estate.  Pasquine. 
Thou sayest truth.  Marforius. 
Follow on then.  Pasquine. 
Such manner of Martyrs are these of the Popes. 
The Order o● the apostles and Euan●●● lists.   Marforius. 
Say on the rest.  Pasquine. 
From this Order, we went up to that of the Apostles, and Evangelists.  Marforius. 
I like well to hear of this. Thou wilt anon put me out of doubt, whether there be twelve Apostles or more. For if Paul of Tharsus were a true Apostle, then are there. ●i●j. Apostles, leaving also the other, that are by him in his Epistles called Apostles.  Pasquine. 
This question might well have been put among th●se, 
Tit. 3.  which Paul called unprofitable and superfluous, but to satisfy my friend Marforius, I will answer in two sorts. First, therefore thou must remember, that we are in the Pope's heaven: where all things are contrary and preposterous, 
In the Pope's Heaven all things are contrary.  & therefore is there not the number of Apostles equal with that number that Christ had, as thou shalt understand afterward. There was neither the true Peter, nor james, nor john, nor Paul, nor none of the rest, but other of an other manner of sort.  Marforius. 
Who were they?  Pasquine. 
Those that are called Cardinals, 
Cardinals' are Apostles in the Pope's Heaven Court of Rome & this Heaven all one.  the which in this heaven are in the place of the Apostles.  Marforius. 
So it is also in Rome, but I thought that there had been some other thing different one from another.  Pasquin. 
Nay, one milk is not so like another, as this heaven is like the court of Rome, in the which each man knoweth that the Apostles and disciples are made for money, & not twelve, 
The Apostles and Desciples are made for money.  but there may be made of them without number. But concerning the true number of the Apostles, know thou, that they are taken in two sorts. Apostle is as much to say, 
Phil. 2.  as a messenger, Ambassador, or one that carrieth glad tidings. And so Paul doth call Epaphroditus an Apostle, whom the Philippians have sent unto him. But properly those twelve are accounted Apostles, 
Math. 28.  whom Christ our king and God sent in the beginning to bear his gospel through the whole world. But speaking of Paul, 
Mar. 16. Paul a true and faithful Apostle.  it is not to be doubted, that he is not a true and faithful Apostle of Christ, 
Act. 1.  for even as those twelve, (of which number judas failed, and in whose place was by the Apostles appointed Matthie, by divine inspiration) were chosen by Christ, being then mortal: even so by the same Christ, 
Act. 9  being since immortal and glorious, was Paul called to the office of the Apostleship. Wherefore the Apostles were verily xiij 
xiii Apostles and not xii.  and not twelve except they will take those twelve only that were chosen by Christ, all after one manner, and Matthie as chosen by the Apostles, but yet (as I have said) by the spirit of God.  Marforius. 
I see in deed that it is no great matter, whether a man know these things or not: yet is it right pleasant to me, that I have understood them. But tell me, was saint Jerome in this number? for I see, that they paint him like a Cardinal, and so they say he was.  Pasquine. 
Saint Jerome was not there, 
Saint I●rome was never no Cardinal.  neither could he be there, for it is an evident thing, that in his time there were no Cardinals, but as that Poet saith, Painters & Poets have always had authority to devise what they list themselves. And notwithstanding, in these days men build upon the dreams of Painters, the chief matters of our religion, and they account that which is paintedlie as an Article of Faith, and him that speaketh against it, for an Heretic. But I say, that Jerome would never have suffered, no such manner of titles devised by men, thorough the provocation of the Devil. 
Saint Jerome an enemy to the romish Church.  For he was religious, and learned, and far from all ambition: and a most mortal enemy to the romish Church of Antichrist, that then began to grow, as in all his writings may well be seen.  Marforius. 
Why then have they feigned him to be a Cardinal?  Pasquine. 
I will tell thee. When the Church of Rome began to make Cardinals: seeing that y● order nor title could not be founded upon any place of the Scripture, 
jerom was called a Cardinal and was none.  because it excelled neither in any great learning or holiness, to the end it might yet have the greater authority and reverence they began to paint saint Jerome (that was long before dead) with a red Hat, and set him forth as a Cardinal.  Marforius. 
That was well done, but than it behoved the rest to follow him, in learning and holiness.  Pasquine. 
Is it not enough that they have followed him, 
The order of Cardinals more abominable than honourable. How the degree of Cardinals is grown to so great authority.  in speaking against matrimony?  Marforius. 
But because there hath not been one honest man at any time sithence, is not that order therefore more shameful and abominable, than honourable?  Pasquine. 
How wilt thou that they should be honest, if in their cursed oath, they rebel from Christ, and do deny him, and join themselves to Antichrist, and worship him?  Marforius. 
By my truth thou sayest true, who readeth that oath, shall find that it is so, I never took heed of it before.  Pasquine. 
But sith they could not give dignity, and authority, to that degree, with holiness of living, and with sincere goodness, they have given it to the same with their superfluous richesse, and like very tyrants by force, & not by love, have they gotten to themselves authority, and reverence, or as we may say, 
* This word saving your reverence is used of us when we speak of some thing that is uncleanly or filthy, for men use some time to say saving your reverence he is a knave, or a Cardinal, and so the Author m●aneth that this word reverence belongeth to their riches and high estate, and this word saving your reverence to their vile and filthy life.  saving your reverence also.  Marforius. 
Thou must needs see also Bonaventure, that made the commentary upon the Master of the Sentences, and Vincent the Dominicane Friar, that left certain Sermons behind him, for they are both Saints.  Pasquine. 
I saw them, and they were wrangling together as they had been mad.  Marforius. 
And whereupon?  Pasquine. 
Of that foolish question, that hath already bred so great discords and tragedies, 
Brabbling and contention between the Saints.  between the Friars of Saint Frances, and Saint Dominicke.  Marforius. 
Of the conception of our Lady thou meanest.  Pasquine. 
Yea.  Marforius. 
Is not that fond foolishness yet laid to soak?  Pasquine. 
It will be laid to soak when all sects of Friars, shall be laid to soak, or (to say better) overthrown and brought to nought, the which is already begun, and with the help of Christ shall shortly be ended.  Marforius. 
God grant it be quickly. But knowest thou whence this name Cardinal was taken? for Barbazza will needs that Cardinal should be derived from this word Cardo Cardinis, 
The original of this word Cardinal.  which in our tongue is the hook or hendge of a door. And Hostiences, will needs that they be founded upon that place in the book of kings. 
* 1. Reg. 2. Epenthesis.  The pillars of the earth are the Lords, and he hath set the world thereon.  Pasquine. 
But I found in an excellent Grammarian, that Cardinal is so called by the figure called Epenthesis, in stead of Cardinal, as they say, Induperator, for Imperator, & for to allege thee two Authors, to set against thy two, I found in Ruzzante, that this word Cardinal cometh from the Canker, for the Cardinals are the very canker of the church, the which disease if it be not altogether taken away, with some edge tool, or with fire, it will never be whole. Another exposition have I also found in Calapine, who saith that Cardinal, 
Carnevale is shrovetide.  is even the self same that Carnevale, for neither the one nor the other doth attend to any other thing, than to eat, drink, sleep, commit whoredom, 
The. wickedness o● Cardinals is unspeakable.  fall to banqueting, and last of all, to do all those goodly valiant acts, that to declare them all, would weary Demosthenes, Cicero, Virgil, Homer, Horace, and Pindarus. All tongues are dumb to speak of them even the thousandeth part. Better it is to be still than say little of them. And although a man wrote of th●●r vile naughtiness more than Saint Augustine wrote, yet should he have said but little, for the stink of them reacheth even to the Scytheans, and to the Hiperboryans, and to the furihest parts of the new world.  Marforius. 
They are therefore Apostates and not Apostles. But tell me somewhat of Cardinal Coutarine, 
Cardinals that favoured the Gospel.  and Cardinal Fregoso, called Salernitano,  Pasquine. 
I saw them not, for my good Angel told me, that they were not received into this heaven, for they had favoured the doctrine of the Gospel, more than was the duty of Cardinals, and that if the weight of their Cardinalship have not pulled them down: he thought, that they were ascended to the true heaven.  Marforius. 
God is strong enough, he might easily have drawn them up thither, if it were his will.  Pasquine. 
I know that well, for all things are possible with God.  Marforius. 
I pray thee hearty talk no more to me of these men, but follow on the rest.  Pasquine. 
I will: but I doubt that we shall go from evil to worse, 
The order of of the Evangelists.  for after these come the Evangelists, whom when I saw, me thought I felt my soul to be torn, as it were out of my body, for very sorrow.  Marforius. 
Alas, what is that I hear thee say?  Pasquine. 
It is as I tell thee, for in place of those four Evangelists, and of their Gospels, (albeit the Gospel be but one only, be it either written by the Apostles, or the Evangelists) I saw that there were four counsels received, that is to say, that of Nice, that of Constantinople, that of Ephesus, & that of Chalcedon. And then four Doctors of the Church, that is to we●e Ambrose, Augustine, Jerome, and Gregory. And after these, other innumerable, whom we had seen in the queer of the Doctors. And moreover, were added the books of the Decrees, decretals, Sects, and Clementines: neither did all this suffice, but it was also granted to every one, so that he had either a cowl or a shaven Crown, to write what him lusted, and the same to set forth in stead of evangelical and Apostolical Doctrine: 
What shaven Crowns may do.  In so much, that the Pope hath drawn all things to himself, and hath placed himself in the stead of Christ's Gospel, and of God himself, nay rather above God, 
2. Thes. 2. The Pope is above all, both God and men.  and above all laws, of God or men, affirming that all consisteth in his own breast. Behold therefore, what manner of Evangelists, and what Gospels they be. And yet I tell thee nothing of the Bells, of the carved, of the painted, and of the molten Images of the Church, of the Crosses, of lights, 
How the Pope's paltry must be esteemed.  of wax, of vessels, of garments, and other ornaments, all which things they will needs have to be taken for true Evangelists: Wherefore I pray thee cause me not to speak any more of this so abominable and detestable a queer.  Marforius. 
Proceed therefore to the rest.  Pasquine. 
A little of from hence, 
The order of the priests and Levites.  was the order or queer of Priests and Levites.  Marforius. 
New or old?  Pasquine. 
New made of the old.  Marforius. 
How?  Pasquine. 
Remember'st thou not, that we said before that I saw in y● Quéere of the Doctors, they carried the old Testament into the new?  Marforius. 
I remember me well of that, but I thought that our Priesthood had come from Christ, and not from the old Testament.  Pasquine. 
What did make thee think so?  Marforius. 
Many things: first, 
Num. 1.  they were Priests, by nature, & by succession: for the Tribe of Levi had this privilege of God: wherefore Leviticus, was called the 
A comparison between the priesthood of the old law and the Pope's priests.  priesthood. Our Priesthood consisteth not in any family or kindred, but they are levites and Priests, that are by the Bishop thereunto chosen and greased. Beside that, they sacrificed brute beasts, but our Priests do offer and sacrifice Christ to God.  Pasquine, 
Thou followest the error of the Papists Marforius, that is to say of the romish Church, but a remedy must be found for this error.  Marforius. 
What remedy is that?  Pasquine. 
The Philosophers said, that Philosophy was the medicine of the mind, 
Errors the infirmities of the mind. True wisdom the medicine of the mind.  for it took away errors and purged the mind. But we that have received the truth from the true God, say not that Philosophy, (that is to say, the desire of worldly wisdom) but the wisdom itself, given unto us in the writings of the Apostles, is the medicine of the mind, and a most sure remedy against all errors which are y● diseases of the mind.  Mar. 
Why then, is y● an error of our priests.  Pas. 
It is a fowl error, & a madness of mind very dangerous.  Marforius. 
I much desire to be healed of this infirmity, and to have again the health of mind, which is the wisdom of Christ.  Pasquine. 
Thou shalt soon be hole, for thou knowest thy disease, 
Christ's wisdom the health of the mind.  and desirest the medicine. I will therefore begin to cure thee. All that thou hast spoken of priesthood, shall be overthrown, if thou wilt think, that neither the Apostles, nor the Evangelists have written so much as one tittle of such kind of priesthood and Sacrifice: But where they have spoken of priesthood, and of Priests, they have not meant it of those that are anointed by Bishops, 
A description of the true priesthood.  but of that priesthood that maketh all Christians, to be Priests, consecrating them with the unction of the holy Ghost, and not with oil conjured and consecrated by Bishops. Peter the Apostle saith, 
1. Pet. 2.  that all Christian man are a spiritual household, and a holy and royal priesthood, to offer spiritual offerings acceptable to God, 
All Christians are Priests.  through jesus Christ. And so saint Paul, prayeth the Romans, and other the true worshippers of Christ, that they offer their bodies in a living sacrifice, 
Rom. 12.  holy & acceptable to God, which is your reasonable serving of him. Wherefore thou seest, that we are all the temple of God, Priests, Offerings, and Sacrifices most acceptable unto God, for our Lord jesus Christ, the high Priest and everlasting bishops sake. 
Induction.  I would therefore know of thee now, if thou believe that jesus Christ the high Priest and Lamb, 
Heb. 10.  have taken away the sins of the world, as saith saint john, 
john. 1  and all the whole scripture.  Marforius. 
Yea I believe it.  Pasquine. 
I would know of thee, for what occasion thou thinkest that the Priests of the old testament so often times renewed those sacrifices, and heaped so many offerings one after another.  Marforius. 
Because God had commanded it.  Pasquine. 
That is true, but yet for an other cause, saith Paul, 
Sacrifices of the old law could not take away Sin.  that is, because those sacrifices did not take away sins, and therefore were they so often renewed: for else there should have been an end of their sacrifices, as Paul saith.  Marforius. 
I understand thee now, but I know not to what end thou speakest this.  Pasquine. 
To what end thinkest thou that 
Heb. 10.  the Priests and other of the old law, 
Why Priests in the old law were instituted.  were instituted by God?  Marforius. 
For sacrifices I think.  Pasquine. 
Priests therefore were instituted for sacrifices, and the sacrifices and the altars for sins.  Marforius. 
So it seemeth to me.  Pasquine. 
Take away therefore sin, & thou shalt see, that there is no more priesthood, aultare, nor sacrifice. For as much as Paul showeth us the reason thereof, by that which the holy ghost spoke. This is the Testament, 
Heb. 10.  that I will make with you. 
jere. 31.  After those days I will give my laws into their hearts, & will write them in their minds, and will no more remember their wickedness: Thus doth he conclude, where as remission of sins is made, there is no more oblation for sins, and to show that we are true priests, 
Hebr. 10.  he addeth exhorting us. Sith we have therefore my brethren thorough the blood of jesus, liberty to enter into the holy place, by the new and living way, which he hath prepared for us, through the vail, that is to say, his flesh. And seeing we have an high priest, which is ruler over the house of God, let us draw near with a true heart in a sure faith, having our hearts washed, and the evil conscience put away. But as touching that thou hast said, 
The Popish Priests can not offer Christ.  that our Massemumblers offer every day Christ in their sacrifice to God: thou art not able with any little authority of the Scripture, to confirm it. Nay rather is it against the Scripture, and is devised to the blasphemy of Christ, and of his Sacrifice. For it is wrtten to the hebrews. That we are sanctified, 
Heb. 10.  by the offering up of Christ's body once only done. For he having offered one only offering for sins, is set down for ever, at the right hand of God, and from hence forth tarrieth till his enemies be made his footstool, for with one only oblation, hath he made perfect for ever, those that are sanctified. Wherefore there needeth no more any other sacrifice, to purge sins. For Christ to whom it was said. Thou art a priest for ever, hath once only & sufficiently offered himself for our sins, an everlasting, vncha●geable, perpetual offering, & sacrifice. But these mates calling their Mass a sacrifice, go about to show, that the sacrifice of Christ once only done, is not of perfection to wash away all sins. The which how great an offence, 
The great blasphemy of the Popish Priests.  how great a blasphemy & injury it is against the blood of Christ, all godly men do know, and not only do they this outrageous offence, but they do also commit sacrilege these Massemumblers of ours, who affirm, that they offer Christ to God, whom the father gave to us. And Christ said to Wall: Take ye, 
Math. 26.  eat ye, drink ye of this all of ye. And these for all that do the contrary, 
Luc. 22.  and will seem to be more rich than God, sith they say, that they give that, which they receive, or rather that they might receive, if they believed the holy scriptures. But the matter is far otherwise, for they neither give nor receive nothing, 
The Priests say they give Christ.  they give not, for no man can give that he hath not, and that they have not Christ, by this it may be seen, in that they have not faith, the which only maketh of the heart of man, the temple of Christ. And for the same cause can not they receive Christ, 
How Christ is given.  whiles he is offered us. For with the only faith and assured steadfastness in the goodness of God, and of the sacrifice of Christ, Christ is to be received. And if they can give any thing, 
The Papists give the Devil and 〈◊〉 Christ.  they can give the Devil, whom they have received: even as judas the traitor into whom Satan entered when Christ offered him the piece of the mystical bread. But if thou have any thing to say hereunto, 
john. 13.  say on, for I will say nothing else.  Marforius. 
What wouldst thou that I should say against so open testimony of the Scripture? Wilt thou have the sick man strive with the Physician? I have taken this wholesome drink that thou hast given me, and I hope, that having well digested it in the bowels of my soul, it will purge me, and heal me, not only of this, but of many other diseases. But one doubt sticketh yet in my stomach, whether thou w●lte have in the Church of Christ, any orders or any holy faction.  Pasquine. 
I deny not, 
Orders necessary in the Church.  nor refuse not, (my Marforius) the ministery of the Church, nor any order, that may be brought in by the Testimony of the new Testament. For I learn by S. Paul, that Christ hath given unto his Church, 
Ephe. 4.  Some to be Apostles, some Prophets, other to be Evangelists, 
Rom. 12.  other pastors, and some teachers, 
1. Cor. 12.  that the Saints might have all things necessary to work & minister withal, to the edifying of the body of Christ till we every one in the unity of faith, & knowledge of the son of God, grow up to a perfect man after the measure of the age of the fullness of Christ.  Mar. 
This must needs be a very goodly order: but I understand it not very well.  Pasquine. 
I will declare it unto thee. Apostles are those, 
Apostles what they be. Prophets what they be. Evangelists what they be.  that bear the Gospel unto divers people & Nations. Prophet's are those that being inspired by the holy ghost do forewarn the Church, of the things that are like to happen unto her. Evangelists are those, that best are able to show forth and declare the Gospel, and are good Orators in Christian knowledge. Pastors that also are called Bishops, 
Pastors what they are.  are those that have the authority well to govern the congregations, and that feed their flocks with good example of life, and with true doctrine, & are watchful to understand the manners and the lives of their congregation, and the names of each of their sh●pe. Doctors are they, 
Doctors what they are.  that in the congregation teach good sciences, whether they be holy or profane. And this is it, that thou demandest of me. Albeit I do not separate from the body of Christ, neither Magistrates, nor the duty of good Princes, nor any other offices of the Christian common weal, which Paul himself in many places declareth. But I have declared to thee briefly, these five principal offices.  Marforius. 
But what sayest thou of Priests?  Pasquine. 
A Priest is as much to say as an Elder, 
Prieste● what they are.  and they were the self same, that the bishops were, or Senators of the church, of no less respect for their age, 
Priests were no sacrificers in the primitive Church.  than for their godliness. But yet were they never Sacrificers, nor Massemumblers, what soever our smeared shavelings prate thereof, be they either the highest, the lowest, or the rude sort of Sir john's.  Marforius. 
I stand now hearkening that thou shouldst show me, what thou sawest in that queer of Priests.  Pasquine. 
I saw a shameful and disordered rabble of Priests, of whom some were Canonnes, 
A disordered rabble of shaved Priests.  some Parsons, some Chaplains, some archdeacons, some Archepriestes, some provosts, some Singlesoled priests, some Deacons, some Chanters, and some of a thousand other sorts of names, which have been found out, sith the name of a minister, (through the pride of the wicked) began to stink, as nothing honourable, and yet too burdenous.  Mar. 
What were all they doing? 
The consultation of the Pope's clergy. The Pope's clergy is crafty and subtle.   Pasq. 
They were consulting of their riches, of their tithes & pensions.  Mar. 
What might be the cause thereof?  Pasquin. 
Because the pope demanded the tenths of their benefices, 
Fat Priests fell to packing for fear of sacking.  & not once only, but every year once, yea twice a year, & they were devising means, how to scrape home to them selves, by some other fine fetches, all the which they were constrained to give to the Pope. There shouldst thou have heard divers opinions, some there were that said, that it was good counsel to divide among themselves, the riches of their churches, as Chalices, Patens, silver plate, & the gay Copes, & other ornaments, alleging, that if they did it not the sooner, the Pope, or the Turk, or else the Lutherans would soon after do it: sith they have their weapons ready. Here against spoke certain poor hedge Priests, 
The hedge Priests for fear they shall lick no part, work an other way.  doubting, that they should not have their part of the Pie, and said, that it should be much better for every man's purpose, if each of them in his own town and Church, would first show forth outwardly great holiness, in their church garments, in their own apparel, in their countenance, in their gestures, and above all things, in Massing devoutly, and to attend diligently to all their outward ceremonies. And that done, that each of them find out some goodly Image, or of the bones of some dead man, and some new Relics, or to make some drops of blood come out of a crucifix, or of some other Image, or else to make the Virgin Mary weep, or find some of her milk, 
The way to bring Priests in credit & estimation.  or say that their God leapeth, and is in form of a child: or else say, that they have seen, strange and wonderful things in their Massing, or have seen some strange vision, or to feign some other pretty feat: affirming this to be the way, to cause them to be reverenced, and obeyed of the people, & to recover that reputation, which for their abominable naughtiness they have lost, and not only to maintain, but also to increase their riches. But such as most commend this devise, 
hypocrites commend most this devise. Chietti setteth up a new sect of hypocrites.  were of the Ipocritish order, instituted by Cardinal Chietti.  Marforius. 
I remember, that I heard while he dwelled in Venice, that he had set up a new sect of Priests, founded altogether in Ipocriste and outward show of holiness, whereof it is come to pass, that all hypocrites are called Chiettines, the which sect he forsook, as soon as he had caught that he fished for, for he had left his Bishopric, that he might get him a Cardinal's Hat, as Arettine said. Forthwith therefore as his devise came about, he came flinging hither, to infect the Court of Rome with his hypocrisy.  Pasquine. 
Didst thou never hear, how he answered his Priests at his departing from Venice, when they asked him whither he went.  Marforius. 
No, 
john. 8.  I heard it never.  Pasquine. 
Wither I go quoth he, thither can you not come, meaning that he left them in poverty, and in their filthiness, and that he went to Rome, to that great dignity, as to his own heaven.  Marforius. 
He used the words of christ to good purpose vile varlet that he was.  Pasquine. 
In such like sort do they interpret the scriptures all the pack of them, and so by abusing it, find they out purgatories, Pope's powers, & all other reasons for their defence. 
The order or Quere of patriarchs and Prophets.  But let us come to the queer of the patriarchs, and Prophets.  Marforius. 
Marry I beseech thee hearty, & say on. Whether there were in that place the twelve sons of jacob, for they were all called patriarchs.  Pasquine. 
No but those that I saw, were of the new Testament.  Marforius. 
Why, are there also patriarchs of the new Testament? 
patriarchs of the new Testament.   Pasquine. 
To tell thee the very truth Marforius, the patriarchs of the new Testament, are none other, than Popes, Cardinals, Friars, Priests, and such like, of whom thou shalt not find one jot in the holy Scripture. But our forefathers, who were the devisers of this so great a mystery of iniquity, and of deceit, to the end, other should not perceive, that they altogether played the jews, carried not the patriarchs of the old Testament into the new, but into their own synagogue.  Marforius. 

Two sorts of patriarchs.  And who are these.  Pasquine. 
There are two sorts of patriarchs, of the one sort, are the patriarchs of the four Regions that is to say, that of Rome, of Antioch, Alexandria, and of jerusalem. And the seat of the Empire, 
The one sort.  being afterward removed to Constantinople, to the rest of the patriarches was adjoined he of Constanstinople, and afterward other, as that of Aquiligia, and that of Venice. And they have obtained this degree, because they are heads and rulers of other Bishops, as they also are Bishops themselves. There was an other sort of patriarchs, 
The other sort  who had no manner superiority or dignity of the Patriarch●ships while they were alive.  Marforius. 
Why, and are they made patriarchs when they be dead?  Pasquine. 
Yea out of doubt, 
When Peter was made Pope.  even as Saint Peter was made Pope after his death, which never was, nor never could be, nor yet was he at any time in Rome. And even so was Saint Jerome made a Cardinal. Among these patriarchs are accopmted Saint john Baptist, Saint Dominicke, 
Dominicke & Frances are patriarchs.  who instituted the order of breaching, I would say preaching Friars, and Saint Frances the order of Friars Minores, or underminers.  Marforius. 
Why are they called patriarchs?  Pasquine. 
Because they are the chief of the Fathers, and the devisers of sects, 
Friars are no liars that call themselves Fathers.  that is to say of the Friars who call themselves Fathers.  Marforius. 
Why then, by this reason, every order and house of Friars may call his Author or founder Patriarch.  Pasquine. 
That they may, but these Families of Friars have been more ambitious than the rest.  Marforius. 
Sawest thou there Dominicke and Frances.  Pasquine. 
I saw them, 
Frances & Dominicke clad like shepherds.  but in other apparel, than they were in the queer of the Friars, for there were they both clad like shepherds, with a weed of rough course cloth, and in the mids thereof a hole, to thrust out their heads, and a hood made fast thereto to keep them from the rain, and from cold, for so were the shepherds of Italy and Spain wont to be clad. But here I saw them in Pontifical apparel, and with Crowns on their heads.  Marforius. 
Two things there are, that make me much marvel, the one is that I see, their successors, and followers go clad in so fine clothes, and to be so lofty and proud, the other is, how it is possible that they may be in two places at once, here & among the Friars.  Pasquine. 
Thou must not marvel at that, 
Frances and Dominicke are Gods.  for they are Gods, & occupy no place at all, but where and when they list, they are seen, and do suffer other to look on them, as (if thou understandest not what I mean,) I will show thee by a similitude. Even so are they in divers places at one instant of time, 
Just as Ierman● lips.  as Christ's body with his natural length & breadth is contained in a thousand Hosts & Masses at one instant.  Marforius. 
If I did not understand thy similitude, I should with the Logicians conclude, that if they be not in some place, ergo, they be not at all, for there is nothing but hath a place proper to his nature, but these things I let pass, and desire to hear what these patriarchs did.  Pasquine. 
Thou askest me not of Saint john Baptist.  Marforius. 
I had forgotten, that he was accounted among the patriarchs, for I took him to be only a Prophet and more than a Prophet.  Pasquine. 
Knowest thou not, 
john Baptist john. 11.  in the Litanies of saint Gregory, he only is placed there under the title of patriarchs and Prophets?  Marforius. 
I have heard a thousand times, but I remember it not.  Pasquin. 
I saw him in that place, but (oh Lord) how far different from that which the Evangelists describe him.  Marforius. 
Thou tellest me of wonderful alterations, and far more strange than ovid writeth of.  Pasquine. 
I tell thee as the truth is, if thou wilt believe the Gospel, thou mayest see, that the same john Baptist was Clad in a garment of camel's hair, 
Math. 3.  and called all men to repentance, 
Luc. 3.  he baptized, and showed forth plainly the Lamb of God, 
john. 1.  that taketh away the sins of the world. But this john Baptist that I speak of was a terrible fellow and had in his hand a fair sharp glaive, 
A new john Baptist Patron of the Knights of the Rhodes. Knights of the Rhodes.  and was armed at all pieces, and was followed after, not by a number of sorrowful sinners, but by a ro●te of sea rovers, that call themselves Knights of Therodes.  Marforius. 
Thou meanest Knights of the Rhodes: so called by the Isle of Rhodes, that they lost.  Pasquine. 
I have always heard them called Knights of Therodes by such: as speak clerkly and within book, and now are they called Knights of Malta, 
Malta a fretting stone.  according to the nature of the stone called Malta, which is to fret and consume: for such is the nature of those Knights.  Marforius. 
Oh what a wonderful odds in conditions is there. But what doth this john Baptist?  Pasquine. 
This also doth baptize, but by violence and in the water of the sea.  Marforius. 
Thou meanest, when he sinketh the ships of poor Mariners?  Pasquine. 
he maketh many to repent themselves, 
john Baptist f●rceth men to, event, not by preaching but by ●iracie.  and sendeth them into the wilderness.  Marforius. 
Yea, when with his Mates he falleth to roving & spoiling this man, and that, and leading away the seely souls, as prisoners.  Pasquine. 
So I say, for he followeth Saint john Baptist in all things and that courageously.  Marforius. 
If Christ had sent this john Baptist before him, he should more easily have brought the jews to subjection, 
john. 18.  for fear of him.  Pasquine. 
The Kingdom of Christ our God, was not of this world, as thou knowest, for the jews look for a Messiah, that should be lusty, and that with weapons, & mischief should destroy all.  Marforius. 
What badges wear they?  Pasquine. 
All wear in their upper garment a cross, some white, some red, some green, some plain and strait, some gathered, and some toothed like a saw, and those I took to be Spaniards, not only by their apparall, and by the Palabras, 
Palabras in Spaynishe is to say, words.  but also because they stood next of all to their God Saint james.  Marforius. 
Wherefore wear they that cross in the upper garments?  Pasquine. 
Because they can not carry it in their hearts, and if thou wilt have an other reason therefore, because they crucify and trouble many from time to tyme.  Marforius. 
But what have these fellows to do with john Baptist?  Pasquine. 
What? they make, many deserts in the honour of Saint john Baptist.  Marforius. 
But Saint john never made no deserts, but dwelled in them.  Pasquine. 
And these Mates make them, and leave other to dwell in them, and dwell in more ease and pleasure than Sandanapalus.  Marforius. 
I have in deed heard, that when they had Rhodes, they did such things as Turks would not have done, 
The filthy life of the Knights of the Rhodes.  and for this cause I think, by God's justice they were driven from their old abiding place.  Pasquine. 
So cometh it to pass, when w● will with force and cruelty, bring men to Christ, and not with love, righteousness, faith, and true Christian doctrine: as did our old Fathers in times past.  Marforius. 
For ought I see, in these Knights thou speakest of, there is no more Christianity in them but in the names, only.  Pasquine. 
Nay nor yet in the name, 
Knights neither Christians in deed nor in name.  for they are not called the Knights of Christ of Heaven, but of Saint john of the Rhodes. But in this point they seek to be like him, in that they mary no wives and live like single men.  Marforius. 
If they have no wives, they have the more harlots, and though they live like single men yet live they not chaste, but this is not, to be like Saint john, but rather some vile filthy Ruffian.  Pasquine. 
Thou hast hit it.  Marforius. 
Follow on to the other patriarchs. 
The Pope's patriarchs conspire the death of gods servants.   Pasquine. 
Saint Dominick had called to Chapter all his priors, Subpriours, and the Uicares of all other nations, and most chiefly of the Spaniards, and was treating with them for the burning of Heretics, or how by some other devise to make them away.  Marforius. 
But this is not done like a Prince, but like a Tyrant, not like a Saint but rather a Devil, 
A wrong way to win men to Christ.  for this is not the way to win men, but to destroy them, nor the way to follow Christ, but Sathanas, who was a murderer from the beginning. Behold what Christ saith, 
john. 18.  suffer them both to grow until the harvest, that while ye weed out the tars, 
Math. 13.  ye pull not up the corn also. But these men weed not out the tars, but pull up the good corn: for if they would root out the cockle and tars, they must of force root out themselves, who take for Heretics all such as speak against, 
Why Lutherans are condemned for Heretics.  their Hypocrisy, wickedness, and cursed Idolatry, as the Lutherans, who are in deed true christians, and they themselves Antichristians.  Pasquine. 
I see now, that thou understandest the matter: but couldst thou show in few words, and with any effectual reason, which are the Christians, and which the Antichristians.  Marforius. 
I do in deed in myself understand it, but I should not be able to show the same plainly to an other.  Pasquine. 
I will do it then. Let this be unto thee an evident token, 
How to know God's enemies from his friends.  to know thereby these that have always persecuted, are God's enemies, & those that are persecuted be his friends. And to begin at the beginning of the world, thou seest that 
* Gen. 4.  Abel did neither persecute, nor slay Cain, but was persecuted and slain by Cain, jacob did not persecute Esau, but 
‡ Gen. 27.  Esau persecuted jacob: Moses did not persecute Pharaoh, but 
† Exo. 14.  Pharaoh persecuted Moses: christ did not persecute the pharisees, 
john. 15.  but the pharisees persecuted Christ. The Apostles, and all the true Martyrs of Christ did never persecute the Tyrants, but the Tyrants persecuted them, and stew them. And yet for all that, Abel, jacob, Moses, Christ, the Apostles, and Martyrs, 
christ church hath been persecuted from the beginning.  were God's Friends, & so contrariwise Cain, Esau, Pharaoh, the pharisees, and the Tyrants, were God's enemies. And even so now Saint Dominicks▪ Friars and the rest, Priests, Prelates, and Princes, that persecute such, as give all praise to jesus Christ, and follow his holy gospel, are his utter enemies, & the poor that are persecuted, his friends.  Marforius. 
Oh what a manifest reason is this, who is so blind that can not see this?  Pasquine. 
I will tell thee of some other, Paul▪ writing to Timothe, 
1. john. 4.  saith. The spirit speaketh manifestly, that in the latter times some shall departed from the faith, (mark well all I tell thee) and shall give heed to spirits of errors, and the devilish doctrine of them, (mark) that speak false through hypocrisy, and have their conscience marked with a hot iron (mark, mark if thou wilt know them) forbidding matrimony, and meats. What sayest thou by this, Marforius? Who shall excuse himself with God, that he hath not known them, 
None▪ excuse can serve with God.  who forbiddeth matrimony? who forbiddeth meats? who would have the matter more clear?  Marforius. 
Tell me no more of this I pray thee hearty, for I am cleared thereof enough and enough, they may go about to excuse themselves, but they make but a foolish piece of work. say on I beseech thee.  Pasquine. 
A certain Spaniard one of the Inquision for heresy, accused certain Spaniards and of the best of them for Lutherans, and by this he said he smelled them out, because they gave to the poor great alms, and to the Friars they gave nothing, and afore time they were wont for every trifling matter to swear, in despite of God, and to blaspheme God, Christ and his saints outrageously, to fall to play, to run on whore hunting, 
●en tak●n for heretics because th●y will not swear and do evil.  and to do the devil and all of mischief: and now they will praise God and live soberly, chastened and godly, and abstaining from evil apply only things grave and profitable. But the worst is, they will all day long read the holy scripture, and therefore were they taken for stinking heretics.  Marforius. 
What answer made Saint Dominicke?  Pasquine. 
He said, they must follow him, and do as he did, at Tholosa, where at the procurement of Innocent the third, 
Dominicke burned and played the Devil, therefore was he made a saint. Some became gods for playing the Di●el.  he quenched that heresy with marvelous speed.  Marforius. 
And how?  Pasquine. 
He said that the must not dispute the matter, but fall to this business with fire and sword, & for this cause was he made a saint.  Marforius. 
So came it to pass with those of old time, that many for their evil doings, and with slaughter of men, are also made Gods. As jupiter, Mars, Romulus, and many Caesar's. But concerning the counsel that Dominicke gave, the self same did Alexander Cardinal of Brundusio advise not only the Pope, but also the Emperor, and Ferdenando of ostrich, 
Good ghostly counsel.  because they should not differ from Turks. And therefore in Spain and in Almain, where their authority is greatest, this good counsel is very straightly observed.  Pasquine. 
It is observed in deed. But the Lord will overthrow and destroy all greatness and power, which setteth up itself against his majesty and greatness. And therefore thou seest, that now of his justice he sendeth the lantzgrave grave to plague them both.  Marforius. 
Oh God grant it. But Saint Frances what was he doing?  Pasquine. 
Saint Frances kept a stir with his Friars, 
Of the patriarch Frances.  that they had not with more diligence, sown his Conformities, abroad in the world, which if they had done, it might have happened, that he should not only have been taken for as good as Christ, but also better.  Marforius. 
What Conformities are they?  Pasquine. 
It is a book made & devised by Saint France's Friars, with the which if thou compare the Alcoran of Mahomete, 
Alcoran is the whole Book of the Turks law.  thou wilt say, that the Alcoran is in comparison of it, most holy, albeit in many things they are like.  Marforius. 
I have heard say, that when Saint Frances was required by his disciples to give them a rule of living, he gave unto them the gospel.  Pasquin. 
So it is said: but his followers have very evil observed it, which if they had well done, they should not have dreamt out so many lies, and monstrous tales of him, as if they would make him another Christ, for they say, that their Saint Frances, is above all, thrones, dominations and powers.  Marforius. 
How can that be?  Pasquine. 
Whether it can be, or can not be, it is enough, that in the very Pulpits they are so bold to preach it, and to tell also this notable shameless lie, that is, 
Divine Doctrine drawn out of Legenda Aurea, or such like.  that one that desired once to know in what place Saint Frances was, ran out of his wits, and was led round about all the parts of Heaven, and never found him, at the last, he came to the throne of the divinity, where demanding for Saint Frances, Christ then rose up from his seat, on the right hand of God the Father, and opening his clothes upon his breast, and forthwith came Saint Frances out of his side, than came he to his wits again.  Marforius. 
Who was that?  Pasquine. 
It was a Friar.  Marforius. 
It was a false Knave thou wouldst have said. I believe thee well, that he ran out of his wits, but I believe not that he came afterward to himself again, for if he had not been altogether beside himself, he would never have let escape his mouth, so grea● a blasphemy, and so beastly a foolish tale, meet for Mahomet or Lucian to tell: and it seemeth there is so great blindness in the world, that there are such that will sooner believe this devilish devise, than the truth of the Gospel. But what did those head patriarchs?  Pasquine. 
They did strive for the primacy of the Church, 
The patriarchs strive who should be chief.  for he of Canstantinople said, that to him appertained the title of universal and chief Bishop, because there with him was the see of the Empire. He of jerusalem, he would have it for himself, alleging, that in that place, 
Peter's see, at Antioch. One Pope speaketh against another.  the high Bishop Christ had triumphed. He of Antioch, he would needs have it, alleging that Peter chief of the Apostles, there had kept his see, and that he was never at Rome. He of Rome (not regarding the saying of Saint Gregory, who said, that he should be Antichrist, who would be called the universal or chief Bishop over other Bishops) partly by deceit, and gifts, and partly by force, obtained at the last, 
The Pope's vain glorious titles.  to be called the chief Bishop, the greatest, the highest, universal, most blessed, most holy, and the lawful successor of Peter, and of Christ.  Marforius. 
What sayest thou, that Peter was never at Rome?  Pasquine. 
That matter is to clear: and if thou do not believe me, read that book entitled. Quod Petrus numquam Romae fuit. To which author I refer thee, because I will be brief.  Marforius. 
I will seek to have it, as soon as I can, and will read it over. But what said the patriarch of Alexandria?  Pasquine. 
And he also alleged reasons, and showed, that foras much as he is near to Babylon, 
Babylon the hea● of all abomination.  and that Babylon hath been always the head of all abomination, and because Babylon is the greatest of all other Cities, it was good reason, that he should be the head: and so much the more, that if Rome would so fain be the head, it must needs be called Babylon, 
Petrarke calleth Rome Babylon.  as in Petrarke the Poet is to be seen, who had learned the same in the schoolhouse of Saint john the Evangelist.  Marforius. 
By my faith he said not amiss in his kind. But let us speak a little of the Prophets, sawest thou Esay, 
Prophets.  jeremy, Daniel, and the rest.  Pasquine. 
Not one of them, but the sons of Balaam, 
Num. 22.  who loved the reward of iniquity, and was therefore reproved by the Ass.  Marforius. 
Are there no Prophets in the new Testament?  Pasquine. 
Yes that there are. Dost not thou remember that heretofore, we reckoned the Prophets, among the offices of the Church of Christ? for I mean nothing of the old Prophets, but of those that have followed and yet do the way of false Prophets, and of such as have prophesied for reward. But thou must learn, that these words Prophet & prophecy signify two things, 
This word Prophet hath two meanings.  the one is, he that by divine inspiration foretelleth things to come, and discovereth such things as are hidden, and that can not be known by man's wit or cunning, these are called Prophets and seers. This word Prophet also signifieth a Doctor, or teacher, not every Doctor, but him that is sent by God to instruct the Church, and to reform it, being better replenished inwardly in spirit, than furnished with worldly knowledge, 
The difference between the Prophet and the Doctor.  and in this point is the Prophet different from him that is but simply a Doctor, for the Prophet, teacheth only heavenly things, and the Doctor embraceth also humane sciences, and the arts liberal: the Doctor may teach, those things, which he hath learned out of books, and at the mouth of men. But the Prophet must be inspired of God, and instructed in the hard meanings of the scriptures, the better to expound them. In this Heaven saw I, both sorts of Prophets, saving that, 
The Pope's Prophets are not inspired by God.  neither those that fortold things to come, nor those that taught religion to the Church, were not inspired by God, nor by the spirit of Christ, but by the Prince of darkness, and the spirit of Satan. And they that foretold the things to come, were wizards, Soothsayers, Sorcerers, Enchanters, necromancers, Astrologiens, and such as follow the damnable art Magic, among the which, there were Popes, Cardynalles, 
A blessed company if a man should rake Hell.  Bishops, abbots, and all sorts of Friars, but most chiefly the Friars of Saint Dominick, and Saint Frances, who with socery & witchcraft, (the which they chiefly apply) learn evil and devilish arts.  Marforius. 
This thing is most true, for a man may read, that Silvester the second, got to be Pope by the help of the Devil, & with this condition, that after his death he should be wholly the Devils own. And in our days Paul the third called Pope Farne se or frenzy whether ye will, 
A virtuous study of a holy Father.  in Astrology and divination hath not left his like behind him.  Pasquine. 
It is no lie at all, and therefore, because he would have a companion in this art, he made Denis a Friar of the order called servi, 
Like will to like.  a Cardinal. And this Paul challengeth the praise of this art wholly to himself, and by good reason is it due to him, for in this art he hath spent all his life. But a man can not say whether by this his art, he could tell aforehand what would come to pass when he sent to wake the wasps of Germany, that were on sleep.  Marforius. 
I believe right well, that in this point, he is yet still wide, and deceived in his Almanac which he accounteth his Gospel.  Pasquine. 
Thinkest thou then, that by his art he can tell whether he must go when he is dead?  Marforius. 
I do not believe, that he thinketh thereupon, for he in Rome, it is certainly said, that he believeth that the soul is mortal: 
The Pope doubteth of the immortality of the soul.  and I in his talk have oft times perceived it.  Pasquine. 
Yet doth not Peter Lewes his son doubt, that the soul is immortal.  Marforius. 
Yet yea, no more than the Epicures and the Sadduccees, and his Father, 
Quali● Pater talis filius.  and also Cardinal Chietti all his whole life doth witness.  Pasquine. 
Just even so, and sith we are now come to talk of Cardinal Chietti, me thinketh, he is well worthy to be numbered among the Prophets of this heaven.  Marforius. 
And for what occasion?  Pasquine. 
I will tell thee the whole matter A Gentleman of Venice, fell in contention with his wife upon a certain doubt to be declared in foro conscientiae, the matter was such as troubled them both, 
A very proper practice not unlike the devices used by the holy maid of Kent.  the woman being more curious than the man, as women lightly have spiced consciences, was the first that would be cleared of this doubt, she goeth to the Church of these Chiett●ines, and there confesseth herself to one of them, that was a subtle hypocrite, openeth all the matter, and prayeth him to resolve her of this doubt, he did as well, as he could, then goeth he to the Arch hypocrite Chietti, 
The Knaves will tell tales out of the school.  himself, and openeth to him the whole confession, (as it is the old use of so many as be Chiettines) when he had well understood it, he commanded him to be secret, and finding out the resolution thereof in the Canon law, marked the place, and tarried till this gentleman came unto him, who was wont to come for like matters to him very often, the morrow after he came, and being alone with Chietti, after four or five words, when he was coming to his demand, that did so burden his conscience, Chietti commanded him to hold his peace, took him by the hand, put his hand into the book, and shut it fast in the place which he before had marked for that purpose: and then bid him tell his tale, and when he had ended, this Coll Prophet Chietti said to him, 
Mark the knavery of this Coll Prophet.  look there, where you have your hand, the Gentleman opened the book, read, and found that he sought for, and not thinking that any other creature had known it but his wy●e, forthwith fell down on his knees, and worshipped him, as it had been an other Christ, 
These knaves have many such knacks in their Bougets.  that had known the secrets of men's hearts.  Marforius. 
I know a thousand other such tricks of blind prophecies, whereby learning the secrets of simple seely souls, they show thereby themselves so be Prophets. For the great profit therefore, which they get thereby, do they with such rage seek to maintain this confession.  Pasquine. 
If thou know a thousand, I know ten thousand. But because there is at this present other matter to talk of, we will return to speak of these Prophets, which there had the charge to teach religion. They taught no manner things that were heavenvly, 
No true Prophets.  but things worldly, nay rather Devilish: and sought to please men, and praised themselves, and their own things, and advanced them up to heaven, & to conclude, they were all of those of whom the Lord by his Prophet complaineth, 
jere. 14.  saying: They preach lies unto them in my name, I have not spoken with them, neither gave I them any charge neither did I send them. Of whom our only Master and Saviour jesus Christ, warneth his Church, 
Math. 7.  saying: Beware of false Prophets that come unto you, clad in sheeps clothing, but inwardly they are ravening Wolves, ye shall know them by their fruits. Lo, the Lord saith plainly unto us, that we should beware of them. And because we should not be deceived, he teacheth us to know them by the fruits they work. What manner of fruits those be, of the Court of Rome, 
The goodness of these Romish fruits.  & of all the followers thereof, how bitter, rotten, Worm eaten, sour, full of poison, and how much to be avoided, every man may without controversy confess. From these therefore we ought to beware, by the commandment of our Lord and Saviour, who shall say unto them in the day of judgement. I never knew you, 
Luc. 13.  depart from me you that work wickedness.  Marforius. 
Let us therefore let them alone. But whether goest thou afterward?  Pasquine. 
We went into a marvelous great court, 
The court of the Pope's heaven.  which had many rooms severed one from an other, where sat most severe judges, there were many matters treated of, and there was such a scolding among the Proctors and advocates, that demanding, who those judges were, I could not hear, what answer was made me.  Marforius. 
How didst thou to understand it afterward?  Pasquine. 
I withdrew myself a little out of the noise, and then I asked.  Marforius. 
Who could tell thee the order and form of that Court? 
Just judgement and void of fear when sentence was given against the Devil.   Pasquine. 
A Devil against whom his matter passed, went his way iombling to himself.  Marforius. 
Who did he say that these judges were?  Pasquine. 
He spoke Greek, I understood him not well, whether he said, they were Apostles or Apostates.  Marforius. 
I did never believe before now that there were Devils in Heaven, nor that there was any need of other advocates, than of Christ.  Pasquine. 
Whence dost thou gather this opinion?  Marforius. 
Out of the mids of the Gospel.  Pasquine. 
Art thou of a popish Lawyer so soon become a gospeler?  Marforius. 
Thou art cause thereof, that hast warned me to search the Scriptures.  Pasquine. 
Tell me therefore the place.  Marforius. 
I remember Christ sayeth, that he is the 
* john. 14.  way, the truth, and the life, if Christ be the truth, and if he be 
† Act. 10.  judge of the quick and the dead, as the Scripture sayeth, what need is there then of so many advocates? for by the laws I term that the advocate is not ordained for any other purpose, 
The office and duty of an advocate.  than to inform the judge of the truth, whereby I conclude mine argument, that if the judge be the very truth itself, what need is there of any to declare the same unto him?  Pasquine. 
If I shall show unto thee, that in this place this word Advocate is as much to say as Mediator, how wilt thou answer me?  Marforius. 
Paul sayeth, that we have an 
* 1. john. 2.  advocate appointed us by the Father, to be a 
† 1. Timo. 2.  Mediafor us toward him. In an other place, the father sayeth, that Christ is his well-beloved son, in whom only he is pleased. 
Maht. 3.  If Christ be appointed by the father to be a Mediator for us, and if Christ only be acceptable to God, wherefore will we seek other advocates? Do not we commit great injury to the father and to the Son, 
Great injury done to Christ when any other advocate is sought.  putting in his place, an other advocate, as though he were more acceptable to the Father, than Christ, or if he were more sufficient than Christ. Are not we very fools in that we will have those to be our advocates, that have need of an advocate themselves? Christ only is righteous, and all men are sinners. And this is it that Saint john sayeth in his canonical Epistle, 
1. john. 2.  My little ones, if any man sin, we have an advocate with the Father jesus Christ the righteous: If there were other advocates, they had need to pray for themselves, for they also had need to be made righteous: But Christ only is the advocate that is righteous, and hath no need to pray for himself, but 
* john. 17.  prayeth only for us, all other had need to pray for themselves, and to sacrifice for themselves: and their prayers and sacrifices are not perfect, 
Heb. 10.  therefore are they often times renewed. But Christ hath once only and for ever prayed, and sacrificed for us, and for his own merit sake hath been heard.  Pasquine. 
Oh Marforius, this disputation of thine, maketh me think, that thou are no more Marforius, and I hope surely, that this next spring thou wilt, as the serpents do, cast thine old skin.  Marforius. 
I desire with the Gospelers, and not with the serpents, 
Math. 10.  to cast away mine old learning.  Pasquine. 
That is it, that at Easter the petty shavelings were wont to yel●● out to the gross and Ignorant people, in a tongue that neither part understood.  Marforius. 
And good reason it is, that to him that understandeth not, things be spoken, yea and not understood by them that speak them.  Pasquine. 
But now let us follow on our story.  Marsorius. 
I desire it much.  Pasquine. 
Heardest thou not what was done before these judges.  Marsorius. 
I heard, but I have forgotten to ask thee, what allegations they bring forth in defending their causes: do they use Bartolus, 
Bartolus and Baldus.  and Baldus, and such other spill causes to set men together by the ears?  Pasquine. 
I will tell thee, the judges give not sentence, when they have heard the matter, as they do with us, but even as if they had heard neither party, they send them both to the balance to be tried.  Marforius. 
What is that balance?  Pasquine. 
In the mids of this Court, standeth a great Saint, 
Saint Michael wayer of souls.  that is winged, and in the one hand he holdeth a huge pair of Balance, and in the other hand a sword, and when the matter hath been well brawled, 
A vengeance crafty advocate that could match the Devil.  before the judges between the Devil and the Advocate, they come to this Saint, as to an Arbytratour who setteth his balance even, and in one of them the advocate putteth all his clients things, as Masses, Bulls, Pardons, Prayers, sundry services of our Lady, 
Masses and such trash showed forth in evidence.  and of the holy cross, and Dirges for the dead, Beads, Rosaries, Pilgrimages, Fastings, Friars Hoods, Friars Coats, as grey, white, azure, and blue: vows, abstinences, whipping of themselves, garments of hair, and such like Trumpery, and in the other scale of the balance, they put the wretched ●●ely soul, and to this scale of the balance to make it way the more, taketh hold and hangeth fast a foul great Devil and a fat, such as commonly the Priors and provincials of the Friars are.  Marforius. 
O what a crafty part is that, 
The craft of the Devil.  meet in deed for the Devil, that to make the balance way the more, hangeth thereat rather a fat Devil than a lean.  Pasquine. 
Nay this is not enough, for that Devil that clingeth so fast, shaketh, stirreth, and moveth the cords of the balance, puncheth the soul, and doth all that he can to make his part way down the heavier.  Marforius. 
And that great winged Saint what doth he when he seeth this? 
Michael beateth the devil.   Pasquine. 
Then is he in a great rage, and layeth upon the Devil flatling with his sword, and threateneth him with a red Cross that he weareth on his breast, where upon the Devil coucheth and is somewhat more still, hanging down his head like the Fox, that the country man over taketh from whom he had stolen a Hen, and though he be well beaten, yet letteth not go his Hen for all that.  Marforius. 
A pretty similitude, but what followeth then of this weighing?  Pasquine. 
If the works way down, then is the soul led with great pomp to some one of those places aforesaid, 
Great honour and joy, when the Pope winneth a soul.  and there is committed to the chief governor, who placeth him, either higher or lower, according as he hath deserved, but if the devils part of the balance way more, he goeth strait to Hell or to Pagatorie.  Marforius. 
Why callest thou it Pagatorie?  Pasquine. 
Because the rude country people, 
Purgatory justly called Pagatorie.  and such as is void of wit and understanding pay sweetly, to be delivered from that horrible and fearful invention.  Marforius. 
I understand thee, but tell me the name of the wayer.  Pasquine. 
They said it was Saint Michael.  Marforius. 
Is that he that they said was in love with a 
Michael in love with a Bull, look Legenda aurea.  Bull in the hill of Garganus?  Pasquine. 
It is even he.  Marforius. 
Is he not weary of so hateful an office?  Pasquine. 
Yes sometime, but that country man that gave the name to the hill Garganus at times helpeth him.  Marforius. 
What, did a man of the country give the name to that hill? 
The fable of Saint Michael.   Pasquine. 
So is it to be read in y● history of Saint Michael.  Marforius. 
How can this hang together, for it is to be seen that long before this fable of Saint Michael was heard of or known, this name of the hill Garganus was? as I remember I have seen in the Poet Lucanus, 
Lucanus the Poet.  who sayeth. In Pulia a hill that Gargan hight into the sea doth reach.  Pasquine. 
That is out of doubt, for I alleged also this verse once against a Friar, who had in the Pulpit recited this foolish tale, and he answered me, having nothing else to say, your poets (ꝙ he) are all liars.  Marforius. 
O what a wise answer he made, 
Friars and liars shaped both in one mould.  meet and worthy for a Friar, nay rather worthy of half a dozen good stripes with a quodgell: and what sayedst thou to him again.  Pasquine. 
I looked about me, if I could find any thistles, to give the Ass for his labour, 
Draff good enough for Hogs.  for this kind of beasts, if a man give them any daintier meat, they can not savour it, and such as they savour not, they utterly despise.  Marforius. 
Couldst thou tell by any means, whence this same Saint Michael had his beginning?  Pasquine. 
Even from the very ignorance of Friars.  Marforius. 
Peradventure it is feigned, as thou haste said before of Saint Christofer?  Pasquine. 
Even so it is.  Marforius. 
Why then, under this representation or Image, is contained somewhat else, than that which is outwardly seen?  Pasquin. 
Yea out of doubt.  Marforius. 
And what is it?  Pasquine. 
God's justice, for so did those ancient Christians, 
Saint Michael● fable▪ a figure of Gods justice.  set forth this same, taking it from the Gentiles, who did almost in the self same sort, set forth justice.  Marforius. 
What the Devil meaneth it, that they have changed so holy a representation into so foolish and wicked a fable?  Pasquine. 
Because the world hath given so great authority unto these lying Friars, 
The world abused by Friars.  that all manner of falsehood is both believed and granted to, at their hands.  Marforius. 
I marvel much at this one thing, that the Christians have suffered themselves hitherto, to be so mocked with these false and foolish histories,  Pasquine. 
I know not how it cometh to pass, but I am sure, if Lucian had known them, 
Lucian.  he would have put them in his book De veris narrationibus. And every man would have laughed at them. But because the Friars say, and affirm, that Saint Michael had to do with a Bull in the hill Garganus, all men take it for the Gospel, 
What the Gospel causeth.  or rather to be better believed than the Gospel, for the Gospel maketh us to perceive and understand their lies and deceits, and it commandeth us to beware of them, and not to believe them, and yet for all that, are they believed. For there is not in the world any thing so far past all belief, that being spoken by the Friars, 
Friars use violent persuasions.  is not fully & wholly credited. And if any man doubt thereof, they cry, that we rather ought steadfastly to believe, than to go curiously searching, 
Beati qui non rid●runt et credideru●t.  or else they cry, down with him for he is an Heretic.  Marforius. 
I will therefore, from hence forth steadfastly believe, that they are all false Knaves, rather than go search whether they be so or no.  Pasquine. 
Thou shalt do well so. But for to follow our history, I tell thee, from this court, which was very great, we went to the Palace, which was in the midst, 
The Palace of the Pope's Heaven.  and in the highest part of the City, this Palace seemed not to be very old, but a man might see, that it was begun with so great cost, y● it could not as yet be finished, even as Saint Peter's Church at Rome that hath filled so many Popes Pursues, the fashion of this Palace was like to that of the Coliseo, 
The fashion of it.  but yet with this difference, that it was all covered over.  Marforius. 
It must needs therefore be very dark.  Pasquin. 
It was in deed exceeding dark, 
The Pope's Saints can not abide the light.  but knowest not thou that the Saints of this Heaven can abide no light, and rather will they have the light of Candles, than of the son? For as soon as we were entered in, we saw, all things smoked with the lay of the Candles & Lamps, and the walls & the Pillars, were laden with little painted tables of vows, & with Gold and Silver.  Marforius. 
This seemeth to me to be an Alchimistes shop. 
The Pope's heaven resembled to an Alchimistes shop.   Pasquine. 
There was only one difference between them, for this place was full of Gold and silver in deed, which the Alchimistes have not. And to say more, in the heart of the Palace in a high seat sat a Queen, of a duskish colour, which had at her back the Son, 
The Son and the Moon shine both at once.  and at her feet the Moon.  Marforius. 
How can it be therefore, that the place should be so dark, as thou sayest, if there were both the Son and the Moon?  Pasquine. 
I will tell thee how it can be. This Son that closeth ye Queen, hath not his beams at liberty, 
Strange virtue of Bead● that can darken both Son and Moon.  for if it had, out of doubt it would give light to all the whole place.  Marforius. 
And what letteth it?  Pasquine. 
This Son is compassed about with a pair of Beads, the which, Saint Dominicks Friars have put round about it, so that it can not spread forth his light: & for this cause the place remaineth dar●e, and needeth candles and lamps.  Marforius. 
What pair of Beads is that?  Pasquine. 
It is that, 
The description and use of Beads.  which they call our Lady Psalter, that which the hoggish herd of Friars, do also call the Bosarie, that with the which the Paternosters, or rather the Anemaries, are given by tale to God, nay rather to the Devil, that which every foolish woman carrieth in her hand, when she goeth out of her doors in the morning, that which is said more with the hands then with the heart, that which is painted always in the hand of hypocrisy, 
hypocrisy always carrieth Beads.  that which soldiers make more conscience to leave of, than they do to kill a man, that is it.  Marforius. 
I understand thee well. I have been also of this opinion hitherto myself, that he could not be saved, which had not mumbled over his Beads, at the least once every day. But I marvel yet of an other thing, how is it possible, that the son which is so great (as they that write of the Mathematical sciences affirm) can be comprehended in so little a space, and about a Queen, it must needs be, that that Palace should be an other world, and that that Queen should be monstrously great without measure, if this could be.  Pasquine. 
Thou must understand, that there is a great difference between that Son and the Moon, which we see in this world, and them that cloth this Queen.  Marforius. 
If there be that difference, which is between a thing that is true, and a thing that is feigned, it is very great.  Pasquine. 
Thou hast hit the truth.  Marforius. 
Follow on the rest sith I understand this so well. In this great Hall, all full of benches (as that is of the great counsel at Venice), 
The Counsel of all Saints.  was assembled a counsel of all sorts of Saints, a number infinite  Marforius. 
Came they therefore in this heaven call● Counsel without any business: and in earth neither by somoning, nor no other way, can it assemble?  Pasquine. 
Yea, but the cause is, that these Saints doubt lest if there should be a counsel called in earth, there should somewhat be done in it, that might not well please them: but in their counsel, 
The scope and end of their counsel.  there is no danger at all for them, for all with one will and careful study seek to maintain and increase their Kingdom, and (if it were possible) to overthrow the Kingdom of Christ. It is true in deed that in the old time, 
Why in old time so many counsels were so easily called.  counsels were easily called together in earth, and for this cause, for that there was not one, that took Christ's part, or if he took his part, durst discover himself, for than would they have burned him quick, as they did john hus and Jerome of prague, and many other, because they defended the truth of the Gospel against the falsehood of Popery: 
Why counsels in these days can not be assembled.  But now, that they see a good part of the people of Christendom, and of other nations, have a good opinion of Christ, and an evil of the Pope and his followers, they are so Slow to the counsel, that though the Emperor desire it, and all the world look for it, yet can it not be had: in so great hatred have they the truth, for fear, that it be not known abroad. I speak not this, as if the good and Godly men had need of counsels, nor of the help of men, but because their doctrine should be known for true, holy, 
The effect of counsel's.  and godly as it is, and because it should not seem, that they fly, or avoid the remedies of strife and contention, used by those of old time, and because the consciences of the weak should be satisfied, and last of all that having Campofranco. That is to say free ground, they may enter into the lists to combat with their adversaries, armed, not with iron nor steel, but with the sacred Scriptures, and the holy ghost▪ and there staying all deceit and falsehood, make the truth open and manifest. But as for the godly, they have had the counsel of jesus Christ, with the joint assent of all the holy Apostles, 
Verbum dominiman●● in eternum  inspired by the holy Ghost, the which counsel shall endure for ever. But in this Popish counsel are gathered together the Kings of the earth, the chief Priests and all sorts of these Saints, 
Psal. 2.  against the Lord and Christ his Son.  Marforius. 
A man may see in effect, that the Pope will needs have the counsel kept at Trent, to the which for all that, the Dutchmen never resorted.  Pasquine. 
How can it be Marforius, that y● shouldest not understand the subtlety and falsehood of the Pope? knowest thou not, that when two will fight the combat together, 
Equalitic would be used in trial of weighty matters.  it is first requisite that they have free ground, and that then they be in Armour, Horses and in every other things equal, that the one have not one jot of advantage of the other? Tell me, wouldst thou go to fight with thine enemy, at home in his own house, with disadvantage, nay rather when thou couldst not occupy thine own weapons, nay, with one, who beside that he is thy mortal enemy, were both the one party that should fight, and also Lord of the soil wherein the lists are? The Pope keepeth his counsel at Trent, and to whom belongeth Trent? to a member of the Popes, and beside that, it is subject to Ferdinando, a most bitter persecutor of the Gospel. Behold for the first part, 
The Pope never fighteth on even hand.  there is no free ground, than afterward, that this counsel is kept, where the Pope beareth so great a sway and maintaineth his tyrannical authority, the which while it endureth, there is no speaking against him, and he that speaketh against him, is but a dead man: And though they granted saufeconductes, they break them as faithless people, covering themselves with their cursed laws, which say, that promise must not be kept with Heretics, 
Who be Heretics, and who be no Heretics after the pope's judgement.  and they call Heretics, not such as speak against the Gospel, as they do, but such as speak against their cursed constitutions. And I will tell thee further, that the Dutchmen have discovered all this gear, and if they had gone to the council, they had been dispatched out of the way, 
The Dutchmen first smelled out the Pope's crafty conveyance.  & thou wouldst needs have them go home to there Enemies, which is Lord of the lists? but to hold a council in a free place, and with equal match, they will not hear of.  Marforius. 
In deed thou sayest the truth. But in this council of Saints that thou speakest of, didst thou come in.  Pasquin? 
I came in, I saw and heard all the whole.  Marforius. 
But how did they suffer thee so to do?  Pasquine. 
They could not see me, for my good Angel as long as pleased him, had made me invisible.  Marforius. 
What heardest thou in the beginning?  Pasquine. 
All cried with one voice, 
The song of the Pope's Saints.  Let us break their bonds, and cast away their yoke from us.  Marforius. 
What bonds? what yoke meant they.  Pasquin. 
The bonds of peace & love, & the yoke of our Master & Saviour Christ, that is to say his doctrine, for he sayeth, 
Psal. 2.  Take my yoke upon you. etc.  Marforius. 
Why, 
Math. 11.  & did they seek to break, so sweet and holy bands? and to cast away so light and so pleasant a yoke?  Pasquine. 
Yea, for to the wicked and to the evil livers, the precepts of righteousness are bitter and unpleasant, but vices are to them sweet and pleasant, and under the colour of well doing, they follow all manner of wickedness.  Marforius. 
This do I know right well, but what other thing were they doing? 
Politic fetches used in the Counsel.   Pasquine. 
They were treating how they might bring Germany into the lap of the romish Church, either for love, money, or by force.  Marforius. 
Speak they nothing of deceits and treasons?  Pasquine. 
These men rather do them, than talk of them. Then called they for one Saint joice, 
Saint joice patron of fruitful succession.  and they all besought him, that he would cause the Princes of Germany to have many sons.  Marforius. 
For what occasion?  Pasquine. 
To the end, (the better to maintain so many sons in estate and reputation,) they should be constrained to seek at the Pope's hands, some good benefice, Bishopric, or Cardinalship.  Marforius. 
I have hard say, that many Flemings go to this Saint joice, who hath a Church in France, that they may have children, and they speed of their purpose.  Pasquine. 
It is true, 
Spiritually begotten children meet to maintain the Pope's spiritual kingdom.  for while they be on their voyage, saint joice useth the priests and Friars as instruments with their wives. They were treating also, how the learned men of Germany, might be corrupted with rewards & with letters, and with the devices of certain Cardinals, that seem to be better learned, and better than y● rest. But that which in this counsel with greatest study was sought to be provided for, 
The weighti est matter of all the counsel.  was to cause the Pope forthwith, without any other consideration, to give all his whole help to Charles the fifth, for they doubt much that Charles will fall to some agreement with the Lutherans, 
Charl●s the●● suspected by the Pope.  to the great hurt of this heaven, or else lest the Lutherans should have the better hand, which if it should come to pass, either the one way, or the other, this heaven is over thrown and destroyfull and whole. They were treating also, that great aid should be given to Ferdenando, who hath a great many children, 
Ferdenando upon condition shall have aid from the Pope.  and a sore war even at hand, and hath his dominion very weak, but with this condition, that he should fall to play, make wars, use good cheer, early and late, and such like things, rather than to the study of searching out the truth, nay that he should rather put to death all such as confess it, and after this sort should bring up his children: and beside all this, that he should not keep in his Court other than such as Faber, Ecchius, and Hosius.  Marforius. 
Thou must not marvel, 
Popish Doctors.  that these spiteful (I would have said spiritual) men, will not have men, and chiefly Princes, to meddle with holy scripture, for their heaven is builded altogether upon ignorance, 
The Pope's heaven builded upon Ignorance.  and wouldst thou have them desire any other thing, than Ignorance to all other men, which is the mother of all errors and evil? Of pleasures I speak not, 
Ignorance mother of all errors.  for therein they far exceed Sardanapalus, and Zerxes. But above all other things, the duty of a king or Prince is, to fear God, and defend the true religion, 
The duty of a king.  which is contained in the Gospel, to love wisdom, and in all goodness and good governance of himself, to be so much the more better, than other, as he is higher in degree and dignity, and yet for all this, is every one of them become a greater persecutor of the Gospel, than any Nero: for the which, they shall have of God their just punishment, and sooner than they think for. But what, was there nothing determined concerning Frances the French King?  Pasquin. 
They were all of this opinion to send him some Flatterer, 
France's the French King.  or other stolen courtier, thoroughly instructed with the fine fetches of the court of Rome, who for every thing that the king should do, or say, were it never so foolish or evil, should say, oh well done Sir, and to cause him still to remember the title of most Christian King, which his progenitors received from the Bishops of Rome, & therefore should with all his power defend the dignity of those that gave so goodly a title, and if he would that the name of most christian King should be truly verified on him, he should not fail to persecute Christians even to the death, under the colour of Heretics, and Lutherans, and those that are contrary to such as gave him that title. For other things, that he should fall to dancing, 
The Pope's counsel to Kings and rulers.  to banqueting, to serve Venus, and to hunting, rather than to favour learning, as it seemed, he would do.  Marforius. 
Let him beware that the fire of the Lutherans (that he hath burned) do not kindle and burn up his whole realm. He, 
Mark how Pasquine prophesieth of France.  and other princes his followers should take heed, how many kings there have been, (that sooner than they thought for) having washed their hands, in the blood of the Martiyrs of the high Lord of all, have been by him sharply punished: for the very ashes of them that have been persecuted and have died for Christ's sake, 
Apoc. 20.  cry vengeance. But if he will appease God's wrath, 
The way to appease God's wrath  and be worthily called most Christian King, let him cause Christ's pure Gospel, to be freely set forth within his realm, let him cast down Images, let him restore the true use of the Sacraments, 
joan. 4.  and worship God with spirit and truth, and not with the hands, nor with incense. And so say I, of other Princes, if they will be (truly) Christians, and if they will not even shortly feal the scourge of God, who hath given them power, to the end they should defend his Gospel, and not that they should persecute such as defend it.  Marforius. 
Were not these Saints afeard, 
Avignon usurped by the Pope.  that the King would take again avignon from the Pope, and the other places, that he usurpeth, or that he would give aid to the Lutherans in this wars: or else would do these Saints some other harm?  Pasquine. 
They doubted this nothing, all the while the King was in league with the Turk, 
Machomet and the Pope are brothers.  for Machomet and the Pope are brothers, and hereby thou mayest perceive it, that when the Turks army passed along the Sea coasts, of the Pope's dominion, it did there no manner hurt, nor damage: but rather good, but if the French King shake off the league with the Turk, then are they in a wonderful suspicion. 
The King of England.   Marforius. 
What was said of the King of England?  Pasquine. 
They were sore in doubt lest other Princes would follow this King's example in taking away the possessions of the Church.  Marforius. 
Is it lawful to do it?  Pasquine. 
Yea, if it be done, to put them to better use, nay rather, 
How the possessions of the Church should be bestowed.  Princes are bound to have regard, that the possessions of the Churches under their subjection be dispensed to the poor, impotent, for the marriage of honest maidens, to the godly ministers of y● true Churches, and not to lying Friars and idle priests, enemies to the Gospel, as thou mayest see, In Codice jurisconsultorum. And saint Paul sayeth, 
●. Thess. 3.  He that laboureth not let him not eat. The same do I say also, of the treasures of the Church, as vessels, vestments, Images of Gold and Silver, jewels, bamners, crosses and such like, which either idle priests and Friars (enemies of the pure gospel of Christ) do enjoy, and either do unprofitably reserve for ambition, consume in lechery, or else for superstition do worship.  Marforius. 
I surely think that these possessions were left to the Church, 
Why possessions were given to the Church.  to the end they should be disposed in such sort as thou haste said: and to say the truth, what doth Gold in the Churches? as that Poet said. But was there any other thing in doing.  Pasquine. 
It was decreed to increase the number of the Cardinals, & to cause that of all the chief houses of Italy, 
A policy used to preserve the Pope's Kingdom.  and else where abroad, there should always one or other of them be a Cardinal, by this mecanes to keep them always in the devotion of the Church of Rome, the which they now, through the reading of holy Scriptures, begin to know and forsake, 
The reading of the Scripture bringeth knowledge.  that they may enjoy the liberty of the Gospel. But above all other things, that their should be always vj. or four at the least of the Venetians, Cardinals, and this they meant, because they know, 
Why so many Venetians are made Cardinals.  what a number of those Senators are witty men, and of profound judgement, doubting lest they should slip their heads out of the collar, and most of all, seeing that sacred Senate, (when it hath been often times by the Pope's Legates, pricked forward to the destruction, & slaughter of their vessels, because they withdraw themselves from the Pope's tyranny) hath showed evidently that they take more care of their true, 
Careful magistrates over their people.  and faithful subjects, than to have given ear to the presumption of him that taketh upon him to command them.  Marforius. 
Thou hast told thy tale, but I have heard say, that they bury men quick.  Pasquine. 
How do they bury them quick?  Marforius. 
Thrusting them into prisons, as into graves.  Pasquine. 
The Legate condem●neth them, and not they.  Marforius. 
Truly I much marvel, sith there hath been at no time any power so great, that hath been able by force to subdue them, they will for all that so wilfully submit themselves to the service of the Pope, 
The Pope abuseth all magistrates.  and suffer for his sake that within their Territory, justice should be defaced or blemished, which being driven from all men, is come to seek succours at them.  Pasquine. 
I would understand thee better, and then I will answer thee.  Marforius. 
They are great Lords, 
The Pope maketh all Princes his Butchers and hangmen.  and never knew what bondage meant, and yet they suffer that a vile scurvy priest shall in their own dominion give sentence against their subjects, and they must execute other men's sentences. Thinkest thou that this is not great bondage? I speak not of the tenths of their Dominion, the which they give the Pope, 
The great justice of the Venetians.  and many things else. And furthermore, there is not a man condemned in that just City, that is not judged by forty judges, neither is there any one so evil or heinous an offendor, but may allege for himself the best he can, and yet they suffer, that a legate only, 
The spirituality doth rule & reign each where.  shall condemn whom he list, and the person accused, shall not come to his purgation, for this false judge refuseth the Testimonies of them that speak in the defence of him that is accused, and alloweth such, as for hatred or any other damnable occasion speak evil against him. And they perceive not that if I bear displeasure to one, I may go and accuse him to the Legate, of heresy, and cause him to be banished, or committed to some place to abide during his life, and forfeit his goods, and yet shall not he have once so much favour, 
Truth can not be heard where such tyranny reigneth.  as to say for himself what he can, & peradventure, he is an honest man, & faithful to his estate. Dost thou not think, that it were a thing very requisite for them, to provide better for this case?  Pasquin. 
Thou knowest Marorius, that there have ever been, and shall ever be, members of Antichrist. And they be the cause of these and such like disorders. 
Antichrist and his members the cause of disorders.  But be thou fast and sure of it, they can not long continue thus, for there are among them that are very wise men, and many more than I speak of, who have deeply considered the great tumults, and the great seditions and flaughters, that in times past have been in Germany, for persecuting such as were faithful subjects & men that in all points were honest, and therefore are very loath, that the like should come to pass, in their countries, for they see aforehand, the scourge that God hath prepared for the Emperor and his brother, for these causes.  Marforius. 
God knoweth, 
The Charity of Pasquine.  that I wish their well doing, as much as any of themselves, & do therefore wish they did as thou sayest, and I would have them thus to consider, that when any of them is made a Cardinal, he should be forthwith banished, for these be they, that cause all their secrets to be known to y● Pope, and are the very occasion that they are kept in such vile bondage.  Pasquine. 
Doubt not thereof, they will have greater regard to the public weal, 
Good members of a common wealth.  than to their private commodity, and when need shall be, will leave all these considerations, and open the way to all Italy. And the saints of whom we speak, are much in doubt hereof, and do therefore seek by making many of them Cardinals, to keep them still in bondage, for if they had not had so great respect to the Tyrant the Pope, they should long sithence have been Lords of all Italy. The which thing might easily come to pass, 
By what way the Venetians might become greater.  if they would embrace the Gospel of jesus Christ, the giver of all power, dominion, & all other good things, as I hope they will.  Marforius. 
follow on I pray thee, the other determinations of this counsel.  Pasquine. 
Concerning Spain, it was decreed, that the Inquisitors should not henceforth be severe with the Marranes who deny the Divinity of Christ, 
Gods enemies favoured and his friends persecuted.  but should be most cruel against the Lutherans, who deny the Divinity of the Pope, and most constantly confess the Divinity of Christ.  Marforius. 
That is even as much, as to desire that Barrabas be delivered, 
john. 18.  and Innocent Christ crucified, but what was else decreed there? 
Luc. 23.   Pasquin. 
One thing horrible, fearful, and to make all Christendom quake.  Marforius. 
Alas what may that be? 
A devilish decree of the Pope's saints.   Pasquine. 
First they decreed to make league with the Turk, to make thereby all their enemies afeared, and that done to send all their Angels, through all the parts and Cities of Christendom, and most chief, such Angels as sow wilful wars, dissensions, deceits, mischiefs, & offences, and calling therefore one of them, that had the face of a Virgin, and the feet, and hands of a Lion, & his bosom full of Serpents: after whom went one laden with weapons, fire, and sword, & one of these Gods thus spoke unto her. O virgin daughter of the night; 
The oration of one of the Saints to this Devil their Messenger.  take thou this pain for us, and so work, that our honour & fame do no where decay. Thou that art able to set loving brothers to cruel war, and fill all houses with mortal hatred, one of an other: thou that canst if thou wilt, bring into all houses destruction & death: thou that hast a thousand names to colour thyself with, & as many ways to work mischief, stir up thy noble heart hereto, that hath such stuff in store overthrow the peace that is already made, 
〈…〉  sow new causes of war●● let each man cry for war, let every ma● have his hands full. When the Angel heard this, he promised fully to obey it, and away he getteth, flying through all the several Quéeres of the other Angels, and out of them took all such, as was skilful in murders, 
The Pope's saints fill all the world with wars and mischief.  deceits, and all kinds of mischief, & carrieth them with him, and part he sendeth into Germany, part into France, and part into Spain, and the messenger self goeth into Italy.  Marforius. 
This is like that, which juno in great rage said to Allecto. Sith I can not (● she) move the gods to pity, I will stir by the devils to mischief. But is it possible that these saints be such manner of fellows?  Pasquin. 
They are much worse and far do pass the wicked spirits & furies of Hell in all kind of cruelty.  Marforius. 
Where then did that fury Allecto abide?  Pasquine. 
In this City, 
Rome the devils dwe●ing place.  which hath been the head of the world, and from hence sendeth his other Angels abroad into other towns and places of Italy, and sometime goeth himself in person, as to Bologna, to Ferrara, and leaveth some of his serpents there, to infect & poison that place.  Marforius. 
Woe be to the world therefore, sith so cruel a plague, is sent unto it: but wherefore do they this?  Pasquine. 
first, 
The cause of this diuellys● decree.  for to kindle the hatred and wrath of all kings and Princes, against the defenders of the Gospel, & moreover, that they being occupied in wars, discords, & dissensions, should not so much as think upon the restoring of this decayed religion, not to call a general Council, and they in the mean time, should live in pleasures and stand to behold this tragedy, and enjoy the fruit of other men's harms, yet rejoice they never a whit, of this new war of Germany, doubting lest it should be turned altogether upon their necks.  Marforius. 
Oh what a wonderful blindness of men is this, that such as are the causers of so many evils, of so great wars, and of so manifold errors, men cease not yet, to call most holy, most blessed, and most reverend, and to think their ways to be so good and holy, to the which things God send redress, as right needful, for the souls of such shéepishe fools as will believe such manner of people. But say on the rest.  Pasquine. 
All these things were written in their Authentic Authorities, for a pretty  called them all to supper, and so the Council broke up. And my good Angel, said to me: Come with me.  Marforius. 
Whether led he thee? to the queer of Angels?  Pasquine. 
No, 
The Order or Queer of the Angels.  for he told me he had business to do, & therefore it behoved him to make haste, and go out of this heaven, but so as we went together, he talked to me of them.  Marforius. 
How are they placed? what be their names?  Pasquine. 
He told me that there is so great a confusion of their names, that with much a do can their offices be rehearsed, yet the best he could, he told me, & these were their names, Penitentiaries, procurators, 
The 〈◊〉 orders of the Pope's Angels.  Abbreviatours, Auditors, Prothonotaries, Chamberlains, suffragans, Abbots, and Cardinals, even as a man would say Angels, Archangels, Thrones, Dominations, Principates, virtues, Powers, Cherubins, and Seraphins. Thus standeth this heaven my Marforius, as thou hast heard, which when I had understood, I came my way following my guide.  Marforius. 
Thou haste told me nothing of Christ, 
Christ is not in the council.  sawest thou him there in the council among those Saints?  Pasquine. 
I saw him not, but as I came out afterward, I saw before the Palace a little child that played with certain other children there, 
Christ goeth to play like a child.  of whom, when I had asked, it was told me that it was Christ, who fell to playing, and therefore came not to the Council, for his mother had the whole charge of all things.  Marforius. 
Why then is Christ always a child in this heaven?  Pasquine. 
Yea always.  Marforius. 
Sawest thou any other thing there?  Pasquine. 
As I went from that place, going for to see the rest, I found only a great void market place, 
The merchandises of the Pope's store houses.  whereas were above uj hundred storehouses, or barns, as great as those that joseph builded in Egypt.  Marforius. 
What was there in them?  Pasquine. 
Some of them were full, but not with corn, but of Wax, some full of Copes and vestments, some with chains, some full of little broken pieces of Gold and Silver, some other of those store houses, were empty, and upon the doors of these empty houses, was set a little writing, that said: The storehouses of Germany, and of England: and they were altogether empty, for it was now a great while, sith any thing was brought into them, and that which was wont to be there, was all spent in alms upon the Nuns of Pozzo Bianco, 
God grant they be never better stored.  and Strada julia, and other places, but most of all upon the marring (I would say marrying) of poor boys. And while I was there, 
Pasquive meaneth that our Peter pens and other our profits the pope had hens were spent upon the maintenance of whores and bardasses in Rome  lo, there cometh forth the old man, (that would not open the door unto me) with his great rusty keys in his hand, and his great evil favoured mitre on his head.  Marforius. 
What said he to thee, I pray thee heartily?  Pasquine. 
He saw me not, nor he spoke not to me, for he was busy about other things.  Marforius. 
What did he?  Pasquine. 
He went as one all full of sorrow, and heaviness, viewing those storehouses, and other places of the palace, and he saw in many places that the walls gaped for the rifts they had, the foundations were so decayed and ruinous, that all the whole building looked as though it would shortly fall. 
The Pope's keys are the keys of the storehouses.   Marforius. 
I thought first, that those keys had been the power and authority to assail and condemn, but as far as I could perceive, they were the keys of the store houses, but wherefore was he so full of heaviness?  Pasquine. 
Wherefore? thinkest thou it a question to ask wherefore? he saw the store houses empty, and saw no hope how to fill them, he saw the building almost falling, and saw no hope how to repair it, 
God's word must destroy the Pope's heaven.  he saw that not only Germany went about (all that it might) to overthrow this his heaven, but almost all Italy had laid hand on the sword that must destroy it, the which sword issueth forth of the mouth of the son of Man, 
Apoc. 1.  as the Revelation showeth. But when I saw the building, in so many places look as it would fall, I determined not to tarry any longer there, and by the same way that I came, I returned back, 
Pasquine goeth out of the Pope's heaven and goeth up to God's heaven.  running away from this heaven, as fast as I could, for fear it should fall upon me, having yet always my guide with me. And when we came to the place where our Chariot was left, I gate up into it, and so we take our way towards God's heaven, and mounting upward, mine Angel told me, that he that will go into the true heaven, must have his mind pure, and lifted up, where all things are unspotted and full of all cleanness, and altogether contrary to the first heaven. And being now passed the sphere of the Moon, 
A wonderful strange sight  as we came to that of Mercury, we found a number of souls tormented in sundry sorts, amongs which was one, that was tied between two Posts, with a cord made fast about his middle, so that he hung, and could touch no ground: he had upon his head two great hearts horns, & between the horns was fastened a linen cloth, after the manner of a sail, and at his feet hung a great purse full of crowns, and so went this ghost continually whirling about, for as any wind blue, it struck in the sail, that was between the horns, and turned him with his feet upward, and as the wind ceased, 
Pasquine setteth forth the punishment of the Neuters.  the contrepoise of the Purse turned him with his feet down again, and so the poor wretch was still whirled about, and one while was his head and another time his heels turned up on high to heaven.  Marforius. 
Didst thou know who that was?  Pasquine. 
I knew him not, but mine Angel told me, that it was Erasmus of Roterodam.  Marforius. 
Alas what is this thou tellest me? and why was he that was so learned, and so honest a man, in this miserable case?  Pasquin. 
The heart's horns signify his fearfulness, and the Purse his covetousness, which two things were so much in him, that the one while the one, an other while the other, made him bow, now this way, now that way, so that it could not be discerned whether he drew nearest to God's heaven, or to the Pope's heaven, & therefore is he placed in the mids between them both.  Marforius. 
In very deed no man must think to hold one foot in heaven & another in earth. 
Neutralitte must be vtte●●ly avoided.   Pasquine. 
O if it were Gods will, I would this thing were known beneath in the earth, that so many might not go into that place, where the pains are much greater, than any man thinketh for.  Marforius. 
Thou sayest that there were many other: who were those?  Pasquine. 
The most part were preachers, 
Weather● cocks and turncotes are not to be believed.  that knowing the truth gave all laud and praise to God by jesus Christ, and all blame and confusion to men, and afterward, at a sudden, for fear of the Inquisitor, they preached of ear confession, of Purgatory, of the false authority of the Pope, and of a thousand other Heresies and deceipts to their poor hearers.  Marforius. 
And how wouldst thou have them do?  Pasquine. 
I would rather have them suffer banishment from their country, imprisonment, or shed their blood, to maintain the honour of Christ against Antichrist, 
Certain Italians true christians.  as of our country men, Augustine, Maynard, Benardine, Oclime of Sienna, julius of Milan, Peter Martyr the Florentine, Paulus Lazisius of Verona, Peter of Cittadella, Baldus of Cherso, and infinite other, as well Frenchmen and Flemings, as Dutchmen and Spaniards also have done.  Marforius. 
I have heard say, that there are such in France as will hold with the Hare and run with the Hound.  Pasquine. 
It is true, and I know one of them, that is a man of great name, upon whom I fear, 
Hebr. 6.  that the fearful sentence, that Paul writeth to the hebrews, will one day fall, That such as having once known and received the truth, have afterward forsaken it, who saith he, it is not possible that they should repent, nor enjoy the kingdom of God, and so do they offend against the holy ghost, which sin shall never be forgiven as Christ affirmeth.  Marforius. 
May he be named who he is?  Pasquine. 
Why wouldst thou have me be afeard to name him, who is not afeard to do such injury to my Lord and Saviour jesus Christ, and his holy church? he is called Peter de Charles, 
Peter de Charles a wether cock.  he is a Piccarde borne, and hath played many lewd parts, in Geneva, and in Losanna. He hath always been very inconstant, an evil speaker, furious in all his preachings, that one while hath defended one part, an other while an other part, and at an other time neither of them both, one that hath sought to corrupt the Churches every where, and because he could not do as he would among the● Swychers, he ran to Mets, 
Farellus a true preacher  (where he heard that good man Farellus a sincere preacher, had preached Christ) to take away from thence the wholesome seed of God's word, before it should take root in the hearts of those of the City, but let them take good heed what they do, 
Num. 22.  lest they bring upon them the curse of God, as Balaam did, who was hired for to curse.  Mar. 
Now I pray thee, let us leave these ribalds, knaves, and thieves, wicked and stinking Antichristes', for I can not abide any longer to hear them to be spoken of, and follow on thy voyage.  Pasquine. 
Passing the Sphere of Mercury, 
The heavenly harmony.  we were carried up higher thorough other spheres. And there I began more clearly to see the marvelous workmanship of the circles and bodies celestial, and to taste with mine ears the harmony and most pleasant concordance, that is caused by the moving of those circles, the which concordance Plato affirmed, and Aristotle denied, because he believed rather his corporal senses, 
Plato and Aristotle differeth in opinion.  than the capacity of the imagination, and the diligent working of the mind, the which while I considered, there came into my mind a very sincere and profound cogitation and thinking of God, as it behoveth such to have that search these places, even as mine angel (at my first ascending up thither) had told me, and being so occupied in beholding the variety, beauty and sweetness of those things, (almost before I was ware thereof,) I saw that I had passed all the planets, and was come to the firmament, whereas there begun to appear things much more marvelous.  Marforius. 
I am also, of this opinion, taking mine argument from this visible heaven, that those things are much more beautiful and marvelous, that are furthest off from the sense of seeing, because that they do most nearest approach to things that are true & heavenly. 
Christian philosophy.   Pasquine. 
Thou sayest well Marforius, and I do not think that this is the last or least part of Christian Philosophy and divinity, that is to say, to seek & search out by the things that are create and subject to our senses, the great goodness, power and wisdom of god, & therefore to praise, & magnify the maker thereof. And therefore it is, that certain foolish & gross Friars, which understand not the working and heavenly cunning of God in all his things (but attend rather to feed their belly, than their mind) can not love or have God in any admiration. 
The way to know God Psal. 19  For by the things created in this world, do men come to the knowledge of God, even as Christ teacheth us. And David also saith, That the heavens declare the glory of God, & the firmament showeth forth his handy works. And whereby canst thou better know God, whether by a stone set upon an altar that can neither speak, nor move, nor be profitable for any purpose, or else by the order of all things created? 
The variety of Gods works declare his great power.  Behold therefore among the Elements, first doth the earth show forth herself with her herbs, flowers, fruits, sweet savours, beasts of so many sorts, so many sundry regions, & the natures, & customs of men so divers, than the main Sea spread about the earth, and within the land also, for our great commodity, with so great diversity of Fishes: then if thou consider the nature of the air & of the fire, and also of the movings of the planets, and most especially of the Sun, and of the Moon, so well ordained for the commodities & needful service of man. If thou way all things diligently, thou shalt feel a marvelous delectation & singular pleasure. For the consideration and beholding of nature, is a feeding to y● mind.  Marforius. 
I believe in deed, that through the consideration hereof, man may approach nearer to God, but yet for all that say they, 
The P●pe would have his dead Images to be our lively schoolmasters.  that the stone nor the Image is not to be considered, but that thing, which the stone or Image signifieth.  Pasquine. 
If thou be of that opinion, wherefore dost thou not, when thou wilt have the Image of Peter, set before thee, some holy Pastor, that may in conditions, life, and doctrine, be like unto him, rather than a stone, which can not instruct thee in any heavenly knowledge, nor can not so much as speak? And even so, when thou wilt have the Image of the Virgin Mary, why dost thou not rather behold some holy young virgin that most may be like her, rather than a stone wrought by some whoremonger or adulterer, made oft times to the likeness of his harlot?  Marforius. 
Thou sayest truth, 
The dead picture of the virgin Marie lively counterfeited after a Pope's whore.  knowest thou that picture of our Lady, which standeth over the door of cardinal Farnese his chamber, where as sometime Pope Alexander Borgias dwelled?  Pasquine. 
Yea.  Marforius. 
That same is the natural & lively counterfeited picture, of the sister of Alexander Farnese, which late was Pope, Paul the third, for she was Pope Alexander's concubine, & she by her honourable means, caused Alexander's Farnese her brother, to be made a Cardinal, who sithence was Pope, for the greater plague to the world.  Pasquin. 
What thinkest thou by this therefore?  Marforius. 
Marry stark nought. But where shall a man find either such a Bishop or such a Virgin as thou speakest of?  Pasquin. 
Where? even where the gospel flourisheth, where Christ doth bestow his heavenly treasures in these our days, as in Swycherland, 
Christian Regions.  in Savoy, & in Germany, albeit there want none in Italy, and in France, for all that they be oppressed by the Pope's tyranny. And I say unto thee, that there are in these days, through the great goodness of God, both women and men, full of holiness, and of the knowledge of the truth.  Marforius. 
God for his great mercy be praised for it, that giveth so great gifts, and so great light to this our tyme. But if thou think good, follow on thy voyage.  Pasquine. 
When we had passed the firmament, 
Apoc. 4.  we came to the sky of Ice, called the Crystal sky, not because that there is any Ice there, but because the pureness of it, is like unto most pure Ice, or of most antic Crystal, and much more also, from thence, we went up to the highest heaven, and there for the brightness of the great light) we were fain to stay a while, that our eyes might begin a little to be enured to abide it, as he doth that is brought forth upon a sudden out of the darkness into the sun shine, and so having a little while acquainted our eyes with that brightness, we began to approach the City of the Lord. 
The description of the true Heaven.  I call it a City Marforius, for that I know not by what other name to call it, for it was rather a whole country, shining with so great majesty, that I myself am not able with thought, much less with tongue, to express it unto thee.  Marforius. 
Tell me yet, as much as thou canst express of it.  Pasquine. 
Haste thou ever read the Apocalypse?  Marforius. 
Yea, but I understand it not.  Pasquine. 
Whereas john speaketh of the City of God, he saith, That in the mids of the throne sitteth God, 
Apoc. 5.  and the Lamb, having seven seals, that is to say, all power, and dominion over all things that are in heaven and in earth, for in the number of seven, is contained the infinite and perfect number. About the throne, are infinite numbers of Saints, of all nations, and of all tongues, who singing continually to the most highest, make an harmony of such sweetness, as can not be told.  Marforius. 
What sing they? 
The song of true saints.   Pasquine. 
hallelujah, to God only, and everlasting, the God of Hosts, great and marvelous, who hath wrought mercy on the world by the blood of the Lamb Christ.  Marforius. 
Did they sing all this song?  Pasquine. 
Yea all Marforius, and him only did they all behold, he only is King, and the ruler of his father's Kingdom, the advocate and defender of all miserable wretches, even jesus Christ.  Marforius. 
Were there here, no several Quéeres or orders, as in the other heaven?  Pasquin. 
No, 
1. Peter. 4.  for here is no difference of persons, for as much as I could perceive, there was a certain equality among them all, 
Equality among the true Saints.  without any envy, and most aptyly ●ente to perpetual continuance of that kingdom. This one thing saw I also beside the rest, that the Lamb held his Testament sealed with his own blood, 
Apoc. 5.  in the which, all the Saints were written as heirs alike, neither was there any one among them that desired to be greater than the rest, but all with one voice, song laud and glory to God only, and to the Lamb that was offered up.  Marforius. 
And was there none of those things here in this heaven, 
Christ is the way and the gate to Heaven.  that was in the other heaven?  Pasquine. 
None at all.  Marforius. 
And is not then, Saint Peter porter there?  Pasquin. 
This heaven hath none other gate but Christ, 
john. 10.  who is the way, 
john. 14.  the gate, the truth, & the true life, there is here no manner danger, but peace, sure and everlasting. There Michael, Gabriel, the Cherubins and Scraphines', are of an other manner of fashion, than here beneath with us they are accounted, or painted. If thou sawest these things, thou wouldst wonder at the folly of men, 
Dionis●us  and at the dreams they make of them, and especially of Denis the Areopagite, 
Areopagita.  a d●uisour of foolish things, that he never saw nor know. God who is even the same that we call father, is covered with a certain light, which no man may attain unto, 
1. Tim. 6.  even as it were with a garment. From hence are the ministers of the God of Sabaoth (which are spirits and powers) sent forth, for the salvation of his Church, nor it is not possible to make any distinction in their Orders and degrees, neither with place, nor with name. For God only can make distinction of them, when he sendeth them, where it pleaseth him, for they all are as the breath of God's mouth, all are of fire, all are flying and winged, for the great desire they have to obey God, upon whom only they are bend, and whose will only they do most fervently desire to do. And in fine, here are all things one, and one all things.  Marforius. 
And is there never a Queen there? 
The Queen of Heaven.   Pasquine. 
One I saw clothed in that garment, that the Psalm speaketh of. My heart hath indicted a good matter. 
Psal. 45.  her espouse was Christ, and I took her to have been the virgin Mary, 
The Queen of Heaven i● the Church and not the virgin Mary.  but mine angel told me, that it was the Church.  Marforius. 
Why then, the virgin Mary beareth no rule in heaven?  Pasquine. 
No but she for her part, and after her manner, adorneth & garnisheth the body of the espouse.  Marforius. 
Those things therefore that are said of our Lady in the Prime and hours, and other service of hers, do rather appertain to the Church, than to the virgin Mary.  Pasquine. 
That do I well know, for I have seen it is so.  Marforius. 
But how cometh it to pass, that this Queen, that is the espouse of Christ, is so little known and esteemed among men?  Pasquine. 
Because the Popes have advanced them selves above her, 
Pope's have usurped the authority of the Church.  and have usurped unto themselves her authority, and made laws after their twne devices, without having any regard unto her. And because the things should not be applied unto them, which the holy scripture speaketh of the Church, therefore have they thrust into the place of the Church, the virgin mary, and have attributed all things unto her, and have called her Queen and Empress of heaven, and our Advocate, so that the name of the true Queen is utterly abolished and lost.  Marforius. 
Dost thou remember what this queens apparel was.  Pasquine. 
I remember it well, 
The queens apparel.  she had the whole show of a most chaste Matron, and albeit she consist of divers members, 
1. Cor. 12.  they are notwithstanding with so great proportion joined to their head Christ, that nothing can be more agreeable. And this Queen from day to day was better garnished. And albeit the handfasting have been long ●ithens made, yet is the marriage day looked for to be at the last day, in the which all men must rise again.  Marforius. 
truly, it is a marvelous matter, 
Of marriage.  that Priests do so much despise marriage, seeing that Christ will finish his kingdom with the marriage of his Church.  Pasquine. 
And I marvel much at it, but I fear they be no christians, albeit they have the name, for they despise the example of christ, unto the which Paul also exhorteth us saying. 
Ephe. 5.  Ye husbands love your wives, as Christ loved his Church.  Marforius. 
Whereof cometh it therefore, that we do not content ourselves with christ only? 
Io. 1. & 3. & 15.   Pasquine. 
Because the world is at that point, that it is always contrary to Christ, for every beast setteth more by straw, 
jac. 4.  than by gold.  Marforius. 
Oh I would it were Gods will, 
The world contrary to Christ.  that our Country of Italy might once have some understanding, and not be so without knowledge as it is, than would it not suffer so many superstitions as it doth, nor peradventure should feel so many wars.  Pasquine. 
Fear thou not, it is not altogether without knowledge. The Lord hath reserved seven thousand men, 
3. Reg. 19  that have not bowed their knee to Baal. 
Rom. 11.   Marforius. 
And doth Christ then rule and govern all things, and giveth he no authority or charge to his Saints?  Pasquine. 
He doth all things himself, he only prepareth the place for his Saints, 
john. 14.  they ●e at rest, 
The saints be at rest.  without busying themselves in any of those things, that are done here beneath. And they are all of one mind, that Christ be praised, & that he reign in all things. So saith the virgin, 
Ap. 4. et. 7.  Marry so saith Saint Peter, so do the Martyrs, and all the rest. And in the base or lower part of the divine Majesty, I saw written. I WILL NOT GIVE MY GLORY TO AN OTHER.  Marforius. 
Was therein that 
Esay. 42.  place no diversity of garments? 
The wedding garment.   Pasquine. 
No dyversity at all, 
Esay. 61.  for all had on the wedding garment, the which out of faith, 
Mat. 22.  is changed into perfect Charity, the which here beneath among us can not be done.  Marforius. 
And doth not this worldly governance of things come from the true Saints?  Pasquine. 
No I tell thee.  Marforius. 
Knowest thou whence it commneth.  Pasquine. 
Yea, I know, it cometh from unclean spirits, that with gay glorious titles deceive men Knowest thou not that the Lord said in the Gospel, 
Antichrist.  that Antichrist with miracles should destroy the faith? 
2. Thess. 2.  and that by God's sufferance, that those which believe not the truth, should be confirmed in unbelief. Knowest thou not, 
3. Reg. 22.  that a spirit departed once from the presence of God, 
2. Para. 18.  and swore to become the spirit of lies, in the mouths of all the Prophets of Achab? 
2. Cor. 11.  And moreover, it is a thing most certain, that Satan can transform himself into an Angel of light. And sith there are so many legerdemains, and we so easily drawn to all false Religion, it is no marvel, if so many fond dreams be received as truth. And dost thou think that our master Christ and his Disciples, 
Watchwords given in the Scripture.  have without cause, so oftentimes (foreseeing these things) cried unto us? Take heed, beware, look well to yourselves, consider. 
* 1. Thess. 5.  Try all things, & keep that which is good. 
‡ 1. joh. 4.  Try the spirirs, whether they be of God or no? How many times have these shavelings told thee, 
Demands of our Lady.  that the virgin Mary hath appeared, and demanded of foolish men, that Churches & monasteries should be builded by them for her? Thinkest thou, that it is to be believed, that this most modest handmaid of the Lord, that being of such a singular humility, and hath the chiefest place in the body of the Church, which is Christ's espouse, and that entirely loveth her espouse, hath at any time desired that, which she knoweth doth belong to her only espouse? Wherefore hath she not when she so appeared, demanded that the gospel should be prcached? that the lords vinyeard should be well looked unto? that the Wolves should not be made she pheardes, nor such dogs as can not ●arke? nay rather these mates will needs have her to favour and nourish both wolnes and swine.  Marforius. 
The more thou talkest to me Pasquine, the more is the truth opened unto me, would god, 
Marforius wisheth Pasquine to be Pope.  that thou were Pope once, that thou mightst cause all these things to be openly showed to the whole world, which are in deed no less true, than necessary to be known.  Pasquine. 
Thou wishest me a ●ery good turn Marforius, in that thou wouldst have me become Antichrist. If I were Pope, I should be even as the rest were, for the papacy would make me to be as it is, and I should not make it be as I say. And beside that thou knowest, that they can not abide me.  Marforius. 
I wonder much that in so great a scarcity of God's work, the people do not learn of thee, the way to know God.  Pasquine. 
Fear not, for there are so many spiritual schools, 
The schools of Pasquine.  both of men and women, (albeit they be not seen abroad) that even very shortly thou shalt see so many true gospelers come abroad, that the world shall much wonder whence they come.  Marforius. 
We will therefore call thee master, sith thou hast so many Christian schools. 
Christ the only Master.   Pasquine. 
The master of all is christ only, whose doctrine this is that I teach. But to knit up our communication, I say unto thee br●e●●y, 
Mat. 23.  that Christ is the head of all, & the espouse of the Church. 
Coloss. 1.  And the Church is made of many and divers members, 
Ephe. 1. et. 4.  joined together in one, to the which, by the espouse only, is the way made unto the father. There is no manner of ambition, nor desire of the vain & 〈◊〉 things here on earth, all give themselves wholly to praise god, 
Apoc. 5. & 7.  through jesus Christ for ever and ever Amen. To him is their only desire that all glory praise and honour be attributed and given, none seeketh there for his own things, but for the Bridegroom, they seem all to have forgotten this world, to the which they are dead, and live only to one God, 
Christ only governor.  and all things there are only governed by Christ, who only prayeth for us, who maketh continual intercession for us, whose only Sacrifice is always before his Father for us, who sendeth daily his holy Spirit to his elect, and by it he governeth his Church, he only is King and Lord, the beginning and end, the head of all the Saints, of all godliness, 
Mat. 8.  of all sincerity, and of all true Religion, he is the light of the world, 
Io. 14.  for he seeth all things, none can make him believe one thing for an other, for he is the truth itself, without him if thou walk, thou goest out of the way, for he is the way, by him do all things stand and fall, for he is the life of all things, for his sake only doth the father hear us, 
Mat. 7.  for as much as all that we ask for his sake, and in his name, he granteth it us, that which we ask through him, we are sure to have, for the father hath promised for his sake, who can not lie. He hath not promised ought to such as ask in the name of any other, nay he is rather angry with them that think that any Saint, is more merciful than Christ, or better, or more careful over us, or more acceptable to the father. For if we will have an advocate, 
1. Io. 2.  who is more merciful, better, or more acceptable to y● father than Christ.  Marforius. 
I see that all the fault proceedeth hereof, 
Heavenly things must not be measured according to man's brain.  in that we measure heavenly things according to our own brain. And therefore do we think that the Virgin Mary is more merciful than Christ, whom we imagine to be some cruel Tyrant and fierce judge, (an error grown of the diversity in nature between man and woman, because we see, that Women are more pitiful than men. But what a devilish madness was that, to take away the government from Christ, and give it to her? 
Luc. two.  as though Christ who is the wisdom of the Father, doted or could not tell what he had to do.  Pasquine. 
It pleaseth me much Marforius, that of a crafty Popish Lawyer, 
A marvelous yea almost a miraculous change.  thou art become a good and plain gospeler.  Marforius. 
I thank thee for it, good Pasquine, nay, rather Christ, who hath by thy means delivered me out of so great Ignorance. And now at this time hast thou told me many things more, than the other time thou didst. Is there any thing behind to be said, of other matters.  Pasquine. 
No, as touching heaven, but if thou have leisure to hear me, I will declare unto thee, the voyage I made into Hell. 
The ●●iage to Hell.   Marforius. 
What, and hast thou also gone that voyage?  Pasquine. 
It is but eight days past, since I was there.  Marforius. 
I would leave all other business to hear thee tell of that, for I was not aware, that thou hadst been there, and I would fain understand the truth of things done in those parts.  Pasquine. 
I will show thee, of hell and of Purgatory, things no less marvelous, 
Pasquine a far travailed man.  than true and Godly.  Marforius. 
Begin therefore I pray thee hearty, for me seemeth each hour a year till I hear thee.  Pasquine. 
Thou knowest, that this other time that we talked together of the voyage into heaven, I told thee, that the Angel at his departing promised me, that if at any time, I would make a voyage into hell, he would bear me company.  Marforius. 
I remember it well. 
Pasquine a Curious searcher of things.   Pasquine. 
Being therefore desirous to unstande what possibly might ●e known of heaven, of the earth, and of the bottomless places, a few days sithence gate me unto the cave, that in the beginning I told thee of, and there, without making any more a do, said my prayers, and prayed the angel that he would come, he came, I then humbly besought him, that he would keep his promise, that he made me, that is to say, to bring me to see the lower parts: He said, 
Pasquine goeth to s●e hell.  with a good will, and bade me follow him, and so took on his way, and I after him. And we were no sooner departed, but I know not how, even in a sudden with more speed than I can tell thee the tale, we came to a marvelous great gate, and a way wonderful large and broad, and there the Angel bid me, be of good courage, and fear nothing that I should see or hear, declaring unto me, that that was Hell gate.  Marforius. 
I hear thee begin much otherwise, than that I have sometime read of in divers Authors, thou didst not first sacrifice sheep, and black bullocks, thou didst not offer up a black Lamb to the mother of the Furies, nor the barren Cow to the Lady Proserpina, thou soughtest not for the branch of Gold. 
The way to Hell is soon found out.  No thou gavest not thyself, so much as a little holy water, nor markedst thyself with the sign of the cross, and couldst thou so soon find the gate, and then thou sayest, that it is so great, and the way so broad and large, where as it seemeth that other say the contrary. I pray thee tell me the very truth of all things, that reporting the same again to other, I be not laughed to scorn for my labour.  Pasquine. 
If I have begun far otherwise than the old Authors speak of, I have so done, to tell thee, the matter as it is, and not to feed thee with fables and lies, for I must not work any of those superstitious ceremonies, that thou toldest of, for albeit that all such as do them, do find the way, (for it is an easy matter to go to Hell, as every man knoweth, as Virgil saith. Facilis descensus Auerni,) that I have then so lightly found the gate, and said that it is great, because thou mayest be sure that it is so, hearken what Christ sayeth. 
Math. 7.  Enter ye in at the narrow gate, for wide is the gate and broad is the way that leadeth to destruction, and many enter in thereat.  Marforius. 
Thou hast satisfied me in this point, but tell me, where foundest thou the gate, at the lake Avernus?  Pasquine. 
I found it where it is, it is enough for thee to know, that he that goeth thither shall find it without any business.  Marforius. 
Fellow on therefore the rest, for I am with child till I know it.  Pasquine. 
When we came unto this gate, I felt such a terrible fear and horror (because of the things I saw and heard) enter into my breast, that I could not utter it, for even forthwith I felt mine ears to be stricken with certain horrible & fearful outcries, like unto those that he maketh that is under the hands of the hangman, or that is beset with thieves or murderers, or that is in a City that is put to the fire and sword, well I wot, the hairs of my head stood upright, and I was even almost at the point to have repent me, that I was so curious to know things, but that the Angel, who was ware thereof, put me in good comfort remembering unto me, 
Math. 16.  that Hell hath no manner of power, over the elect children of God. Whereupon taking good courage, I began with more heed to behold all things, 
The description of Hell.  and I saw so great a rabble of Friars, and Priests, following the nuns and the lay sisters, as are the Bees, that being driven by a sudden shower of rain, do by swarms hasten them to their hives, or as are the birds when they take their flight over the sea. In fine, they were so many in number, that I would never have believed, that there had been so many in the world And the Angel seeing me marvel thereat, said unto me, let it not seem strange unto thee, for hither come all they that be in the world, excepting such as either forsake there coat, and old Customs also, or if they keep their coat still, live no more in that Fryerish filthiness, because they are washed by the pure word of the gospel, 
What and whom Pasquine saw in Hell.  there saw I also all the hypocrites, (although the more part were Friars) all the covetous men, all the Sodomites, all persecutors of the Gospel, all those that put their trust in pardons, & have followed the Pope's ways, & finally all those that have had any trust or affiance of their salvation in any other thing, than in jesus Christ.  Marforius. 
How didst thou know them?  Pasquine. 
All their sins were open and manifest, and they were seen outwardly, as their garments are known here.  Marforius. 
Didst thou not know any one of them?  Pasquine. 
I will not tell thee of any person particularly at this time, I will show thee afterward in due place, where I saw them all, one by one, I have now other matter to say to thee.  Marforius. 
say on then.  Pasquine. 
After I had stand a while diligently beholding such as entered in, I began afterward to consider and mark the gate: it was as thou hast heard, 
Hell gates never shut.  great and large, and stood day and night continually open.  Marforius. 
How cometh it therefore to pass, that those that are in such a miserable place, do not come out?  Pasquine. 
If thou hadst let me have made an end of my talk, y● shouldest have h●ard, that it standeth always open for them that will go in, 
All may go into hell that will, but none may come out.  & always shut for those that are already gone in: beside that, there are certain waters, as thou shalt hear hereafter, which take away all power to return back.  Marforius. 
And how camest thou then back again?  Pasquine. 
If thou stand still and hearken, thou shalt understand altogether.  Marforius. 
Of what stuff was the gate?  Pasquine. 
Amongst us there is no such manner of stuff, 
Of what stuff belgates were made.  a thing it is that lasteth for ever.  Marforius. 
Of what work was it made?  Pasquine. 
Neither of Dorique, nor jonique, Corinthian, nor Rustic, nor of no Compound, but of a work Diabolique.  Marforius. 
Sawest thou no notable thing in it?  Pasquine. 
I saw it full of arms, among which, there was one in the top of the forefront above all the rest, 
Cain the first that entered his father the devils Kingdom. Caines and his successors bloody arms  & that was the arms of Cain, who was the first that entered in thereat.  Marforius. 
What arms were those of his?  Pasquine. 
Murder in a field red.  Marforius. 
Peradventure it was because, he was the first that did commit it, and because that of Murder cometh blood, which is red?  Pasquine. 
Thou understandest the matter.  Marforius. 
The other arms whose were they?  Pasquine. 
It was well known, that there had been other arms very ancient, but they were all taken away except those of Cain.  Marforius. 
Wherefore were they taken away?  Pasquine. 
To place there, the arms of Popes, as those that better deserved the place, 
Pope's arms triumphantly placed over Hell gate.  for it could not hold so many. So that thou mightest there have seen the gate all con●red with great huge keys, set tw● and two a Cross, with a Mitre between them, and under the Mitre, the name of the Pope, and the year of our Lord what time he entered: so that there was lest but a little void space, wherein were certain letters, & underneath, so much space, as might hold one arms, or very few more.  Marforius. 
What letters were those?  Pasquine. 
They were written in Caldey, I could not read them, because I was then in this mortal body: but the Angel told me, that all those souls that go thither, can read them, & the effect of them, 
The Inscription over Hell gate.  is this, That that place is prepared for the vessels of God's wrath, and that each one that entereth therein, 
Mat. 25.  spoileth himself of all joy & gladness, and putteth upon him all misery and sorrow, for there is weeping and gnashing of teeth. 
Apo. 14.   Marforius. 
If there be so little room left, upon that gate, where shall the arms of the other Popes be hanged, that shall come hereafter? 
Pasquine prophesieth that there shall be but few pope's more.   Pasquine. 
There must be but a certain numbered, so many as that their arms may serve that room.  Marforius. 
I wish therefore that the room were very little, but are there the arms of all the Pope's?  Pasquine. 
Of all, and they had already set up the furniture to place therein the arms of Pope Paul the third that soon after, 
When this book was written Pope paul was looked for in Hell.  should make his entrance there.  Marforius. 
He that would therefore write of them, might there find a long bead roll.  Pasquine. 
That might he better do in Hell, where they are all in proper person.  Marforius. 
Say on I pray thee, for I fear y● wilt never come to an end. 
Hell way less occupied than it was wont to be.   Pasquine. 
Then began I to consider the way, the which, for ought that I could perceive, was sometime much more trodden than it is at this present, for a man might see, even in some part of it, the grass grown up, I thought at the first beginning, that this had been caused by the spring-time which then was at hand, then remembering, that there was never no spring, I asked the Angel the ●ause thereof, who told me, that even as a man might have seen long agone the people come from all parts of the world into this City for the jubilee: with the self same throng. 
The Pope and his people run headlong to Hell.  and greater also, went they to Hell, sent thither by Popes, and among other, these Popes themselves with their jubilees, but sithence that prophecy was fulfilled which saith: That out of the North shall come a plague upon all the dwellers of the land, 
jere. 1.  the grass hath begun to grow up in this broad high way.  Marforius. 
I am wondrous glad, that y● art come to talk of this saying, for I desire múche to understand it of thee. These Priests of ours, understand, that it thus signifieth: That those nations of the North parts, are cause of all evil, & heresy.  Pasquine. 
Those Priests of yours understand the scripture quite awry, 
The Pope's pri●ts areigno●●unt and w●●st the Scripture.  and for the authority they have, they cause it to be declared after their own fashion. But I say to thee, that this word, (All evil,) is in the scripture as much to say, as, That which is contrary to the Gospel, 
What this word all Evil signifieth in the scripture.  or to tell thee it more plainly, it signifieth antichrist, for even as by the Gospel, Christ (which is all goodness) is given unto us, even so again it must needs be, that all evil is his direct contrary. In the same signification saint Paul said, that covetousness is the root of all evil, 
1. T●mo. 6. Coloss. 3.  for thou seest that Antichrist which is all evil, hath his roots so fastened in Covetousness, and all his members also, that for this cause, many of them, 
Covetousness causeth the Scripture to be kept under  y● know the truth of the gospel, either they hide it, or else which stand it, because they will not lose their livings. For the self same cause also doth Antichrist with all his whole power seek to destroy it. This prophecy therefore, was thus much to say, as: That from y● North should blo● a wind with so great force, that it should take away from the Wolf his sheep skin, & make him to be known as a Wolf, or to tell thee the same more plainly, that from those parts, the Pope should be discovered for to be Antichrist. 
From the north the pope is discovered to be Antichrist.   Marforius. 
I perceive that God hath made thee to speak for my soul health, I see, that thou sayest the truth.  Pasquine. 
Sithence therefore that he who took himself to be the shepherd, is discovered to be the Wolf, the sheep being afeared of his cruel look, knowing him to be their enemy, 
Io. 10.  have fled away from him, and have followed the good and true shepherd jesus Christ, 
Why the Pope's paths grow green.  who is the way, that leadeth to the sweet pastures. And this way therefore that leadeth to perdition, beginneth to shout out grass, for it is not any more trodden but by the members of Antichrist, who albeit they be many, (as I told thee a little before) yet are they few in respect of those, 
The Pope's followers fall from him.  that sometime did follow him.  Marforius. 
I rest fully satisfied in this point. Now would I know, how the walls were made, that compass in that place.  Pasquine. 
There are no manner of walls at all.  Marforius. 
What need is there then to have a gate? can not every one come in and out that will?  Pasquine. 
Thou knowest that Venice, 
Venice.  hath no walls & yet cannot every one come in and go out that will, albeit, the strength of this place is contrary to others, for other are made, that none should come in, and this is made, that none should go out, for as thou hast herd the entry is free to every man.  Marforius. 
Is the place compassed about with waters, as Venice is?  Pasquin. 
It is compassed about with waters, but not as Venice is, 
Venice compassed with sal● waters and hell with waters of fire.  for Venice is compassed with waters of the Sea, and this place is compassed with waters of fire.  Marforius. 
How can this hang together? the water & the fire are direct contraries, how is it possible that they should agree together?  Pasquine. 
How is it possible that souls, which can not feel nor be felt, should burn in the fire, and that the bodies should abide in the fire, 
Great contradiction in the Pope's Doctrine.  and not be burned? and yet this happeneth in Hell. Even as we see, 
Luc. 16.  that Christ witnesseth in the parable of the rich man and Lazarus the beggar, saying: That the rich man was in Hell fire, & yet his body was not in Hell, for men's bodies must remain in the earth until the day of judgement, after the which, the bodies shall go together with y● soul's into everlasting fire. As may be seen in all the whole scripture, and in that place, where Christ saith: That thou cut away thy hand that offendeth thee, 
Math. 5.  for better shall it be for thee, that thou lack a member, than that all the whole body should be cast into Hell fire. The things of Hell are of an other manner of sort, than those of this world, he that could tell how to make these things, of this nature, knew also how to make those of an other nature: so that thou must not marvel, if I told thee, that this place is compassed with waters of fire.  Marforius. 
Are these waters so broad, as those of Venice?  Pasquine. 
These be not all of them together, but are divided into five great dyches. The first whereof is called Lethe, 
The waters of Hell and their significations.  which is as much to say as, The forgetting of goodness, the second Phlegeton, that to say, desire of evil, the third Acheron, which is to say, the utter forsaking of all gladness, the fourth Cocytus, that is to say weeping, the fifth is Palus stigia, 
Charon's boat.  which is to weet, Everlasting hate and misery.  Marforius. 
How do they pass, in Charon's boat?  Pasquine. 
As I have told thee of the gate, even so I tell the of these waters, for, to go thither, they pass without any business, but to return again, it is not possible to pass them. Even as thou seest, that it fareth by the river Danubius, 
Danubiu●.  and of many other waters that down the stream they sail wondrous easily, but up against the stream, it is impossible. In fine, I tell thee, that to go thither, there is no manner of let by the way, 
No stop nor stay in Hell way.  no, whether they have their penny to pay Charon for his ferry, nor whether they have been buried or no, nor of none other thing.  Marforius. 
What a foolish devise was that of them, that thought that Charon must be paid, 
The foolish opinion of Charon and his boat.  and therefore put a penny in the dead man's Mouth? And of these other, that thought, that the soul could not pass over on the other side in an hundredth years, unless the body were buried?  Pasquine. 
That was without comparison less harm, than that of our Priests, who hereupon have founded a lying and damnable Purgatory, and have made the foolish people believe, that not he that putteth a single penny in the mouth of the dead man, but who so ever putteth not a great gub of money into their purses, 
Purgatory● devised topic all men's purses.  or leaveth not to them good possessions, can not so soon be delivered from the pains of that Purgatory of theirs.  Marforius. 
Oh thou canst now tell me certain news of this purgatory, if it be there thou must needs have seen it.  Pasquine. 
I will fully declare unto thee the truth, and that thou mayst the better believe me, I will allege so many reasons, & authorities of the scripture, that thou shalt be assured that it is as I shall tell thee. But first I will rehearse unto thee, 
To hell is eue● company going.  piece by piece, that little that yet remaineth for me to tell. We entered in at that gate, and walked along by that broad way, being still among a great multitude of people, that passed thitherward, and hearing still more and more, those dolorous and lamentable outeryes, all those people went with great haste, being driven by their cruel destiny, and forthwith, were they all severally put to divers punishments and torments, as afterward I shall show thee. But I (that was not come thither, to suffer any of those punishments, but to learn things, by the declaring whereof afterward, I might cause, that other should not endure them) went on fair and softly, considering each things, and prying in every corner, to see where Purgatory was. 
The description of Purgatory.  And I saw on the one side, a huge Lake, that with the lower end of it touched the tormenting places where the dampened souls be, whereof when I had much marveled, I demanded the Angel what it might mean: he answered me, that the Purgatory which the priests had made, began at the upper end of that Lake, and reached unto those tormenting places, which were divided from purgatory, but with a thin wall. And when Neptune let drop his waters (that before I told thee of) down into this place, this Lake was then made, which for all that did not fill up all Purgatory, but that part which joined to those tormenting places, remained set on fire, and at the same very time, the fire took hold on each side of the wall, 
Purgatory quite consumed.  and burned it quite, and so was it made all one place with Hell, and this part that remaineth yet on fire, is for them that believe in Purgatory, and the other that was quenched, altogether by Neptune's waters, is for them that believe not in it.  Marforius. 
All that thou talkest, I hold as things true, yet notwithstanding, if I should at any time prove unto other, the vanity and falsehood of this devise, with other testimonies than thine own only, I pray thee to allege me also those of the scripture, & together with them, all those reasons that not long ago, thou saidest thou wouldst bring forth.  Pasquine. 
I will with all my heart, stand still and give good ear.  Marforius. 
I will give good ear, say on hardly.  Pasquine. 
By the word of God, 
None other Purgatory but Christ's blood.  thou shalt never find other Purgatory, than the blood of jesus Christ, thorough the which only, all sins are perfectly pardoned, and therefore do they commit grievous sin, that say there is other Purgatory than this, 
Hebr. ●. et. 9  and it is a blasphemous and devilish fondness, of them that believe it. And that thou mayst know, how false this devilish devise is, I will first allege certain places of the scripture that go against it, 
Places of the Scripture to overthrow Purgatory.  in Saint Matthew, and Saint Mark, thus we read: He that believeth and is baptized, shall be saved, and he that believeth not shall be dampened. 
Mat. 28.  By the which words thou mayst perceive, 
Mar. 16.  that salvation is given us by faith, and damnation for lack of faith. Therefore either we die in faith, 
Who dieth in faith is saved.  or without faith, if we die in faith, we are saved, for it is written. He that believeth shall be saved. If we die without faith, we are dampened, for it is written. He that believeth not shall be dampened. Besides this, 
john. 3.  Saint john saith. So God loved the world that he gave his only begotten Son, to the end that all that believe in him, should not perish, but have life everlasting. For God hath not sent his son into the world to condemn the world, but that the world might be saved by him, he that believeth in him shall not be condemned, and he that believeth not, is condemned already, because he believeth not in the name of the only Son of God. Thou seest that the father, hath given us his son, to the end that he that believeth in him, should have everlasting life, and that everlasting life followeth him that believeth. What thinkest thou now, that this everlasting life is?  Marforius. 
I think it is heaven out of doubt.  Pasquine. 
Thou sayest well, but if the believer be judged to go to Purgatory, what a heaven is this? dost thou not see, how this is contrary to the word of God? Moreover the word being saved by Christ, needs must it be that he which believeth, have a life without pain, and he that believeth in him is not judged. But if he went to Purgatory, he should be judged to go thither, the which can not be to him that believeth. For Saint Paul saith, 
Rom. 8.  that there is no condemnation to him that believeth in jesus Christ. And Christ himself saith. Verily, verily I say unto you, he that heareth my words, 
john. 5.  and believeth on him that sent me, hath everlasting life, and shall not come unto damnation, but is escaped from death to life. But if any man went into Purgatory, seest thou not, that he should not have everlasting life, that is to say heaven, but y● he should be condemned, and that he should not pass from death to life, the which is clean contrary to Christ's own saying?  Marforius. 
What, this is not condemnation?  Pasquine. 
Nay, the traditions of these men say manifestly, 
Traditions are good trash when they tread scripture under ●eete.  that the soul for every deadly sin is judged to abide seven years in the fire of Purgatory, the which is a most horrible lie, for in all the holy scripture is not found one only jot spoken of seven years, nor of no such foolish brabbling; nay rather is the contrary found in y● whole scripture, as in the Parable of the rich man and poor Lazarus: 
Luc. 16.  each of them dieth, the one is buried in hell, and the other is carried into Abraham's bosom, without touching any whit of the pains of purgatory. And the thief that was crucified with Christ, was never in Purgatory to do penance for his sins, and yet Christ said unto him. This day shalt thou be with me in Paradise. 
joh. 16.  If there were any such false Purgatory, it must needs be, that some mention must be made of it in these places of the scripture. But there is none other purgation, than the blood of Christ, 
Ephe. 5.  the l●uer of regeneration, which is sufficiently shed upon us. But tell me, this Purgatory, was it before the incarnation of Christ, 
A hard question.  or since only?  Marforius. 
In good faith, I can not answer thee, for if I say, since Christ only, I should be brought to show, that Christ hath been a cruel exactor, and not a gentle Redeemer, the which should be a most horrible blasphemy. And if I say, that it was from the beginning of the world, I have no place at all in the ancient scripture to prove it, Moses in his book Leviticus. Hath described so many sacrifices, oblations, washings, purgings, for the sins of the living: but he speaketh not one jot of the dead, nor of this purgatory, nay rather doth he forbidden the priests to stand and weep, and lament the dead, as doth also Saint Paul, to the Thessalonians. 
1. Thess. 4.   Pasquine. 
Therefore, is there no manner of certainty of this Purgatory, throughout all the Scripture, 
Purgatory is not found in the scripture.  for the Scripture is clean against it, as may be seen in this text of the Apocalypse: Blessed are the dead that die in the Lord: Therefore must it needs be, 
Apoca. 14.  that whosoever dieth, either dieth in the Lord, or not, if he die in the Lord, he must needs be by this testimony, 
sophistry brought in to maintain Purgatory.  blessed, but if he die not in the Lord, he must needs be accursed, for there are but two ways.  Marforius. 
Distinguo, sic, Quantum ad poenam, nego, sed quantum ad culpam, concedo.  Pasquine. 
What meanest thou by this beggarly Sophistry.  Marforius. 
I mean that God pardoneth the offence, but not the punishment.  Pasquin. 
O what great foolishness art thou in, and where findest thou, 
God forgiveth all or nothing.  that God pardoneth the one, without the other? The works of God are perfect, he pardoneth all or else nothing, without mangling or cutting of his free gift, as witnesseth ezechiel, where he sayeth. What time soever a sinner will repent him of his sins, 
●zech. 18. et 33.  I will no more remember any of his iniquities sayeth the Lord. And Saint john sayeth. 
1. Io. 2.  If we confess our sins, he is faithful and just to pardon us, and make us clean from all wickedness, and if we walk in the light, even as he is light, we have fellowship with him, and the blood of his son jesus Christ doth cleanse us, from all sin, for he sitteth on the right hand of God, making intercession for sins, and by one only oblation hath he made perfect for ever, those that are sanctifieth. More over the Psalm sayeth. 
Psal. 32.  I have confessed my sin unto thee, and have not hidden mine unrighteousness, I said I will knowledge mine offence, and accuse myself unto the Lord, and thou hast forgiven the wickedness of my sin. If therefore the Lord forgive us all our sins, when we pray earnestly to him for it, we can be no more troubled for them: for they are forgiven us for the faiths sake, that we have in the death and passion of jesus Christ, the which is either perfect, or unperfect: 
Blasphemy against jesus Christ.  If it be perfect, there needeth none other thing to make it more perfect, but to say that it is unperfect, is to blaspheme jesus Christ, and his passion, as do these monstrous soul merchants, which will have them to make satisfaction for their sins in the fire of Purgatory.  Marforius. 
David sinned, 
An objection of the papists  and his sins were forgiven concerning the offence, but not concerning the punishment due for the offence, for he remained for all that bound to one of those three plagues, that were offered unto him.  Pasquine. 
And I tell thee, that God either pardoneth all or else nothing, for he that forgiveth the greater, will not strick to forgive the lesser, it is a more matter to forgive the offence, than the punishment. If therefore he forgive the offence, 
To what end we are left in troubles.  he reserveth not the punishment. But to keep us under, here in this world, and to exercise us in patience, and to make us know his mighty power, he leaveth us oft times in troubles, so doth he also those that have not offended, as we see in job, and jeremy, and many others. For as Saint Paul sayeth, 
Rom. 5.  Tribulation bringeth forth Patience, and patience bringeth forth proof, proof bringeth forth hope, and hope is not confounded. And even so albeit God had forgiven David, both the offence and the punishment, 
David an example of patience.  yet would he bring him low, and try him, that the world might know, how full of faith he was. The punishment therefore is not it, that purgeth our sins, but faith, the which Saint Paul sayeth, is the purging of sins. And so if they will have any other purgatory, than the blood of Christ, 
Rom. 3.  it is none other, but to make his passion of none effect, 
Hebr. 1.  and to say that his works are unperfect. This is plain, 
To affirm purgatory is to deny Christ's blood.  that all the elect are members of Christ and if they be his members, it followeth, that his virtue, and the infinite merits of his passion be common unto them, whereby they are assoiled from all punishment, 
Gala. 2.  and consequently from purgatory. And Saint john sayeth. 
john. 1.  That they that believe in Christ, are the Sons of God, and heirs of the inheritance that is given them by promise, and not by works. What need have we therefore of this Purgatory to give us that inheritance? Oh Lord stretch forth the arm of thy mighty power, & destroy and bring to nought these false Prophets, Seducers, and hypocrites, that deceive thy people, with Trentals, and Quarentals, and other foolish inventions full of all covetousness. But to see plainly with thine eye, the uncertain hold that this purgatory standeth on (albeit that which I have already alleged unto thee might suffice thee) hear what Solomon saith. If the tree fall toward the South, 
Eccl. 11.  or toward the North, where he falleth, there it abideth. To fall toward the South is to die in faith, and toward the north without faith, he therefore that dieth in faith, hath everlasting life, and he that dieth without faith hath damnation, here is no manner of mean or middle place, where to fall between these two.  Marforius. 
Why, hath this Purgatory in very deed no manner of foundation in the Scripture?  Pasquine. 
None at a●.  Marforius. 
Where have they found it then?  Pasquine. 

The iauent●urs of purgatory.  Among the blind beggars of Hildibrand the Sorcerer, afterward called Gregory the seventh, glozing upon that place of Virgil. Centum erant annos, or else in Plato, in his Timèo, or else in Macrobius, in the dream of Scipio, or else among the false miracles, visions and illusions wrought by Satan, transforming himself into an angel of light. 
2. Cor. 11.  For albeit all true Angels of heaven should tell us any other thing, 
Gala. 1.  then the which is in y● word of god, 
The Apostles never heard of purgatory.  let him be accursed. But if there were such a Purgatory, how much were the Apostles worthy to be blamed, that have not spoken one word thereof? Saint Peter writeth fully to the instruction of the Churches, yet maketh he no manner mention of the dead. Saint james, who commendeth so much good works, maketh no mention of Masses, nor of offerings for the souls of the dead. Saint john in his Epistles doth highly set forth charity, and yet speaketh not a word of Charity for the dead. But what shall we say of the great diligence of Saint Paul in teaching the Romans, faith and good works? and yet teacheth he none other purging of sins, 
Hebr. 9  but by the blood of Christ. Read his epistles to the Corinthians, 
2. Cor. 9  thou shalt find, that he maketh collections, requests, and recommendations, for the poor brethren, that are in captivity and need, so that he saith, he hath taken away from the other Churches to send to the poor at Jerusalem, and yet maketh he no manner of collection or other thing for the dead. 
Purgatory pence how they are bestowed.  As these thieves do all day long whereby they are become richer then Croesus, and fall to jolly good cheer, with whores and bawds, and the poor die for hunger. woe be to you Scribes & pharisees, hypocrites, 
Math. 15.  that lay a side the commandment of God, (which is to help the poor), for your cursed traditions of Purgatory the which hath swallowed up almost all the goods of the world. 
Purgatory never satisfied.  It is that sack whereof the Prophet speaketh, that is never full, and that horseleech (whereof Solomon saith) that hath two daughters that cry: Bring hither bring hither. 
prover. 30  So say these thieves bring hither for y● soul's of your dead friends and parents. 
priests cry bring bring.  Forget not the poor that be dead, that cry unto you Miseremini. Oh slanderous and traitorous falsifiers, what a presumptuous boldness is this of you, to maintain such lies, & deceive the people? this is that fire that never crieth hoa. If you should give all the whole world to these false thieves, they would never say hoa: for they are the very insatiable Hell itself.  Marforius. 
How understandest thou that place of Saint Matthew that saith. Agree with thine adversary quickly while thou art on the way with him, 
Mat. 5.  that he give thee not to the judge, & the judge give thee unto the hands of the Minister, & thou be cast in prison, verily, I say unto thee, that thou shalt not come out from thence until thou have paid even to the uttermost farthing?  Pasquine. 
Dost thou find any purgatory in this speaking?  Marforius. 
I will not affirm it, 
Sophistical reasons f●r proof of purgatory.  having heard of thee so many probable reasons to the contrary, but I will tell thee, how the Sophisters prove the same upon this text, they say that our adversary is sin, who giveth us unto the judge, which is God, and he putteth us in prison which is purgatory, out of the which we shall not come, until we have made full satisfaction, suffering the fire of it. 
The devil the chief doctor to teach purgatory.   Pasquine. 
It was the devil, that in this sort did interpret, these words, & his ministers seek to maintain the same interpretation. But if thou wilt have the true exposition of these words, thou must take good heed whereof Christ speaketh: there he speaketh, of leaving of hatred, and that a man ought to reconcile himself to his neighbour, the which who so doth not, is in danger to take the overthrow, and to be cast into Prison, from whence he shall not come out, until he have made full satisfaction, and the same doth Saint Luke confirm saying. 
Luc. 12.  While thou goest with thine adversary to the ruler, as thou art in the way, give diligence that thou mayest be delivered from him. He saith plainly, unto to the Ruler, before whom men go to plead their causes, and to receive justice. Thus doth chrysostom and Theophilacte understand that place, and Ambrose which saith, 
The opinions of divers ancient doctors concerning purgatory.  when thou goest to the Magistrate. And Hilary also in his Cannones where he saith. That in this place it must be understand, of the reconciliation, and saith not, of the satisfaction for sins in Purgatory. Thou seest therefore, that these interpretations of thine can not stand with the meaning of the Scripture, for it is rather a sense cunningly wrested, which (as Saint Jerome saith) is not good to prove the rules or grounds of our faith.  Marforius. 
There are also other texts, with the which, they prove Purgatory.  Pasquine. 
What be those?  Marforius. 
That of Saint Matthew, where Christ saith. That the kingdom of heaven is like unto a King, 
Math. 18.  that would take account of his servants. etc. And saith that one of them was brought before him, which ought him ten thousand Talents. etc. And the Lord was wrath, & delivered him to the keepers of the prison, until that he had paid the whole debt that he ought. They say this text meaneth that he should be put in Purgatory, and there left, until the full satisfaction of the debt, which when he hath paid, he shall come out.  Pasquine. 
This text is so clear, that it is not possible otherwise to be understanded, than according to the matter that Christ speaketh of. And if it were possible to give this place any other interpretation, yet is it most impossible to interpret it for purgatory. Consider a little, wherefore Christ useth this similitude: He saith, Thou evil servant, have not I forgiven thee all the debt thou oughtest me, 
Math. 18.  even as thou hast prayed me: shouldest not thou likewise have had compassion on thy fellow, and show mercy unto him, even as I have showed it unto thee? This therefore hath none other meaning, but to exhort us to forgive one another, if we will that god forgive us, and meaneth nothing of Purgatory, nor of no such foolish toys.  Marforius. 
Thou meanest therefore that this debtor was cast into Hell, and not into Purgatory?  Pasquine. 
So I mean.  Marforius. 
He that is cast into Hell, can never come from thence, and yet it seemeth that this debtor, of whom Christ speaketh shall come out, for he saith until he pay the debt. Therefore when he hath paid the debt he shall come out.  Pasquine. 
All thy doubt standeth upon this word until, doth it?  Marforius. 
Yea, 
What this word (until) signifieth.   Pasquine. 
And I tell thee, that that word until, in this place signifieth not a time that hath end, or is definitive, but a time without end, and that is infinite.  Marforius. 
Beware that thou interpret not also things clean contrary, as our Priests do.  Pasquine. 
I will prove it unto thee, all that I have said, with the authorities of the Scripture, and not with Sophistry, nor with man's authorities.  Marforius. 
Dost thou find in other places of the Scripture, that this word, until, signifieth a time infinite?  Pasquine. 
Yea, 
Mat. 1.  out of doubt. Saint Matthew saith that joseph knew not the Virgin mary, until she had brought forth her son, wilt thou perhaps say, that, that most pure virgin after her deliverance was known by joseph?  Marforius. 
God keep me from so thinking. I believe that she was always a Virgin.  Pasquine. 
This word therefore until, signifieth not any time that hath end. 
Apoc. 110.  The same shalt thou find also in the. Cx. Psalm. And who so would otherwise understand it, should confound all the whole meaning of the Scripture. And furthermore, I would fain know of thee, what he is that can at any time make god amends for his sins, 
No man can make amends for his sins.  truly not one, for we see, that Christ is become our righteousness, because that by our own righteousness we could not be saved. 
1. Cor. 1.  If it had been possible for us to have gone up to heaven, it should not have been needful for Christ to have come down into the earth. And if we must for the purging of our sins be boiled in Purgatory, what good doth Christ's passion unto us? How are we then saved by grace, 
Ephe. 2.  as all the whole scripture testifieth? 
Rom. 11.  how go we to the father by Christ only as he himself affirmeth? Dost thou not see how great a blasphemy, this is against jesus Christ, to say that with the boiling in Purgatory, that thing is done, which jesus Christ only wrought? as these murderers say, wherein they are much like the Ceretanes, who the better to sell their Apothecary ware, 
Ceretanes the common pickepursse● of Italy.  say, that there is a great plague coming, 
Priests as common pickpursses as they.  but they have the remedy thereof, and they swear and stare, that they have proved the same a thousand times. Even so have these marked Monsters devised their Purgatory, and then they say, that the remedy thereof is their Masses, their alms, their prayers, and Pilgrimages, as a man may see in the decree of their own handiwork, and all this is for the wealth of their kitchen. They find out great sweetness in their Masses that are paid for, which ready money, and their great ruinesse left unto their Monasteries to pray for the souls of them that bequeath them. Oh what good do their prayers, their fastings, their recomendation of souls, their seven Psalms, their Dirige by note, and their De profundis over the grave. They pray still for those that be dead, for those I mean that pay sweetly, for otherwise there is not a word, 
No penny no Pater noster.  and if there be a poor man that hath nought to pay, he must seek some money, yea, though he burst his heart for it, for they say. Est ad pias causas. Oh cormorant thieves, God once destroy you, for the health of the poor seely ones.  Marforius. 
Upon that other place also of Saint matthew they ground this their devise, where he sayeth. That whosoever shall speak a word against the son of man, 
Math. 12.  it shall be forgiven him: 
Mar. 13.  but he that speaketh against the holy ghost, shall not be forgiven, neither in this world nor in the world to come. Now, if there be forgiveness in the world to come, 
The papists will have a third place beside heaven and Hel.  it can not be said, that it is in heaven, for up thither entereth no sin, nor in hell it can not be, for there is no redemption: it followeth therefore, that there is an other place where sin is forgiven, and that is Purgatory, how answerest thou to this?  Pasquine. 
I answer that this saying, neither in this world, nor in the world to come, is as much to say, as never, as may be seen in the Apocalypse, where he sayeth, that those beasts had no rest, 
Apoca. 4.  neither day nor night, which is nothing else to say, but that they never rested.  Marforius. 
I give great credit to thy saying yet.  Pasquine. 
What meanest thou by (yet) I tell thee, that those words are as much to say, as (never, world without end, dost thou not believe Saint Mark?  Marforius. 
Yes mary do I believe him. 
Mar. 3.   Pasquine. 
Read therefore this self same text in Saint Mark, and thou shalt find, that he sayeth, that the sin against the holy ghost shall never be forgiven.  Marforius. 
Sayeth he plainly, never?  Pasquine. 
He sayeth most plainly thus. 
Mar. 3.  He that speaketh against the holy Ghost shall never be forgiven, but shall be guilty of everlasting judgement. Wilt thou have a more plainer saying? Go look in the third chapter & thou shalt find it as I tell thee.  Marforius. 
Oh thieves you Priests, 
Pasquine criethout upon the popish priests.  Oh Traitors, deceivers and murderers, from henceforward I will not believe them, if they say their Pater noster. 
Luc. 12.   Pasquine. 
Saint Luke also affirmeth the same, saying flatly, that he shall not be forgiven. Behold therefore how well they interpret the Scriptures.  Marforius. 
I am already at a point with them, but thou shalt do me great pleasure to expound also unto me, certain other places, upon the which, they ground this deceit, one is, in the first Epistle to the Corinthians, where he sayeth. 
1. Cor. 3  If any man build upon this foundation, Gold, Silver, Precious stones, Timber, Hay or stouble, every man's work shall appear, for the day shall declare it, and it shall be showed in fire, and the fire shall try every man's work what it is. If any man's work that he hath built upon, do abide, he shall receive a reward, if any man's work burn, he shall suffer loss, but he shall be safe himself, Nevertheless, yet as it were through fire. Here a man may see, that in this place the Apostle speaketh of fire.  Pasquine. 
Thinkest thou therefore, 
Fire in the scripture what it signifieth.  that he meaneth in this place material fire? he speaketh by a Metaphor or figure, for by fire here in this text are meant, troubles afflictions, temptations, and perils of death, as is to be seen in that psalm of David, which saith: Thou hast tried me with fire, which is nothing else to say, 
Psal. 17.  but with troubles, for a man shall never read, that David was at any time in material fire. And in an other place, 
Psal. 66.  we have passed through fire and water, and thou haste brought us to a resting place. 
1. Peter. 1.  Saint Peter also in y● first chapter of his first Epistle saith, even the same so doth also Esay, and the other prophets, and even so doth Saint Paul. And because thou shalt well understand this piece of Scripture, I say to thee, 
What this word (to build) meaneth.  that to build, is as much to say, as to preach God's word, the foundation is Christ, the work built thereupon, are those that have received the word, the fire, is temptation and persecution justly sent by God, the Gold, Silver, and precious stones, are they, that have in such sort received the faith of Christ, that they will rather die then deny him, the timber, hay, and stouble, are those that believe for a time, and make a show, as though they did believe, but if they feel afterward any persecution or affliction, they forsake Christ, and bring forth no fruit because they have no root. This is the true meaning of the Apostle, and of Saint Jerome upon ezechiel the third Chapter. 
The offices of a true and false preacher.  If therefore the preacher of the truth, hath wholly built any man upon Christ, so that perscutions do none otherwise to him, then doth the fire, to the gold, silver, and precious stones, it is a sign, that he hath faithfully administered the word, and built strongly, when his hearers are more ready to lose their life, than their faith, but if any man do so coldly handle the word of God, that his hearers feeling the persecution, do deny their faith, they shall be consumed by persecution, as timber, hay, and stouble, are consumed by fire. And then shall be known the negligence, of th● 〈◊〉 minister & of his hearers, for the day of the Lord, (which is not to be understand of the day of judgement, 
The day of the L●●●.  but when it pleaseth him to visit us with troubles) shall reveal and open those things that were not known, and so every man's doctrine shall be tried. And yet if the minister during the fire of persecution, shall conti●ue to 〈◊〉 it, he shall be safe: but he shall pass through the fire, that is to say, he shall patiently bear his persecution. The Apostle therefore in that place, speaketh of y● trying of faith, and of doctrine, in the time of persecutions. And so doth Saint Jerome declare it, whereby thou mayest know wha● dolts and asses those are, that gather that he speaketh of a Purgatory, that never was, but the Devil maintaineth his kingdom, by such as these are, that he that is in filthiness should in filthiness continued.  Marforius. 
The other foundation of theirs, is upon the book of Maccabees.  Pasquine. 
By this thou mayst know how well learned they be, 
2. Maca. 12.  that know not which be the books of the Bible: 
The ignorance of the Pope's Clergy.  the books of the Maccabees are all re●ected and not allowed as Saint Augustine, Eusebius, Jerome and other ancient doctors say, and therefore are not read to confirm the authority of the doctrine of the Church. But I would ask judas Machabeus, where he hath found, that God commanded him, to offer two thousaund drams of Silver in sacrifice, for the sins of the dead, and where ●e hath found that Silver is a Sacrifice. 
Levi. 3. et. 5.  The sacrifice was offered of beasts that were commanded in the law▪ and not of Silver, 
Sacrifice for sins whereof it was made. Crafty conveyance of false knaves.  nor Gold. And therefore have these false knaves the Priests, full of all craft, and sub●ltie, in their Mass for the dead, thrust in this place for the Christle, and have craftily taken away from it this word, Sacrifice, for they know well enough, that Sacrifice was never made with Gold, nor with Silver, and yet could they not carry so cleanly, but that their juggling and deceit hath been espied, so thou mayest see, with what falsehood they work, and then call they him an Heretic, that believeth not their knacks of knavery. 
Apo. 14. 21.   Marforius. 
They have also an other ground, upon that place of the Apocalypse, that those that follow the Lamb are without spot, before the throne of God, and that no foul thing shall enter into that holy and heavenly City. And they say that he that purgeth not himself in this world with good works, must needs ●e purged in the other world with the fire of Purgatory, that he may enter clean and pure into heaven.  Pasquine. 
Who knoweth not, that none can enter into heaven, that hath any spot? but where have they found, that fire can purge sins? let them answer, if they can, let them allege but one text only of the Scripture. Thomas of Aquine, 
Thomas Aquine dr●uen to a hard point.  sought it narrowly, but at the last, he was constrained to say, that Purgatory is not to be found in all the whole Bible, but yet we must believe it, for certain bald reasons, that he maketh grounded upon the Churches & miracles of Antichristes'. And even in the same manner have they also devised Saint Patrick's Purgatory, 
Saint patrick's purgatory.  where many horrible things are seen, as the Friars of that place tell with lie and all. But if thou wilt see their lies overthrown by their own selves, ask of them I pray thee, whether the souls work in Purgatory, or no. If they would say yea, thou mayest show them that they lie falsely: for Christ saith, 
john. 9  Work while it is day, for the night will come, wherein none can work. And hereby the day is meant life, and by the night death. And yet when they see, they can not withstand this place, they say, that they do nothing else but satisfaction. Ask them then, if there can be any satisfaction, without works, I speak according to their own false doctrine, 
None can work for satisfaction, nor work but in the day.  they can not say, but no, unless they will lie upon themselves saying, that man can do all things with his own good works. If therefore they will say, that souls work in Purgatory, they fall to gainsaying of Christ, who saith, that in the night none can work, that is to say in death. And so, to which side soever they turn them, they are in an evil case. See now upon what sure foundations, these traitors have builded, a thing of so great deceit, the which notwithstanding, many think they commit a great offence, yea, think themselves heretics, if they do not believe. But this thing is clear, certain, undoubted, and infallible, that in matters of faith, it is not lawful for us, 
Nothing must be followed but God's word only.  to follow the thoughts and imaginations of men, but the only, only, only word of God, clear, evident, and open. Following the which, man need not fear going amiss. But who could at any time declare, the greatness of the errors and blasphemies, that are sprung of this thievish devise? 
What fruits spring of the opinion of purgatory.  First it is an open & plain renouncing of jesus Christ, & a denying of his merits, & a not believing of the Gospel: which saith. That jesus Christ only hath 
* Ao●. 1.  washed us, and 
‡ Heb. 〈◊〉.  purged us perfectly by his blood, and that he hath 
† Heb. 9  offered up himself without spot, to God, to cleanse our consciences from dead works, and that he hath 
* Esay. 53.  borne our pains, and suffered our sorrows, and that he is the 
‡ john. 1.  Lamb of God, that taketh away the sins of the world. Oh what an horrible blasphemy and error springeth of this detestable devise, and more over, hereof groweth it, that through this devise, many are become thée●es, many murderers, many cruel traitors, full of all filthiness and mischief. Thorough it many are become usurers, and chief those of Bergomo in Lu● hardy: 
A people of a City under the venetians naturally wise 〈◊〉 subtle much given to travel and traffic.  who gather together so great store of goods, by hook or by crook, they care not how, for say they, when we shall be old, the will we confess ourselves to the Priest, who will give us absolution, through the which the everlasting punishment which we have deserved, shall be made temporal, that is to say, to last but for a time, and that punishment: shall we suffer in purgatory, from the which we shall be forthwith delivered, by the power of Masses, an● holy water, and of our witless & Testaments, by the which we shall bequeath that Chapels, Churches, and Monasteries, be built, by which means we shall of force come to Heaven. And thus they die, and forthwith go into that place, which (as I told thee before) is under the Lake, where thinking themselves to be in purgatory, 
Wily 〈◊〉 themselves that think they go to Pargator●e & go straight to Hell.  they are in Hell, for the wall (which I told thee of before) is quite burnt up, and hath made it all one room. If I had (I say to thee) an hundredth tongues, an hundredth mouths and a voice of iron, I should neither be of skill, nor power sufficient to show unto thee, the horror, the miscrye, the greatness, and number of torments, and fearful things, that I saw there, and so much the more should I coufound myself in the imagination thereof. If I went about to show them, 
Where no orde●● th●re is confusion.  as that I found all the same so confused and disordered.  Marforius. 
Is there no difference between the dampened souls, in such manner as Danthe or Virgil speaketh of? are not the princes (at the least) divided from the base people? or is there no order at all?  Pasquine. 
The best observed order that there is, is the disorder and confusion that always and every where, is there to be seen.  Marforius. 
Is there at the lest no difference in pains, some in more, some in less?  Pasquine. 
Yea, that there is, for thou knowest that the Lord saith. 
Mar. 12.  You shall receive the greater judgement. And many there are that are more tormented than other, that in this world were accounted happy men.  Marforius. 
I pray the declare unto me the whole, even in such sort as thou thinkest best.  Pasquine. 
The nearer still that we approached to these places of misery the more did we feel our ears, eyes, and nose, to be stricken with strange and doleful noises, with thick and troublous smoke, with stink of Brimstone that could not be abidden, and when we were come to those places, we saw on every side, woes, there the pleasant noise of Insturmentes, are woes, 
Nothing but woes in Hell.  sweet songs are woes, feasting and banqueting are woes, there, discourses and love toys are woes, plays and pastimes are woes, huntings and goodly painted stories are woes, sights and triumphs are woes, occupations and merchandises, all sorts of pleasure and exercise, and of every other thing, is nothing but woes, and among all these woes, 
One woe greater than the rest.  there is one as if it were king and Prince of the other, which is the utter deprivation of all hope, to come out of these woes. All are tormented with fire and Brimstone, 
Apo. 14.  as Saint john saith in his revelation, and the smoke of their torments, 
The pains of Hell described  ascendeth up for ever and ever. And they never have rest, neither day nor night, and they cry pieteously to the Lord, and the Lord heareth them not. Then knew they plainly, that all worldly things, that were causes to bring them thither, are but vanities, and they would repent, but there repentance helpeth them not: wherefore they blaspheme the name of God, 
Apoc. 16.  feeling the dolour of their torments, & gnaw their own tongues for sorrow and rage, 
Apo. 14.  and feel an intolerable thriste, and in so great burning they drink of the cup of God's wrath, & for their greater torment, they see the happiness of the blessed, and from their eyes continually rain tears, & from their mouths issue gnashing of teeth, and they still burn, and never are burned, and they seek death, and death flieth from them, and yet are they still in death, and shall be for ever, so that they still die, and never give over to death. And in effect, there is no trouble, sorrow, misery, unhappiness, nor afflection what so ever it be in this world, 
The pains of of this life are nothing to those of Hell.  that (in comparison of that they feel in hell) is not pleasant. And this know for truth, that I can not by talk make thee understand, the very lest part of that which by sight I comprehended: think thou then, what that is, that they must needs continually comprehend by feeling.  Marforius. 
Thou makest me tremble from top to toe, hearing thee tell such horrible and fearful torments, the which do so much the more put me in fear, as that I know them to be true, for in the Apocalypse, and in many other places of the scripture, a man may read, the things that agree just with thy saying: But I would fame learn of thee, whether they were naked or clothed.  Pasquine. 
They are all naked, 
Apoc. 16.  and do show the filthiness of their nakedness.  Marforius. 
How can this hang together? Didst thou not say, that their bodies are yet in the earth? How do they then show the filthiness of their nakedness?  Pasquin. 
Thou knowest that while we be in our mother's womb, we have about us a certain flesh that covereth us, the which, so soon as we come forth, into the light of this world, it doth leave us and go from about us, it is called in Latin  Secundina. 
That same is our own lawful and natural clothing, the which for all that serveth us not, but while we be in the darkness of our mother's womb: but as soon as we come into the light, 
The mystery of man coming into this world.  we remain naked, if we provide us not things from other: and if therefore we will cover our nakedness, we cloth ourselves with the Wool of the sheep. Even just so, is it of the nakedness, that now I tell thee of, for while we be in the darkness of this world, we may well cover ourselves with our own proper merits, and good works: but forthwith as we enter into the light of god's presence, these merits of ours, which are nothing else but flesh and sy●ne, go from us and forsake us, and we come to remain naked, 
We are all naked of good works and therefore must be clothed with Christ's righteousness.  unless we clothe ourselves with the will of that most meek sheep, that without opening his mouth, was led to the slaughter, to clothe us with his will, and feed us with his flesh, and to give us drink with his blood, even with the blood of that meek Lamb of God, that taketh away the sins of the world. These men therefore, of whom we spoke, 
Esay. 53.  because they were not clothed with this will, 
Psa. 53.  that is to weet, the merits of jesus Christ, 
Act. 8.  show forth the filthiness of their nakedness, 
Io. 6.  not that nakedness of the body, but that of the soul, for as much as their sins, mischievous deeds, there evil thoughts, and all other their filthiness are openly showed and seen.  Marforius. 
What kind of people be they, show me some particularity.)  Pasquine. 
There are some Hebrews, 
In hell are of all sorts of men.  some Chaldeans, some Arabians, some Indians, some Africanes, some Swithians, some Turks, some moors, some Christians, as Dutchmen, Frenchmen, Spaniards, Italians, rich, poor, men, women, and finally a● sorts of people.  Marforius. 
Of which sort, is there the greatest number?  Pasquine. 
Of those that have worshipped the beast, 
Apoc. 14.  and his Image, and have received his mark, and have committed fornication with her, and are drunken with the wine of her whoredom.  Marforius. 
I understand not this talk of thine.  Pasquine. 
In the mids of the bottomless pit, I saw a very great Dragon, 
Apoc. 12.  of red colour, which had seven heads, and every head had a crown, and ten great horns, and a tail of an unmeasurable length, with the which he had drawn to the bottomless pit, an unspeakable & incomprehensible number of the people of the world. Beside this Dragon, I saw a beast with seven heads, 
Apoc. 17.  & ten horns, and every horn had a crown, & with a skin like a leopard, and having the feet of a Bear, and the mouth of a Lion, and to this beast the Dragon had given his full power, his seat and great authority, whereby the Dragon was worshipped, because he had given power to the beast, and the beast was worshipped, for that it was esteemed above all other beasts, for the wonders it wrought, while it was upon earth. All those therefore, that have worshipped the beast, and have received his mark, have been by the beast drawn down with him into the bottomless pit, whither God's justice hath committed them, for ever.  Marforius. 
I understand thee now less than I did before.  Pasquine. 
This beast, is the son of perdition, 
2. Thessal. 2.  of whom Paul speaketh to the Thessalonians. That is exalted above all, that is called God, & that sitteth in the temple of God, as God, and showeth himself as God. This beast is that monstrous wicked beast, of whom Saint john speaketh so plainly in the xvij Chapter of his Revelation, & the Dragon is that old Serpent, that from the beginning hath with his poison brought death into the world.  Marforius. 
I pray thee, if thou wilt have me to understand thee, speak a little more plainly.  Pasquine. 
This beast (to speak so as thou mayest understand me) is the Pope, 
What the beast is. What the dragon is.  and the Dragon is the Devil.  Marforius. 
What, the Pope? Why is he not in Rome?  Pasquine. 
I speak not of one particular man, but I speak generally.  Marforius 
What do not all Popes generally dwell in Rome?  Pasquine. 
Yea, while they be a live, 
The Pope's dwelling place.  and after their death in the bottomless pit.  Marforius. 
Thou meanest therefore that all those, that have put their confidence in the Pope, and have followed his ways, are dampened, and that the Pope, hath no power from God, but from the Devil?  Pasquine. 
Now thou understandest the matter, it needeth not that I declare the same any better unto thee.  Marforius. 
Thou shalt do me great pleasure to tell me the meaning of those things, that thou hast showed unto me.  Pasquine. 
It would ask to much time, 
Gene. 3.  to open to thee the whole. 
Psal. 17. 73. 90. 103.  But I will tell thee briefly as the time will serve. The Dragon as thou hast heard, is the Devil: 
john. 8.  he is red, through the blood of Martyrs, for he was ever a murderer from the beginning. The seven heads he hath, 
The description of the dragon.  are seven sundry beasts, whose nature they signify. By y● crown & Diadems, are meant the Kings and Princes, that are the devils ministers, to kill and persecute such as defend the honour and glory of jesus Christ: the number determinate, signifieth the multitude: the tail signifieth his followers, and Ministers, through whose labour and diligence he draweth unto him so many wicked persons. The beast, that standeth by him, is (as I have told thee) the Pope, 
The description of the beast.  his confiderate and good Minister. The seven heads are seven hills of Rome, where his seat is, the horns and Crowns, are the Kings, and great Lords, that for his sake and respect, persecute the true servants of Christ, that defend the Gospel. The Leopards skin signifieth his unsteadfastness, and inconstrancie, his bears feet and his lions mouth, signifieth his greediness, his ravening, and his cruelty, the power that he hath of the Dragon, meaneth the force and efficacy of his deceiving, the seat signifieth his kingdom, and dominion, the power he gave, betokeneth the virtue to work wonders, and great signs: that with these three things he may keep the world drowned in darkness. And even as Christ was sent from GOD into the world to save it, 
joh. 3.  even so was he sent from the Devil to destroy it. 
Antithesis.  And as christ sitteth in the Throne of GOD in heaven, 
Apo. 4.  even so sitteth he in the Throne of the devil in Hell. Those therefore, that worship the Pope, & take him so, as he will be taken, & follow his ways, & confess him for Christ's vicar, 
Who have the beasts mark  & wrap themselves in his benefices, and for his sake, kill the defenders of the Gospel: these are they that have the beasts mark, and that have committed fornication with the whore, and all these are with the Devil. And if thou wilt be sure, that it is as I tell thee, read the Apocalypse, and especially the xiij and xvii Chapters, where thou shalt find that he sayeth plainly, that the seat of Antichrist shall be in Rome, 
Rome the seat of Antichrist.  saying: That, that whore is a great city, that in Saint john's time had the whole dominion over the kings of the earth, the which can be none other but Rome.  Marforius. 
That is the matter, that in certain old books, printed long before Luther was ever spoken of, a man may see this beast painted with a Pope's Mitre on his head, I think surely, he that painted it so, did Prophecy even in those days.  Pasquine. 
Ye so he did, 
Apoc. 14.  but Saint john did more plainly prophecy, who saith, that he that hath worshipped the beast, and received his mark, the same shall drink of the Cup of God's wrath and shall be tormented with fire and brimstone, everlastingly. Even as on the other part he sayeth, 
Apoc. 20.  that those that have suffered for the Gospel, and those that have not worshipped the beast, nor received his mark, shall live and reign with Christ for ever.  Marforius. 
Thou sayest then that all Popes go to the Devil, for besides the proofs that thou hast alleged, if those that follow them go to the Devil, it must needs be, that they also that lead them, 
If the blind lead the blind both fall into the ditch.  go thither themselves also, but me thinketh it a hard matter to believe, that they be there all of them.  Pasquine. 
It ought rather to thee a harder matter to believe, that they should not be there all of them: for thou knowest, that two contraries can not stand together. Christ and Antichrist are contraries, how wilt thou have it therefore, that they may be together? That the Pope is Antichrist, thou shouldest not now be in doubt, as well for the authorities that I have now alleged unto thee out of the Apocalypse: as also for that I told thee before in my voyage to heaven, and for y● that Master Bernardino Ochino, 
Bernardin, Jerome, and Theopila●●. plainly pro●● Rome to be the seat of Antichrist.  sayeth, who painteth him out unto thee and for that, which Saint Jerome sayeth, who plainly affirmeth that his seat is in Rome, and for that, which Theophilactus sayeth who showeth, that the Empire of Rome, the conqueror of all other Empires, shall be possessed by Antichrist, and by his manifest works showed unto us, 
A plain proof who is Antichrist.  that he is the very same, to persecute the defenders of the gospel, is among many other, an undoubted token.  Marforius. 
Yet should not (me think) Pope Gregory be there, 
Pope Gregory confesseth that the Pope is Antichrist  for he confessed, that, he that should call himself, Pope, & superior over other Bishops, should be the fore runner of Antichrist.  Pasquine. 
Lo, there is an other testimony, that the Pope is Antichrist, and albeit he said the truth in this point, yet devised he afterward so many lies, and dreams, as Purgatory, Masses, the v●sitations of Rome (commonly called the stations) sole life in Priests and Churchmen, 
Pope Gregory for his lies & blasphemies accounted among Antichrists.  and so many other blasphemies against the blood and merits of Christ, that he may without all doubt, be accounted also among the other Antichrists, who thou must understand are infinite: albeit for his notorious worthiness he shall be called Antichrist, that shall be worse than all the rest, and all the Pope's state, put them all together, yet will he say that Antichrist must come, as Gregory said. It is true that there have been divers Gregory's, and it may be, that some one of them hath been good and honest, but all such as have been Popes, are in the lake that burneth with fire and brimstone in the bottomless pit. They that were the first, were less wicked, but sithence have they grown worse and worse, and the last shall be y● worst of all, 
Pasquine prophesieth truly of Chietti, for never was there nor can be a worse than Paul the fourth.  and I think that shall be the Cardinal Chietti, except the dutch Launceknights come into Italic before, and so make Pope Paul the third to be the last.  Marforius. 
And yet perhaps they will not be taken for the very masters, or heads, for they call themselves, servi servorum Dei, and Providentia divina Papa. P. tertius, and a number of such gay glistering titles, they outwardly show.  Pasquine. 
This was the cause, 
Math. 7.  wherefore Christ said, that outwardly they should be like sheep, but inwardly they should be Wolves, and Saint Paul sayeth, that they shall have a show of Godliness, 
2. Tim. 3.  but in effects they shall be quite void of it. And mark well whether they be made Popes by Gods divine providence or no, 
A woman made Pope.  when there was a woman once made Pope, they are made in deed by the providence of the Devil, and not of God: for God's providence knoweth well enough, 
Herald 5. 6. 7. 8.  men from women, and hath made one only high Bishop, which is Christ.  Marforius. 
Sawest thou that she Pope?  Pasquine. 
Yea marry did I see her.  Marforius. 
And what canst thou tell me of her?  Pasquine. 
Thou must understand, that those things, that in this world, are in greatest highness, greatest felicity, and greatest glory, there beneath, are in so much the more baseness, wretchedness, and shame, the Popes therefore, that in this world could not satisfy their hungry and greedy desire of honour, being in the estate of Kings, and Princes, but would be esteemed above all other men, and above great Lords, and being not contented with this, have lift up themselves, above the gospel, 
Pope's have there Heaven in this world  and made themselves Gods in earth, in how great deepness of misery they are their beneath passeth all men's imagination. And they are therefore so much the more cruelly tormented than other, as that they have been the greatest occasion of the loss of so many people. Thou mightest there have seen them with miters of glowing brimstone on their heads, 
The description of the Pope in his pontificalibus in Hell.  & their other ornaments of their body all of glowing Brimstone, with their Chairs of glowing Brimstone, and they have about them as servants, woes and Devils, and before them have they infinite hosts of those graceless people, that following their wicked steps, are drowned with them in everlasting miseries, all which of them do nothing else, but curse them and ban them. And before this she Pope stand all those Rascals, and seely fools, that sith her time, 
devils can abide no pope's espsciallie no she pope's.  have believed in the Pope's authority, and their are they cast in y● teeth with it, and cursed by the Devils themselves, for that after so manifest a token, given by her from God to the world, as that they should not meddle with Popes, would they yet needs believe them, and follow their cursed ways.  Marforius. 
And have Popes then even in hell, servants to wait upon them.  Pasquine. 
Yea, such manner ones, as I told thee of before.  Marforius. 
Wherein, do they any service unto them?  Pasquine. 
To torment them everlastingly.  Marforius. 
What torments used they to them?  Pasquine. 
To go about to show the torments of those that be dampened, should be even much as to tell thee, how many grains of sand are in the sea, and thou again to stand to hear them, wouldst be so stricken with fear, that thou wouldst not any more give ear unto me. But let this suffice thee, to know also that which Saint john telleth thee, 
Ppoc. 14.  that is to were, that they are tormented with fire and brimstone for ever and ever. Then saw I, 
pageants set up for pope's in Hell. The decree of Pope bonifaco the eight.  in sundry places, divers Arches of triumph, (or Pageants as we may call them) One was of Boniface the eight of that name, for that goodly decree he made, that every worldly creature should be obedient to the Pope as they will be saved. And therein was graven that decree in every point as it standeth, saving the last word, which is. (As they will be dampened,) an other there was of Hildebrande the Sorcerer, which afterward was, Pope Gregory the seventh, 
Pope Gregory the seventh.  for his many and sundry new devices, through the which, so many silly wretches are gone headlong to the Devil, and because also he did so malapertly stand against the great Princes of the world, as Boniface and many other, and almost all of them have done. An other there was of Alexander Borgias, 
Alexander Borgias.  in the which, beside his other notable and famous facts, 
Incest committed by a Pope (and his brother) with his own daughter.  was graven also that worthy and holy act of his, to lie with his own natural daughter Lucrece, with whom also Duke Valentine his brother lay. An other there was of julius the second full of horrible bloudsheddings and adulteries. Another there was of Leo the tenth, 
julius the 〈◊〉 Leo the tenth. Peter jews. Paul the three  in the which a man might see, how the tributes of the great cities of Sodom & Gomorre were brought unto him. And yet was there one much fairer, that was preparing for Peter Lewes, some to Pope Paul the third, and one for his father also  Mar. 
And of the great princes of the world, whom sawest thou?  Pasquine. 
The greater part, and within a few of all.  Marforius. 
What is the cause, that so many of them be dampened?  Pasquine. 
The causes are many, but the principal cause is, that for as much as they have received their powers and dominions from God, as the Scripture sayeth: By me 
* Pro. 8.  Kings do reign etc.: 
† Rom. 13.  There is no power but of god, the powers that are, are ordained of God. etc. He it is that maketh the wicked to rule for the sins of the people. This have not they acknowledged from God, nor have with their good example, and good government, kept their people in the fear of God, nay thinking rather that they did high service to God, have slain such as defend the Gospel, 
The office of Kings and Ruler's.  and the honour of Christ. Whereas they ought rather to have abolished all the sundry se●es of Friars, all Idolatries, the carcases and bones of the dead, such as they call Saints, in the which, they put all their religion, and should rather have regard and care to honest maidens, to the poor, old, sick and impotent persons, relieving them with that infinite richesses, that unjustly and wickedly are possessed by the smeared swarm of shavelings, and aught to suffer or rather to cause jesus Christ to be preached. But they do contrariwise persecute, and suffer to be persecuted such as preach him, and worse do those of these days, than those of foretimes, for these are some for one wordly respect, and some for an other, so joined in league with this wicked beast, that they have more regard to Antichrist, than to Christ. In Christ's cause there is not one, that will once speak a word, 
Antichrist more regarded than Christ.  doubting lest he should be called a Lutherian: but for Antichrist's cause each man will discover himself what he is, against such as defend Christ, calling them Herctiques, and persecuting them even to the death: Marvel not therefore, if they also be condemned by their head, whom they have persecuted in his members.  Marforius. 
Canst thou not tell me any one sundry sort of torments, that these great princes had different from the other? Yea, 
The punishment of Kings in H●ll.  that I can, thou knowest that they will, still above all other things, be honoured, magnified, flattered, and fed with the smoke of clawing talk: In Hell therefore, they are a good part of the time, hanged up in the smoke of that cursed brimstone.  Marforius. 
What, & are not the Popes served with the same sauce?  Pasquine. 
More they, than the other.  Marforius. 
Whom didst thou see particularly? Talk to me a little of some one namely among the rest.  Pasquine. 
Herein will I do, not after thine, but after Plato his mind, who willeth that when a man cometh to particularities he ought to make a stay, for if I would come to those particularly, there should be few alive, 
To tell truth breedeth hatred.  but they would banish me.  Marforius. 
Why and are men for saying the truth, banished by Princes and great men?  Pasquine. 
Yea, and with the worst kind of banishment that they can, and most of all, those that most speak the truth, for they are not content to banish them out of their countries that confess the way of Christ, (which only is true,) but they banish them out of the world.  Marforius. 
Let them therefore remain with the Devil, sith they are there already, and being such manner of men as they be. But tell me, how didst thou know them, being confusely scattered among other, and being naked, as thou hast said before? thou couldst neither know them by their apparel, nor yet because they were not placed in order.  Pasquine. 
I knew them by their sins, the which (as I told thee) are all plainly seen. In them a man might see the sins of great men, 
sins wher● to Kings and great men are most euclined  as for crample, never to forgive injuries received, to work revenge for every trifle, to be occasion of the death, of numbers of their people, to fulfil their appetite, to defile their Uassals wives, to punish the good, to reward the evil, to despise virtue, to favour vice, and such other small peevish faults, and beside that, they were all castin the teeth by the devils, with these words among other. 
Psal. 49.  The man that was in honour hath not thankfully received the same, but was as beasts without understanding, behold his glory cometh not down with him hither below.  Marforius. 
This was the way, to make them to be known to thee for great men, generally: but how didst thou know them one from an other particulerlye?  Pasquine. 
I knew them by the self same token, that I told thee, for as much as their sins are discovered, and the names of every one of them, and this is done foe: their greater torment, for what matter were it, if sins were seen, & it were not known whose sins they were? I tell thee, 
Esa. 47.  they show the filthiness of their nakedness, 
Apo. 16.  and every one is known what he is.  Marforius. 
The Friars therefore, 
Friars and Nouns sore ashamed in Hell.  the Nuns, the lay Sisters, and all the other hypocrites, must needs be full of sorrow, seeing so many, and so grievous of their abominable wickedness discovered, which in this world they have had so great care to keep close.  Pasquine. 
Thou mayest be sure of that.  Marforius. 
Saint Benet's Monks should there find themselves much deceived, in that they obeyed their holy Abbot, in that godly saying. Zion cast, tamen cautè.  Pasquine. 
They are themselves deceived, and all other, that have said, that a fault closely done, is half pardoned.  Marforius. 
Thou shouldst me think therefore see, many goodly things of Friars, and of their lovers.  Pasquine. 
Nay I saw things that were so filthy, that they were to shameful even in very Hell. There mightest thou have seen how Friars meddled with Nuns and lay sisters, 
A beadroll of the unspeakable filthiness & other mischiefs daily committed by the Pope's religious ●able.  and with worse, thou mightest have seen the murdering of young babes, and because their dishonesties should not be discoured, y● mightest have seen that they were cast into the jakeses. Thou mightest there have seen also one Friar teach, one woman the way how she should not conceive with child, an other, Friar taught an other woman the way to destroy the child in her body, an other Friar taught an other woman, the way to poison her husband. This Friar gave to his woman some of his holy Oil, to work enchantments to those of the house. One Friar gave to his Leman one of his consecrate Hosts, for the same purpose. An other killed a whole household, with giving them things to eat that should make them sleep, because he would not be seen go into the house, to play the knave with the good wife. One false priest feigned that our Lady had wrought miracles, because there might be some offerings brought to her by the foolish ignorant people. An other persecuted the Christians, and preached against the truth, because he would be made a Bishop or a Cardinal. another false knave in confession caused a simple foolish woman to give him her money in keeping, and afterward denied it to her. another Friar sat tooting in the bosom of a simple young Maid (whom her foolish mother had brought to be shriven) that she might begin to learn some of the friars knavery. An other in confession persuaded him that was sick (peradventure more in his soul than in his body) to leave his goods unto their Monasteries, depriving thereof the true and lawful heirs. This good son wished his own father's death, that he might do after his own mind. That Nephew killed master Parson his uncle, the sooner to succeed him in the benefice, that afterward he must leave unto him. That woman defiled her husbands bed, and this good man his wives. That wicked and naughty servant betrayed his master, to whom he ought by God's commandment to be obedient, and faithful. Thou mightest there have seen, Simonies, Sodomies, Ipocrisies Robberies, Schisms, Apostasies, and those, more in the polleshorne Prelates than in all that other. Then saw I in divers parts, divers signs of victory. There was to be seen, graven the glorious cognisance, of the canon of Turney: who after his death left a book, wherein he had noted, the name and house of two hundredth women of the chiefest of that City whom he had enjoyed at his pleasure. 
A chaste canon.  There was also to be seen, how a false thief a Friar in Friesland, had put into the heads of the foolish women this opinion, that they must give to the Church the tenth of all things, and even in like manner, 
Tenth nights paid to the Church men.  the tenth night as they do to their husbands. And how also an other traitorous Friar with an host poisoned, brought to his death Henry the seventh Emperor of that name. Then heard we a noise, a busteling, and such a confusion, that we thought, 
An Emperor poisoned with an host.  they would have made a Pope.  Marforius. 
Whence came that noise?  Pasquine. 
From the devils, 
devils keep Consistory.  who kept consistory.  Marforius. 
Knowest thou what things were treated of?  Pasquine. 
They treated of those self same things, that I told thee, were treated of in that council, that was kept in the Pope's heaven. They cried all with one voice, down with the Lutherans, as Rebels, enemies, and destroyers of the infernal kingdom. And one of them, proclaiming silence, (such as in that place could be,) said. Cursed Devils, you know, that from the beginning of the first man hitherto, we have had always tribute of the world, 
An oration of a devil.  and when our kingdom did most flourish in riches, came that great enemy of ours, whom here below we can not name, and utterly destroyed us: we then with our subtlety, and earnest travail, stirred up so many sundry sorts of Friars, & therewithal our wicked brother Antichrist, by which means, so many and great tributes so freshly came from all parts unto our kingdom, that it is now become more rich, than ever it was before. But last of all hath our enemy, beginning on the north parts, raised up so many of his faithful in all Europa, and almost throughout the whole world, who have discovered the Pope to be Antichrist, and his Friars to be hypocrites, that you see, that the way, that leadeth down hither, and that in times past was, wont to be so well trodden, is now become full of, grass, and thorns, and if we do not provide the better, will be altogether shut up. True it is, that our brothers the Dominicanes, and other many, and our wicked brother Antichrist with his members the Cardinals, Prelates, and all other with shaven crowns, and the princes also of the world, do all their endeavour, in our furtherance and favour, killing the well-beloved of our enemy. This notwithstanding, it is your office and duty, to prick forward with all the power you can make, our ministers, the Friars, priests, and all such as be joined in league with our faithful brother Antichrist, that they (more now than ever they did before) do persecute, imprison, and drive out of the world, all those, that give to our enemy only the praise, that (under divers Images,) was want to be given to us, those also that have charity, that do forgive injuries received, that do give great alms & other like works, to us most contrary, that by these means the number of our enemies may be diminished, & the number of our confederates increased. Here against spoke the other devils, saying: that things must not so be done, for we see already quoth they by plain experience, that the more those men are slain and destroyed, the more they do increase. Then spoke an other Devil. And why quoth he, take we such thought for this matter? Have not we our ministers the Market monsters, that work better for us, than we ourselves can desire? Is not the City of Rome yet in his chiefest glory, the which we may call our infernal jerusalem? One Devil spoke against this, an other against that, so that being all full of wrangling, & confusion (even as is it the use in Friar houses) they departed all without any agreeing. Yet did they all apply themselves, some in one sort, other in an other, to cause the number of the dampened souls still to be increased, albeit not one of Christ's sheep can perish. How fowl these things were to be seen, how great fear and horror they brought with them, there is no tongue that can express it.  Marforius. 
I believe it well, but sawest thou any other thing, that may be told?  Pasquine. 
I saw many other things but amongst the rest, 
The catholic Church, Christ's espouse.  even as in God's true heaven, I saw the Catholic Church of the faithful, to be the espouse of Christ, even so saw I in the bottomless pit, the Malignant Church of Rome, to be the devils whore. And as that was in the world, 
The malignant Church, the diveles whore.  in so great trouble, & is now with her most sweet espouse Christ in unspeakable happiness: even so, this malignant Church, that was in the world in so great feliciie, is now with the most cruel devil in unspeakable pain and sorrow.  Marforius. 
Didst thou know there below no one friend of thine.  Pasquine. 
No friend of mine, but I knew in deed a great number of these seely shéepishe seely women, that thou seest go all day up and down, with a Reed in their hand, of whom if thou demand whither go ye good mother B? they answer, 
Stations are certain churches where pardons be granted.  I go to the Stations, for the souls of my father & my mother. I knew there john Ecchius, I knew their Pighius I saw there Albert Bishop of Chiozza, there saw I Gilbert Bishop of Verona, I saw there many of the Sorbonists of Paris, and I saw there, to tell thee at a word, all those that in my trance I saw in the Pope's heaven, I saw them (in their right being) in Hell, where they are in so great a depth of miseries, torments, and sorrows, that we while we be tormented by them in this world, ought yet to have great compassion of them, & pray to the Lord for them, that he vouchsafe to deliver them out of so great misery.  Marforius. 
Was there nothing said to thee, by any one that knew thee?  Pasquine. 
There were many of them, that desired me that I would tell their kinsfolks that are here, that they should not follow their footsteps, that they might not come afterwards into those torments, and the Bergamaschi prayed me hearty that I would give warning to their heirs, that they should spend no more money in Masses, nor in any other thing, for their souls, for in any wise the Money is cast away.  Marforius. 
What answer madest thou to them?  Pasquine. 
I said, they have the Gospel, 
Luc. 16.  to the which if they give no ear, less will they give ear unto me.  Marforius. 
So answer Abraham to the rich man, but what said they to this?  Pasquin. 
They gave me most boiling sighs, for answer: they renewed with double force, the doleful woes, their torments were doubled, their flames of fire increased, the smoke and stink grew still greater, their sorrow waxed more vehement, they cried our Misericordia, and were not heard, their weeping and gnashing of teeth augmented, they called and cried for death, and all in vain, every thing was death, their howlings grew greater: every thing was fire, every thing was smoke, every thing was Devils, every thing was sorrow, tormenting, misery, rage, and so great infelicity, that because I was neither able to see it, nor hear it, sith the very Devils, themselves were weary of it, I prayed mine Angel that he would bring me back hither again, and so it was done.  Marforius. 
When thou begannest to talk, of thy going to Hell, thou didst promise me to tell me, how thou didst to come back again. Now it is time, that thou tell me it.  Pasquine. 
Knowest thou not, that the scripture saith. That the gates of Hell have no manner of power against the Church of Christ? 
Math. 16.   Marforius. 
Yea,  Pasquine, 
The gates of hell could not therefore hold me in, but that I did come out.  Marforius. 
Did the Angel then forthwith leave thee?  Pas. 
No, for he came along with me, even unto Prima porta, talking with me of the things we had seen: and he promised me, to cause me in the like trance also, to see the destruction of the world, and the dreadful doom of jesus Christ.  Marforius. 
Oh I pray thee, when that time shall be, make me partaker thereof I hearty beseech thee.  Pasquine. 
I will without doubt. It is now time for me to be going my ways. Adieu good brother.  Marforius. 
Go in the lords peace. To whom with all heart, tongue and pen, be given all praise and glory both now and for ever. Amen.  
FINIS.   

Questions of Pasquine to be disputed in the Council now holden at Trent.  
PAsquine having now of late years put for the many matters and in divers manners, because he hath spent his words in vain, doth now therefore propone certain questions to be disputed, of the which he desireth to be better satisfied, for that he heareth, that they are very often called in controversy. And first  
1 Whether the ●inginge that Friars make every day, may rather be called labour and toil of Asses: and a travail of the body rather than of the mind.  
2 Whether the Canons (or Prebendaries as we call them) coming to sit in the Quéeres and Churches for the gain they have thereby, do receive their reward in this world.  
3 Whether Resignations, permutations, chopping and changing, and such coming to benefices as now is daily used, be Simony.  
4 Whether such as say and sell Masses for money, may be compared to judas that sold Christ, or to the Porters of Paris that in every street offer themselves to hire, and cry. A new master a new.  
5 Whether it be to be suffered, that Friars and nuns should marry, sith Christ said that all men could not comprehend that saying.  
6 Whether it be perilous and not to be suffered by Citizens, that the fat and well fed Priests, & such as are full of idleness, & lascivious living, should dwell so near them without wives of their own.  
7 Whether it be needful in any City to have so many thousand of Massemombling priests, of which, few or none, teach or can teach the Gospel, sith Christ commanded his Apostles, as their very duty and office, saying. Go ye preach the gospel. etc.  
8 Whether such as instruct not the people, that is to say, which do not the very true office, that belongeth to the Church, may receive and enjoy the goods of the Church, or are to be called thieves and Robbers  
9 Whether that, granting the justification by faith in Christ, purgatory be overthrown and all that is built thereupon.  
10 Whether there be in all Europe any one Bishop, that doth his office in such sort, as was prescribed by the Apostles.  
11 Whether the Bishops that are careless of their flock, & fall only to flaying their sheep, may be called true Pastors, or Hirelings, as Christ sayeth.  
12 Whether the shaven crown, and the smearing of priests hands, be the beasts mark, whereof the Apocalypse speaketh.  
13 Whether the School doctors, that take no pain with their doctrine, but are ever up with Cherubin and the Angels, aught to be called rather Speculatours, than Practitioners.  
14 Whether such as would not have the holy Scripture to be read by the people, do fret and rage's with in themselves? that such books are abroad.  
15 Whether the. xxi●j. Chapter of Matthew may be applied to the Divines, Friars, Priests, and all the rest of the Pope's rabble, of our tyme.  
16 Whether the persecutors of the Gospel and the truth in our time, may be compared to the pharisees which sought the death of Christ & his Apostles.  
17 Whether, the like matter do not now in these days stir up the Papists against the truth of the Gospel, as is recited in the Acts of the Apostles, concerning Diana of Ephesus.  
18 Whether that saying of the Gospel. Beware of false Prophets: 
Math. 7.  And that also of Peter. That through covetousness they shall make merchandise of you with feigned words, 
2. Peter. 2.  and many other like places of the Scripture, do rightly belong to the whole swarm of shaven Papists.  
19 Whether that which Christ speaketh in the 24 of matthew, of many false Prophets that shall come, may be understand to be the sundry sects of Monks and Friars, who, some by one way, some by an other, some by the help of this saint, and some by that saint, go about to come to heaven.  
20 Whether that which Paul foretold should come, 
1. Tim. 4.  that in the latter times should arise men of evil conscience, forbidding matrimony and meats, (which God hath created to be taken with thanks giving,) may be meant to be of the Pope, which hath forbidden all these things.  
21 Whether Friars and all the rest of the smeared shavelings, having been so often taken with the manner to use deceit, and to mock the simple people with new found miracles, be therefore any more to be trusted afterward, according to the old rule: he that is once a false knave, it is marvel if ever he be honest man after.  
22 Whether that saying of Daniel of the Abomination of desolation standing in the holy place, 
Math. 14.  may be aptly applied to the Churches of our time, in which the Pope s●lleth heaven for money, which is seen to be the greatest & most unspeakable abomination that can be.  
23 Whether it be true that their Church as they say can not err, and yet they confess themselves that there are many abuses, which their Church hath hitherto brought in, and also increased.  
24 Whether the Pope with all his religious rabble, be the true Church of Christ, sith they follow christ neither in doctrine nor living.  
25 Whether the Pope be the man of sin, & the Son of perdition, that sitteth in the temple of God, & exalteth himself above all that is called God, as Paul saith in the second epistle to the Thessolonians the second Chapter▪ Sith that place can not be understand of any Tyrant, that by force of arms rageth or spoileth, but of him that under colour of Religion, putteth in ure his infinite Tyranny upon the minds and consciences of men, that under pretence of holiness doth make and determine what he listeth: which long time hath flourished and triumphed in his ruff, because he was not known, till at the last in his due time, he is discovered & revealed by the spirit of God's mouth: that is to say, through the preaching of the gospel.  
26 Whether the Pope be that great whore with whom the Kings of the earth have committed fornication: and with whose cup of her abomination, all nations are drunk as the Apocalypse saith.  
27 Whether the Pope be that little horn that hath eyes and a mouth speaking great things, 
Apoc. 17. 18.  that Daniel speaketh of.  
28 Whether the Pope being Antichrist, may be Christ's Urare.  
29 Whether Monks, Friars, and all the rest of the polleshorne Papists, be those merchants of whom the Apocalypse speaketh.  
30 Whether the Pope's Sea, and the Court of Rome, which is so defiled with all manner of filthiness, may be called Babylon.  
31 Whether a man may believe, that the Pope meaneth or can call, a godly and free general Council, in the which so great an overflowing of evils and mischiefs, as he himself hath brought upon the world, may lawfully be purged.  
32 Whether Pope P. who is reported to be most covetous, do at any time think of God, sith Christ saith. Where your treasure is there is your heart also.  
33 Whether the Pope that is guilty of heresy, 
Math. 6.  Idolatry, and blasphemy, may be head and judge over a Council.  
34 Whether Peter Luis the Pope's son, whom all men say to be a most filthy Sodomite, be worthy to be chief Champion and captain of the Church.  
35 Whether it be expedient for the Christian common weal, to take away from the Pope his kingdoms & dominions, that thereby it may be seen whether he will return to the ancient office of the church.  
36 Whether the Pope would have Germany, yea, rather all the world destroyed by wars; than that his tyranny & power should be any whit diminished.  
37 Whether it may be doubted, that the Papa●●●, and the great beast will not shortly have an overthrow, as the Scripture saith, sith long sithence Boheme, and almost all Germany, all Denmark, England, and scotland, have fallen from her, and secretly France, and Italy.  
38 Whether the French king have just cause to forbid that no more money henceforward be carried to Rome, sith Popes have in times past being furnished with the riches and armure of France, made war upon the French.  
39 Whether the Pope dispensing all things for money, may be called Pope penny Father, and therefore be suspected of Covetousness.  
40 Whether there may be any hope of goodness conceived of the Pope's recovery, and of his sworn shavelings, sith Christ denieth, that blasphemers and such as withstand the truth against their consciences, can be healed.  
41 Whether the primacy of the Popes see, be lawfully come by, sith it was gotten of Phocas the Emperor, who was a murderer, & secretly and with great treason slew the Emperor Mauritius his Lord.  
42 Whether the Pope, Cardinals and Bishops be or aught to be called Christ's spouse, sith they keep at home so many whores and boys.  
43 Whether if Christ were in these days among the Papists, he should be crucified again as he was by the Scribes and pharisees.  
44 Whether that Pope that made the decretal De duobus luminaribus magnis, be to be compared with them that built the Tower of Babylon.  
45 Whether Pope Innocent the eight, that was utterly ignorant and unlearned, might be dispensed with, to say mass.  
46 Whether Pope julius the second who was a warrior, did plainly show that Antichrist was already come, and that it needed not any longer to look for him.  
47 Whether Pope Lion the tenth a very Sardanapalus, might be compared with the rich glutton.  
48 Whether Pope Clement the seventh, who was the match to kindle the fire of wars between Princes, filled up the measure of his forefathers.  
49 Whether Pope Paul the third who wholly was given to Necromancy, may be excommunicate.  
50 Whether it be to be believed, first that the Pope wisheth from his heart the concord of Princes, sithence his foregoers, were ever the beginners of wars: Then, if ●he wish it, whether it be for the common weal sake, or for his own private cause: Lastly, whether peace made by his request may either be of any continuance, or else have any good success. For that Christ sayeth, 
Mat. 7.  that an evil tree can bring forth no good fruits.  
51 Whether the Pope's purpose, when he seemeth to go about to reconcile Princes, be like unto that counsel which the Devil put into pilate's wives mind, 
Mat. 27.  and that was, not because the death and torments of Christ did any whit grieve her, but because she saw that her kingdom and tyranny suffered violence, and such hurt as could not be recovered.  
52 Whether the end of this alteration of our time can be any other than sorrowful, horrible and lamentable, ●ithe the filthiness of the Antichristian and Popish kingdom is so terrible and incomprehensible, and the obstinacy so outrageous as can not be spoken.  
53 Whether the writings of Sadoletus: and other that hitherto have valiantly defended the Popish church be to be accounted suspect, sith now they suffer honours and dignities to be given by the Pope, whether they will or no.  
54 Whether the Pope, that now at the last hath granted a legate to France, could well skill of that which was wont to be said, that is to say: Of two evils (that is to mean the Patriarch and the Legate) the least is to be chosen.  
55 Whether the Pope if he knew that it would come to pass that the Emperor and the French king would not join their forces together, and help him against the Protestaunts, that he would once speak of peace or of a general counsel.  
56 Whether it may be confessed that God for our wickedness and ingratitude, is not highly offended with us, sith we see all our counsels and devices have so evil success, and war to arise in an others neck, one mischief after an other, and all our purposes, upon the sudden to quail, & so to be eftsoons confounded with new lets, that we cannot see which end to begin at.  
57 Whether that kings and Princes, who albeit in this most clear light in these days can not but needs know Antichrist, and yet do not only dissemble, but also seek by all ways & means to pleasure him, and be at the beck of so open an enemy to the truth) ought to fear y● as in time past God took from many Kings both their kingdom and people, so he will therefore deal with them.  
58 Whether it be to be believed, that Monks and Friars do purpose or can find out a true and godly reformation, as long as to their counsels and deliberations, they admit such as for many causes are the Popes own dearelings, and that they will rather suffer any thing, than either to lose any jot of their riches and commodities, or else to have their wickedness and knavery discovered.  
59 Whether the Pope, who by Cardinal Contarine, at Ratisbona after long contention in matters of religion, willed that all things should be referred to a general Counsel. And when the Princes of the Empire determined to have a national Counsel, if the same general Counsel began not within seven Months, stoutly withstanding their decree, did evidently show what might be looked for at his hands, and what his meaning was.  
60 Whether when the same Cardinal Contarine said in a certain writing of his to the Princes of the Empire, that he hoped that it would come to pass that the Protestaunts would return to the lap of the church of Rome, and they likewise in a writing of theirs made answer again in a writing of theirs that of all men they would never do so: whether afterward I say needed any talk between them for the matter.  
61 Whether any aught in these days to be offended, because the doctrine of the Gospel seemeth to bring dissensions and alterations, sith that Christ saith, that the same is a singular token and most plain demonstration of his word, 
Math. 10.  which is to send the sword, and not peace, and to set the son against the father, and the daughter against the mother.  
62 Whether that argument be of force, which many in these days do hold▪ that it is not to be believed that God would have our forefathers to err until this time, and to be without the true doctrine, for as much as by the same reason it may be asked, why the same God hath suffered Africa, and all Asia, to fall into so horrible darkness▪ after they lost the light of the Gospel and new doctrine brought in. For it must be confessed, that all that remained after the preaching of the Gospel was only in Europa the third and least part of the world.  
63 Whether such as are in these days put to death in many places, be very heretics in deed: and albeit, they be such, whether they ought to be put to death or no, for that Christ doth expressly command, that we suffer the cockle to grow with the corn, & not to root the same up.  
64 Whether the decrees of the Fathers & of the Counsels ought to be referred and examined by the prescript rule of the gospel, 
1. Cor. 3.  sith Paul so plainly said, That other foundation than that was already ought not to be laid, & yet should it come to pass that many there upon would build, some gold, some stouble, some wood.  
65 Whether those solepmne and ordinary disputations of the Sorbonists, do any thing profit to the understanding of the holy scripture, sith they are altogether idle questions of vain things, crooked, more than supercelestial, crabbed, and Seraphical, the which neither they that speak, nor those that hear them, do at any time understand, and albeit they do understand them, yet are they never a deal the better by them, or the better learned.  
66 Whether if the Pope would at any time suffer in a general counsel (if any shall hereafter be) any one article to be pulled away from him, that then it might not be truly said & affirmed, that he is not the Church, forasmuch as hitherto he standeth stiff in defence, that the Church can not err.  
67 Whether the Church, that is to say, a congregation of people may err, forasmuch as it is proper to man's nature to err & fall. Then if it can not err, for that they allege, where●two or three are gathered together in my name etc. Whether then the Consistories of Popes, Cardinals, and Bishops may err, sith these many years they have called their counsels, not to set forth Christ's glory, but more & more to confirm and establish their riches and dignity, sith y● the scripture telleth that in the latter times should spring horrible errors.  
68 Whether in matters pertaining to faith and our Salvation, any other thing ought to be commanded beside the gospel, 
Math. 7. 24. 61.  sith Christ commanded that his only son should be head and none other. And sith also that Christ commandeth us to beware of men and of their doctrine.  
69 Whether sith we plainly see into how fowl stinking abominable errors we are fallen, since we left the prescript rule of the Gospel, and opened the way to all man's traditions: we ought not to have great cause, seeing so many mischiefs and inconveniences before our eyes, to become wise, to give place, & casting aside all haughtiness of mind, give over our selves wholly to him, which only cannot err, & who commanded that in his commandments we neither turn aside to the right or left hand.  
70 Whether it ought to be confessed, that it is a great miraculous mystery, that religion, (which now is in disputation, hath of so small & f●eble beginnings as by one man only who was notoriously condemned in the beginning and counted as an abjected to the whole world or rather as a pray laid forth to all men) hath so spread itself and grown to such a greatness, that such as have been against it & withstood it, may not justly be afeared, if they have any wit at all.  
71 Whether such as will seem to favour the gospel, thereby to be thought that they know much, and do for all that flatter such as stir up persecutions, may be compared to Herode who made more conscience to break his unlawful promise to a cost, than to save the life of so holy a man.  
72 Whether that saying of the Gospel who loveth his soul in this world, shall lose it. etc. may not aptly agree with the fine worldly wise heads of our time, who for the doctrine of the Gospel, will not for any little suspicion thereof receive loss or displeasure but live pleasantly, and quietly, & keep their riches and promotions untouched.  
73 Whether such as in these days do confess that there are errors, and in the mean time do not only contemn, but also condemn such as do show them those errors: be like unto the pharisees that said to him that was borne blind and had received his ●ight, 
john. 9  of Christ, we know that God spoke to Moses, but who this is (meaning Christ) we know not, nor whence he cometh.  
74 Whether such as for certain opinions in religion have stirred up horrible persecutions, & are become so mad therein, that more cruelty cannot be devised: may not very well, (if they will acknowledge their offence, confess that they are the beginners & author's of so outrageous & merciless butchery and slaughter.  
75 Whether that saying of the Gospel (lest haply the Romans come & take away our place) john xj. do hit just, such Kings and Princes, as will be borne in hand, that if they receive the gospel, it will come to pass, that their people will rebel and not be obedient.  
76 Whether that which Paul speaking of the doctrines of Divelies, which he in spirit foresaw should arise, do serve right for the Papists? who for their traditions, 
1. Tim. 4.  slay, and in sundry sorts do torment men, which is the very nature of Satan▪ who is delighted with murder and blond, and whether the Protestants who persecute not their enemies, are not much to be preferred before the Papists, especially sith they have both strongth and richesse, wherewith if they were so disposed they might show violence and cruelty as the Papists do.  
77 Whether the Pope in this of all other the most pestilent time of wars, calling his Cardinals and chiefly the French to Rome, for a counsel (as the show is made) to be holden, d●o penly mock the world, sith in time of peace he made no manner mention of a Counsel, and now he doth it because he seeth & knoweth that it is impossible to call them together, & especially sith he used the self same fine fetch, the last wars now past.  
78 Whether the old and new Testament did every where of it, beat into men's heads, or command such manner of Articles, as the Sorbonistes of Paris of late years made and caused 〈…〉 by Parliament, whether the same divines wo●●● forbid that the Bible should not be printed in th●● french tongue.  
79 Whether the Sorbones of Paris, (who as it is said wrote to the Pope, and grievously complained that in restoring and upholding their Church, which was about to fall, and would very shortly have lain in the dust, they were forsaken by those that should most chief have helped them) deserve that punishment, that in times past, Bede the Divine had.  
80 Whether the same Divines, (in despite of whom though they gain said it as loud as they could cry, the french king willed and commanded the Bible to be translated, printed, and set abroad in the vulgar tongue) may not now be afeared, that their king conceiveth an evil opinion of them, and think that they (because they went about by a thousand s●eights and devices to hinder so Godly and necessary a work) are in breeding some monster, and that they can not abide the truth: especially sith the said king is not ignorant, how grievously they took it a few years past, when by his bountiful liberality, professors of divers tongues were instituted and appointed: & that he heareth not often times as occasions serve, what trouble & business these unlearned & witless dolts, put the good & the learned men unto, which Asses when they writ or speak any thing, do cause all men to scorn, and make men loath and also abhor them.   

Imprinted at London by William Seres Cum privilegio ad imprimendum solum.