A Mystery of Iniquity Disclosed and Confuted

A mystery.
• 1 The Genealogye of heresy.
• 2 Compyled by Ponce Pantolabus

The opening.

O Therwyse can I not coni • cture of Pantolabus / but that he hath put forth these precious poesyes of some set purpose / either to be seen a famous poete / or else to appear a mighty upholder of the Popes holy church. But if he thinketh herein to have mynistered unto his native region of England a doctrine of christen religion / he wonderfullye deceiveth himself. What they will s • me to be by the towche stone of God's word / the sequel of this boke shall declare. I think nō other than the very doctrine of devils / y ^• lies of a popish hypocrite / the errors of a cruel Antichrist / the filthy drink of the whores cup of Babylon / and the stinkynge fruits of the bo • tomlesse pytt. Expende first of all the title of his tragedy / which ys / the Genealogye of heresy / and ye shall find in yt small goodness I suppose. Saint Paul ernestlye admonished his derelye beloved disciples Tymothe and Tytus in any wise to shurne Genealogyes and fables as things most super • luouse and vain.

2 Panotlabus as one of a contrary spirit and judgment hath not only taken this for bydden office upon him / but also used yt here in a moche worse kind. For there is yt spoken concerning. Iudaysme or vnnecessarye doubts in Moses law. Here doth he usurp yt in blasphemous raylinges and unshamefast lies against them whose lives were moste innocent and godly. He showeth himself therefore in this not only a spyghtfull adversary unto Paul's learning / but also a cruel enemy both to Christ & his king / mynistrynge unto that people such doctrine of deuilyshnesse / of whom the one is the head the other his depute / in that he is under him a christen governor. Of this vnwholsom title is yt easy to judge / what the fruits are thereupon following. Lete the Reader therefore mark them / and beware of those false Apostles which bring them such messages of mischief. The Genealogye of Pantalabus now followeth in course.

A mystery.
• 1 Blynde obstynacye.
• 2 Begate heresy.
• 3 By a myschaunce
• 4 Of dame ignorance.
• Malicia eorum excecauit eos. Sap. 2.

The opening.

A Monstruouse beginning hath this Genealogye declaring at the first flushe both the mōstruouse heart of the author / & also the monstruouse nature of that malignaunt church of Anticrist / of whom he is a professed member. Non other fruit can the ill tree render / I se well / than his own froward nature permitteth hi. For naught is yt not that many excellent writers in discribinge Anticristis kingdom / hath called yt a false / filthy / fleshly / whoryshe / preposterouse / prostybulouse / promiscuouse / and abhominable generation. Here is the child said to beget his father / or the sons child his grandefather / & all in y ^• femynine gendre. Wherfor yt is like to be a strange hindered by that time that it be all brought forth. For here is blind obstinacy reported to beget heresy / & yet was heresy many years in the world before him. Non canbe obstynate in error before he doth err / nor wilfullye resyst y ^• verite before he doth hate it.

2 Rather should heresy therefore seme to bring forth obstinacye / than obstinacye to engendre heresy. For after the vocabulystes Tortellius / Valla / Perott{us} / Polycattus / Crestonus / Calepinus / Guarin{us} / & such other vocabulystes: heresis / is not else but a choice / opiniō / or sect. Not moche unlike unto this doth Saint Luke use yt in the acts / and Saint Paul also declaringe himself there a pharyse. Be it ones cowpled withean obstinate frowardness or a willful resistance of the open verite / no longer is it an heresy / but an obstinacye / rebellion / or diuisyon. Thus doth the scripture call the adversaries of God's truth • on heretics / but false prophets / sewde apostles / deceitful teachers / and Anticristes. Therefore goeth Pantolabus vnlernedlye to work in his Generacion of heresy. Rather should he have begōne at the denyll which first begat darkness / and so have gone forth frō darkness to ignorance / and from ignorance to error / with his bretheren in the captivity of Babylon. Or else frō Anticrist to avarice frō avarice to symonye / & frō symonye to heresy in that vein. And in so doing / he might at the las • have found out his own stinkynge sodomitycall generation.

3 If this course had not pleased him for y ^• obseruacion of his meters / because he is a poete lorrel / he might have taken this way with him. The false generation. Of the popish nation. Begonne by the devil. The grounder of evil. Of envy and hate. The devil first begat / The subtle serpent / Or worm pestilent The serpent by Cayne / Gote the kyndered vain / Of bretheren untrue / That gods servants slew. And so forth with the carnal children of 〈◊〉 / with Cham / Nem roth / the Sodomites / Ishmael / Esau / Pharaoh / Manasseh / Antiochus / Phassur / the pres • es of Baal & of Bell. Herod / Caiaphas / Judas / Simon magus / Bariehu / Diotrephes / with their successors the Pope and his college of cardinalles / with his smered swarm of shauelynges both pylled & pye pecked. But this sort he cowde not find out / his eye sight is so ill on that side. If blind obstinacte were not his father I marvel / so moche light of the verity being a broad and heretayninge so little. I dare boldelye say he was his leader & his great prouoker • ohā he made this work. I think all discrete readers will have y ^• same opinion of him in that point that I have here. Judge thā whether he be out of his own Genealogye or nay.

4 Dame ignorance whom he here verefyeth to be y ^• mother of heresy / should seme to have a great stroke in him / all circūstaūces marked / to make up the generation towards him. The myschaunce whereof / though it be not perseyued of him for wāte of grace / yet is it known unto us by the fruits here. For never had we known what Pantolabusis / had not these poesyes declared him. All contrary is he in opinion to the ancient doctors / if he thinketh that the old heretics were ignorant & unlearned. Saint Jerome reporteth of Tacianus / that he famouslye taught the art of rhetoryck / and that he also wrote innumerable works. Marcellus was excedinge wittye / and Sabinus was naturallye eloquent. Basilides compiled more than. xxiiii. volumes upon the scriptures. What Justinus saith of Marcion / Hireneus of Montanus / Tertulyane of Valentinus / Cypriane of Novatus / Saint Augustine of Donatus Faustus and Felix. Saint Cyryst of Nestorius / Pelagius / and Eunomius and other doctors of Arius / Eutices / Fotinus / and such other it were ve • ye moche to write. And as concerning Wyclef / Hus / Luther / Melanchthon / and their felawes here regestred / it shall here after appear what they were. So that it shall well be known that dame ignorance keepeth house rather with Pantolabus and with other of his f • llawes more in papistrye / than with them or with such as they be in their sort.

5 The text that he boroweth here of Sapience / Masicia corum exce • auit / is as insypientlye bestowed / as it had been in the hand lynge of a moste insipient alle. The wise man speaketh it of them which cruelly oppresseth the rightouse for rebukinge their evils / taking for their authority the laws of vnrightousnesse. And of such as examineth them w ^t spyghtfull rebukes and torments / so condēpninge them to most shameful death. Their malice (saith he) hath blinded them. So that it pertaineth whole to the blodye generation of anticrist. Behold therefore the blind understanding of this papist / howe he giveth it to blind obstinacye / therewith to beget heresy of ignorance. Think ye not this scripture well handled? yes / and the devil of hell should have had the handelynge of it. yet is he nō heretic among the bishops / nor his boke found evil / but put forth by the kings pryuilege as a necessary doctrine of their holy church. O England England / miserablye plagued artthou to have such leaders. Praye to the eternal God to better it / and reap̄t thy vnthākefulnesse past / least thou perisshe with the wicked. Mark that followeth in the next clause of the same Chapter of Sapience. Etne scie • unt sacramenta Dei &c. And ye shall find there that they which should be your instructors / understandeth not the misteryes of God. They neither hope for the reward of tightousnesse / nor yet regard y ^• worship that the saints shall possess.

A mystery.
• 1 Herefye begat.
• 2 Stryfe and debate.
• 3 Debate and ambycyon.
• 4 Begate supersticyon.
• 5 Odium suscitat rixas. Prouerb. 10.

The opening. 1.

BOldelye passeth forth this blind poete with his prodigyouse poesyes / to non other ende but to seduce the simple. Nedes will he have heresy the father to strife & debate. And I am not against it in that unlearned kind that he taketh it in without the authority of all good authors. But than I would not have him to forget that heresy also begat y ^• Popes power / with purgatory / perdones / & pylgrymages. He begat popish priesthood also of dame deuylyshnesse to sing. Masses at callettes heles for all christmas hooles. For souls they may • well destroy / as they daily do innumerable / but non can they save by there Masses. If their heresy hath not begotten all abominations of Idolatry in Images / rodes / and rellyques / shrines / sorceryes / and subtyl • ees / besides their bastards a broad / whose heresy hath done it? If their he resye begat not the gapinge rode of boxleye / the duckes blood of hayles / the worm • aten ladye of walsyngham / holy Thomas Becket the trayter with a thousand such other / besides their holy occupȳge in Sodom and Gomorre / many men are sore deceyned.

2 And as concerning strife and debate / who hath engēdred more mischief therein thā they? which to bring their purposes to pass / hath subverted so many lands / destroyed so many dominions / subdewed so many emprours and kings / besides their poysoninges / puttinge out of eyes / and shaninge the right inheritors into monkeryes / sometime y ^• father sometime the son / sometime y ^• dowter / sometime the mother / for non have they spared in their furyes. yea / within the realm of England who cawsed king herolde to be slain / king Johan to be poysened / king Richard the seconde to be famished / and in a manner all other kings to be vexed of their commons but they? was Jack Srawe and Wat Tyler with such other scysmatyckes / & now in our days master Ask and captain Cobbler / raised by any other than by their oiled owlyshe generaciō? No truly. For if they were / the kings laws hath done them wrong / to hange up so many in rochettes / whodes / cowles / and typpettes / so small reverence had to their vnccions & shauinges.

3 This seemeth Pantolabus to conferme in the next time following / though he doth not so utter it. Debate / (saith he) and ambiciō begat superstition. And he telleth the truth of it / though it be somewhat vnlernedlye for lack of godly judgment. For in deed after the papists had by there manifold s • ysmes and diuisyons ones gotten the over hands of princes and worldly governors by a title of spiritualte / so crepinge into the weak consciences of men. They began anon after ambyciouslye to regne. Not only there exaltyng thenselves a boue God / & their own stynkinge tradiciōs above his eternal verite / but also they outwardlye auaunced themselves by a mundy all Monarchy of pride / Pomp / & vain glory. Than mustered they in their myters / they sailed in their sylkes / they glyttred ī their goldes / ruffled ī there rochettes / flickered in their furs / and ratled in there rings.

4 And to maintain that lucyferouse estate of spiritual wickedness in the stead of heavenly things / as Saint Paul doth call it / that they might sogloriouslye govern here in darkness / they invented all kinds of superstitions in blessings / bones / belles / candelstyckes / cups / cruettes / oil / wax / light / ashes / palms / and holy water / with such other like. They dedicated stone walls / they cristened belles / they consecrated vestimētes they ano • ted chalyces / they hallowed altars they tabernacled Images / they shryned dead men's bones / they conjured / crossed / sensed / spatled / and breathed / with turn and half turn / and with seyst me and seyst me not / and a thousand feats more of clean legerde main / to uphold that mart of their maintenance. And therefore he saith well here that ambicyon begat superstition / if it had been so truly applied. For bishops / monks / and priests / hath brought forth all these spiritual fruits.

5 But where as he allegeth this text out of Solomon's Proverbs / Odium suscitatrix as / to prove that heresy begat strife and debate / he showeth himself no very wise interpretour of the scriptures. But that he thought parauenture than / he might of thē make a welche man's hole / having his lord of Wynchestire upon his side. Who can accuse him for an heretic if the Bishops say nay to it? though he playeth the devil with the scriptures of god. It is their office never to pōnisshe them that perverteth God's word / but to burn them always that truly preacheth it. Solomon saith there / that hate engendereth brawlynges or scysmes / & not that heresy begat strife. And that is spoken there of your ungodly generation / if yow be they that are Idell work men and have sluggyshe hands / oppressers of the poor and norryshers of sin / as all the world knoweth that ye are / having vnshame fast faces and presumptuouse mouths. I matuele ye coude not find there. Qut profert contumeliam insipiens est / he that speaketh any slaundre is a fole. Surelye dame ignorance threw her napkyn before your eyes whan ye red that chapter. But take hede of it and ye will ye are promised there that the thing ye are most a frayde of shall come upon yow. your hope shall perish / and your years shall be shortened. For the wickedness of Samariu is come to light.

A mystery.
• 1 Supersticion plain. Begate disdain.
• 2 Dysdayne of trowthe. Begate slowthe.
• 3 Slowthe & sluggyshnesse. Begate wylfulnesse.
• 2 Vult & non vult piger. Prover. 13.

The opening. 1.

CVryouslye still countereth this chaunter of babylon with his mangye mangled meters. For here one of thē halteth on y ^• one side like a greye / being a syllabe shorter than darkness / they invented all kinds of superstitions in blessings / bones / belles / candelstyckes / cups / cruettes / oil / wax / light / ashes / palms / and holy water / with such other like. They dedicated stone walls / they cristened belles / they consecrated restimētes they anoīted chalyces / they hallowed altars they tabernacled Images / they shryned dead men's bones / they conjured / crossed / sensed / spatled / and breathed / with turn and half turn / and with seyst me and seyst me not / and a thousand feats more of clean legerde main / to uphold that mart of their maintenance. And therefore he saith well here that ambicyon begat superstition / if it had been so truly applied. For bishops / monks / and priests / hath brought forth all these spiritual fruits.

5 But where as he allegeth this text out of Solomon's Proverbs / Odium suscitatrix as / to prove that heresy begat strife and debate / he showeth himself no very wise interpretour of the scriptures. But that he thought parauenture than / he might of thē make a welche man's hose / having his lord of Winchester upon his side. Who can accuse him for an heretic if the Bishops say nay to it: though he playeth the devil with the scriptures of god. It is their office never to pōnisshe them that perverteth God's word / but to burn them always that truly preacheth it. Solomon saith there / that hate engendereth bra • lynges or scysmes / ¬ that heresy begat strife. And that is spoken there of your ungodly generation / if yow be they that are Idell workemenne and have sluggyshe hands / oppressers of the poor and norryshers of sin / as all the world knoweth that ye are / having vnshamef • st faces and presumptuouse mouths. I marvel ye coude not find there. Qui profert contumeliam insipiens est / he that speaketh any slaundre is a fole. Surelye dame ignorance threw her napkyn before your eyes whan ye red that chapter. But take hede of it and ye will. ye are promised there that the thing ye are most a frayde of shall come upon yow. your hope shall perish / and your years shall be shortened. For the wickedness of Samari • is come to light.

A mystery.
• 1 Supersticion plain. Begate disdain.
• 2 Dysdayne of trowthe. Begate slowthe.
• 3 Slowthe & sluggyshnesse. Begate wylfulnesse.
• 2 Vult & non vult piger. Prover. 13.

The opening. 1.

CVryouslye still countereth this chaunter of babylon with his mangye mangled meters. For here one of thē halteth on y ^• one side like a greye / being a syllabe shorter than his fellawe. It is no marvel therefore though his name be slowthe / for in deed he cometh but slowlye after. Supersticion (ye say begat disdain. And it may welebe: for rather are his fruits afore rehearsed of disdain / than of love / of hate than of favor / of malice than of pyte. And in deed the scripture saith they are mockers and scorners / deridinge the verite / and withs • andinge the health of the people. But surely superstition hath more children thā disdain / if Pantolab{us} loke well abought him. Hypocresye which brought forth latten hours / longe prayers without deuocion / letanies / frydaye fastinges / our ladies psalters / monks / chanōs / fryres / nonnes / anchors / hermites / bedes / portasses / diurnals / tapers / torches / wepiges / crowchinges / knelynges / gaddinges / and such other beggeryes else / should seme to be one of them. So should blasphemy also with all his abhominable of springe.

2 What disdain this should be / he declareth folowinglye / calling it disdain of trouthe and the father of slouthe. This contempt of godliness and verite sprange up first in Cain and increased in the carnal children of menne. And though it were in process of time destroyed in the general flood / yet rose it up again after the days of No • in Cham / and so grew forth still in Nemroth / Ishmael / & in their wicked seed. After this had it continuance in the false prophets and Idolatrouse priests of Baal / in the Pharysees / Scribes / Bisshoppes and heretics / till the pope toke hold of it. Euer sense hath it been gloryouslye maintained of his anointed clergy / with churches / minsters / monasteryes / couentes / cloisters / colleges / vniuersytees / princes laws / sword fire / & halter. Which glorious habytacions hath pampred up fat foggye monks / proud porkyshe priests / great bellyed bishops / as brockyshe bores in a swynes fly / in all bodylye ease of slothful sluggyshnesse / Idelnesse / lechery / and beasilynesse / there wallowynge in Sodom and Gomorre. But truly I think it a great ouersyght of Pantolabus / that he here forgot scolasticall diuinite / which made the Pope God's vicar / the head of the church and the key berer of purgatory to lete out & in at his pleasure / for it hath also risen of disdain of the truth.

3 Of a lykelyhode wylfulnesse had .ii. fathers / not all unlike to bishops bastards / & to the popish priests children • Which hath one father that beareth the name / & another that toke pains to beget him. For here are slouthe & slughyshnesse both named to be his fathers. But doubtless the right hairs are not here remembered / nor yet they that still occupy their lands. And that are all puffed up prelates / with persons / vicars / and curates. And hardelye lete not syr hugh holy water swynger be forgotten among thē. The throwinge a side of the sacred scriptures / and the false deceyuinge of the poor laboringe man / should seme also to be twygges of the same branch and sprayes of the same sprygge / yea and to be somewhat afore wylfulnesse in this generation. And therefore Pantolab{us} is but a • ole / and followeth to moche the counsel of dame ignorance in the descripciō of this Genealogy / or else he is a parciall frinde to wylfulnesse. And I think that be the very cause in deed. This sure hold also he hath upon his side / that painters / poetes / and Rome tōners may lie by auciorite.

4 The text which he hath torn out of Solomon's proverbs / vult et non vult piger / proveth nothing to the purpose that sluggishness and slouthe begat wylfulnesse. More honest were it for him that dame ignorance were farther of from his elbowe / whan he shall set his hands to the scriptures. Satan in y ^• desert never bestowed Angels suis Deus mā dauit dete more vnclarkelye / than this text is here bestowed. Solomon's mind is / that y ^• sluggarde would fain have / but it cometh not so unto him / where as the diligent laborer is habundauntlye suffysed. For thus standeth y ^• text after the truer translacion. Concupiscit anima pigri / et non est ei quod optat. But as the sainge is / the full fed sow seeketh mire / the vile vermin corrupcion / as Pantolabus hath done here the corrupt translacion for his purpose. And yet will it not serve for slouthe to beget willfulness / though he turn it .xxiiii. ways / as friar martyn ded his desardes heart Wonderfullye now a days are the scriptures handled in England / yet are there non heretics on that side of the way. For how can a papist be an heretic to his hinderance / whan papists wear still myters and robes. It followeth in the same chapter. Astutus omnia agir cum consilio / qui autem factu{us} est / aperit stulticiam. A wise man doth all with discressiō but a fool declareth his folye. But this coude not Pantolabus find out / w ^t other godly counsels there mencioned. Wherefore his part here after is like to be somewhat y ^• worse.

A mystery.
• 1 Wylfulnesse verily. Nygh cosyne to heresy.
• 2 Begate mischief. Father of wyclefe.
• 3 Which ded bring inne. His grand father sin.
• 4 Qui facit peccatum ex diabolo est, quoniam ab inicio diabolus peccat. John. 3.

The opening. 1.

DIuerslye doth this popish poete resemble himself / always as blind as a byttle / and wotteth not well which way to wandre. yet will he still forewarde with his pedlarie wares Wilfulnesse he saith (whō he hath preferred here in his Genealogye to his other brethren / I am sure for some old familyar acquaintance) being nigh cosyne to heresy / begat mischefe. It should seme here unto me / that Pantolab{us} is not very well seen in genealogyes / or else he daunseth withe Jack of Bedlem a voluntarye round or a galearde at his pleasure. For here he calleth heresy cosyne to wylfulnesse / and yet he is .vi. degrees afore him. yea / and to make his own asynishe rudeness more manifest therein / he calleth him here his nigh cosyne. Trulye this is to foolish to have y ^t scriptures coupled withe it / if Boner and Winchester with other holy fathers wynke not upon it whā they honte for heretics. But parauenture he doth it here that wylfulnesse should be known to be all one with heresy / or else to make good his purpose following / as to prove John Wyclef an heretic. But as the Prophet saith / he that prepareth a snare for another / most cōmonlye falleth into it his self / as Pantolab{us} hath done here / if the abhominable peruertige of God's word be a kind thereof.

2 He saith that wylfulnesse begat mischefe / and I believe it well. For Pope Hyld • brandus (which inhibited priests marriage) poisoned: vi. of his predecessors to optaine the papacye. Pope victor the third was poisoned at his mass by a spiritual chaplain of his. So was henrye the .vii. Emprour by one Bernardinus de monte policiano a dominick friar / in receyuinge the sacrament. Pope Clement the seconde / vigilius. Sisinnius / Johannes septimus / Alexander / and above .xl. of them more / were sent out of the world by the same spiritual polecye. How many poor cristen innocents the .ii. horned termagauntes of England hath put unto death for the only truth of God / it were moche to write. Winchester yet alive is found no sluggarde in tha • tormēting office of Anticrist though he neither s • yth Standyshe nor Pantolab{us} friar wattes nor quarry y ^• pardoner / w ^t such other abhominable blasphemers of God's word. Therfor tyranny also might have 〈◊〉 in for a child of wickedness and a brother of mischief / if it had pleased master Pantolabus. So might cruel murder / the slaughter of saints / and the utter contempt of God / have been called the filthy of springe thereof / and not poor Johan wycclef the very man of God / for withstandinge Anticrist and his false kingdom / if the true quarrel of Christ had here been so ernestlye sought as is the Popes quarrel / though it be not so spoken.

3 That any man should be father to his grande father / as Pantolabus here noteth Johan Wyclef / it is a matter impossible in the right course of generation. But as he hath a monstruouse wytt / so sendeth he forth mōstruouse fruits to deceive y ^• simple. Of a spyghtfull malice is it / not of Wyclef but of the verite that he taught / that he th{us} nameth him the son of mischefe. For Wycleues father as concerning the flesh was a christen beleuer / and a man given to nō ill • ha • we rede of. I cannot tell what evil spirit hath taught Pantolabus to be a slaūderouse accuser of his brother / unless it were he that accused Job. And as concerning the inward man / he was a son of God / like as all they are by his heavenly gift that believe in his name. For non can protest that Jesus is the Lord God / as he ded most constauntlye against the whole regne of Anticrist / but in the holy ghost. For so moche as raylinge Pantolab{us} falsely reporteth of Johan Wyclef without authority that he brought in his grandefather sin / I am enforced to answer in his behalf by y ^• authority of such notable writers as I have seen and red.

Johan Wyclef being an English manne borne / and a doctor of diuinite / about y ^• year of our Lord a .M.CCC. and .lx. red the common lecture at oxforde / and so cōtynued many years after. And as concerning his eloquence / wit / manifold lerninge and most innocent life / Philippus repingedon Bishop of Lyncolne / Nicolaus herforde a Doctor / Johannes Treuisa / Galfridus Chawcer / Johannes Hus / Eneas Siluius Hermannus Shedel / and now in our time O though Brunfelsius hath in most ample form described them / besides the large witness of his enemies / as of Johan kyuyngham / Thomas Walden / and such other. yea / such time as Wyllyā Thorpe in his examinacion reported him to be a man of most christen sobryete / conforminge his life and lerninge to the doctrine of Christ and the living of his Apostles. Thomas Arondell than Archbishop of Canterberye / being both an adversary to him and to the verite that he had taught / affermed him with his own mouthe to be a great clarke and a perfight lyuer. The stomach that he bare ageīst him was for his doctrine. For that (he said) was▪ not agreeable to the laws of holy church. And yet he granteth afore that it was agreeable to Christ and to his Apostles. He coude not away in deed with their popish traditions / but called them the filthy fruits of Anticrist. He said he would no longer aparell the Ass that Christ should ride vpō with their vain rites and ceremonies / but follow the clear doctrine of his Sauer Jesus / which glorified in heavē / hath need of no such Idell offices to be done to him.

king Edward the third somewhat favored him for his godly giftis / as I have sufficiently to prove it. So ded king Richard the seconde as he durst preuylye / w ^t afterward cost him his life. In this believe Johan Wyclef contynued / and was person of Lutterworth in lyncolne shere. And in the year of our lord a .M.CCC.lxxxvii. this true Apostle of Christ most constantlye and cristenlye departed from this world commondinge his sowle into the hands of God. His works were wonderful and many / as I intend to declare God lendinge me life in another work. Of whom Subinco lepus than Bishop of Prague / brent more than .ii. hondreth great volumes fair written / as witnesseth Eneas Siluius in his boke de origin Bohemorum. The .xli. year after his death / which was the year from Christ's incarnaciō a M.CCCC. and .xxviii. by a cruel decree from the general counsel of Constance / were his bones taken up again and brent by the clergy of England / as testifieth Walden in lib. de sacramentalib{us} Cap. 89. et fo. 199. to make foles afraid. Nō hath condemned this wyclef for an heretic / but the Pope and his sworn soudiours whose cause / matter / and quarrel Pantolab{us} hath here taken vpō him to defend / though it be with a small faith to God & his Prince / and moche less honest to his own precious person.

4 As touching his allegacion out of Iohans first Epistle. Qui facit peccatum exdiabolo est / to prove that mischefe begat Wyclef. The devil his master (of whom it is there spoken) might have uttered 〈◊〉 as godly and to as moche edificacion of y ^• 〈◊〉 the as he hath done here. He that doth sin (saith the text) is of the devil. For the devil still sinneth after his old woē • e and can do non other. I marvel of Pantolabus that he coude thus with this clause blaspheme his dead brother in the hands of God / without all godly fear / & think not therein to sin. If he had marked the argument of that chapter well / he should have found in it God's singular love towards us / to that ende that we should love here one another. And not to condemn by name or to make raylinge rymes of him because the Pope hath condemned him afore. For by non other authority is Wyclef condēpned. Who securses God doth bless / and again doth curse his blessings. Lete Pantolabus therefore be ware. For though he hath now both his good lord of Wynchesters blessing and the Popes / he may chance yet to dwell under God's curse.

I Wondre that the Bysshppes so narrowlye serchinge for heretiq̄s / cā not here smell out both an heretic and a traitor. Happlye thei are so used to that saver out of their own bosoms / that thei know not the one from the other. But may say. Thu and I are both one man's children. Saye well by me / and I shall do as moche forth. By this text following is Wyclef discharged of that Pantolabus layeth to him. Qui natus est ex deo / peccatum non facit / quoniāsemen ipsius in Deo manet. He that is borne of God (as Johan Wyclef was receiving Christ's doctrine in faith) sinneth not / he following that doctrine in his life though he doth despise all the Popes traditions / as he ded also. For the seed of God which is his eternal word remayninge still in him / will not permyt hī to sin by no such blasphemous popetrye. Thys straight way having the sure promises of God perseyueth not Pantolab{que} / but strayeth wyldelye a broad with the renegate Cain / desperatlye trustinge to the promises of men syckle and uncertain / as their traditions hath non other.

A mystery.
• 1 After this brother. Came forth another.
• 2 His name to discuss. Menne called him husse.
• 3 He and his cumpanye. Began in Germany.
• 4. He • est gens que non audiuit vocer • domini sui. Hiere. 2.

The opening. 1.

EVermore doth pantolab{us} pranke forth with his pylde Popyshe Poesyes not unlike Jack of Bedlem with his net full of wolle. From that bryer hath he gathered that lock all tarrye / and from that thorn that patche all dryseled. Lete him that hath either lerninge or wit / mark what dirty gete this is / and from what good authors borrowed. The ground thereof was first taken out of Pope Benedyct the .xiii. pope Gregory the .xii. and Pope Johan the .xxiii. all three deposed at ones in the general counsel of Constance / & out of the cowyshe acts and proclamacyons of Pope Martyne the fifth which after supplied their rome there upon the seat of the beast in the dark kyngedom of Anticrist or the chair of pestylence whether ye will. Here is the name of a brother most scornefullye used / which is in the scriptures both holy and precious And no marvel. For crist said there should come such swine as would tread the fair pearls under their fete / and such dogs also as would turn again & tear his true disciples. The chief cause of it is / that his hypocrites eyes can abide no light. But lete him not think so to avoid the great indignation of God / nor yet any other such scorner as he is.

2 Johan Hus that holy Apostle and true Martyr of Jesus Christ / moche pyteynge to se y ^• church so wretchedlye deformed with hypocrisy / pride / Idolatry / & other abhominaciōs of Anticrist / after he had sum what perseyued thereof by the doctrine of Johan Wyclef / put forth his own body to y ^• cross for it / to suffer the death if need should require it. The pure law of the Gospel wa • the scriptures of both testamētes ded he most constantlye preach to the pople of Boheme against that kingdom of wickedness / detestinge all errors / heresies / & scysmes. His conversation was according to his instruccyons / perfight and holy. Not only by the report of .liiii. noble men of the lande of Morania / but also by the testimony of his enemies / Pope Pius otherwise called E • e as Siluius / Pogius the Florentyne / Platina / Sabellicus / and such other. In the opē counsel of Constance spared not he to confess y ^• true faith of his Lord Jesus Christ to the death / and was at the last condemned thereunto at the suggestions of the Dominick fryres & other unlearned sophisters. He said that it behooved the Bishops & clergy to be poor after the example of christ and not so to five in pride an • voluptuousness. And this was the only artycle wherfor he was brent there to ashes / though the papists hath practiced other.

3 What Pantolab{us} meaneth by that cūpanye of his which beganne in Germany / I cannot tell / unless they be the Hussytes as the wytlesse Papists doth call them. I know well that both the Apostles and Prophets were of that opinion / yet were they no Germans borne. Nomore dishonor is it to the most worihye lande of Germany to bescornefullie dispraised of pantolabus / than it is unto gold to be bespryncled with swynes dyrt. Consideringe that after the mind of Seneca it is so filthy a thing to be comēded of him that is vile / as to be commended for filthiness. But this maketh me greatly to wonder. That so many heretics being afore this time / as were Hebion / Cerinthus / Carpocras / Marcion / Basilides / Arius / Cerdo / Pelagius / Eunomius / Nestori{us} / Dioscor{us} / E • tices / Sabin{us} / Faust{us} / Donat{us} / Heluidi{us} / Manes / Montan{us} / Nouat{us} / Porphiri{us} / Petulian{us} / Sabelli{us} / Sergius / Simach{us} / Vigilanci{us} / Valens / Macedoni{us} / Artemon / Simon Mag{us} / & a great nābre besides / which were heretics indeed blasphemige the godhede & diuinite of crist besides his humanity & death / yet is there not one of them in all this Genealogy.

The cause parauēture why he toucheth them not is this. They were for y ^• more part Bishops & great Prelates / whose quarrel he hath here takē upon him to defend & not so to blemishe. There were in the old law ill sects / as Pharisees / Sadducees / Herodyanes / & Samaritans. And in the new law also Saracenes / Turks / Jews / & Iacobynes. There hath been Popes which hath been poyseners / Bishops that hath bē bauds / Prests that hath ben traitors / fryres / monks / & chanōs which hath been hypocrites / so • cerers / & sodomites / & that in a wonderful nonebre / yet is there not one regestred in all this generation of heresy. Not one heretic is yet here named / but poor Johan Wyclef & Johan Hus / of all the heretics that hath been sense Christ's ascensiō. And they are here regestred because they were the Popes utter enemies. If any other heresies than that had moved the stomach of Pantolabus / all the other coude not thus have been left out. But a man may smell the tree by the fruit. He that seyth not some light at this hoole / is wurthye to be blind always. It will not away (they say) that is bred by the bone. Full sweet unto them is that holy father of theirs.

4 The clause of Hieremye that he hath here unto annexed / He est gēs que non audiuit vocem dominisui / is not there written in the seconde Chapter. And if it were / yet would it not serve to prove that Hus and his cumpanye began in Germany / nor yet that the Germans neglected the voice of God whan they forsook the Pope. For the Pope is not their Lord. But in deed this text is in that Chapter. Tenentes legem / nescierunt me. They which have the law in their hands knoweth me not. They have walked after their own fantasies / & are now become all vain. They have defiled my pleasant lande (saith the Lord) & turned mine heretage into abhominaciō. The priests have dishonored me / and the preachers have done their homage unto Baal. They have forsaken me the well of living water / and dygged them broken pyttes that will hold no moystre. They have called y ^• stock their father / and the stone their creator. They have stained my ways with blasphemy / thei have taught their own malycyouse mischefe / and upon their wings is found the blood of innocent souls. All this with moche more is in that seconde chapter of Hieremie / yet coude it not serve the purpose of Pantolabus / but he must bring forth a text of his own making against the Germans / because they have not obeyed the Pope.

A mystery.
• 1 And after that. Came in a gnat.
• 2 Of the same kind. Whose sowle is blind.
• 3 His name you shall here. Menne call him Luthere.

The opening .1.

F • rth halteth Pantolabus and still taketh great pains hereto manifest his own madness / and to defend y ^• small veriu & less grace of his popish generaciō: The gnat that his blind predecessers hath so longe strayned out / hath he no grace to perseyue / for all the light that hath been in the world these .xx. years and more. He fareth like a froward cur which barketh against the mone for shyninge in his face in the night. He seyth not that those blind gydes of his are curyouslye busyed in things of no value / but in the wayghtye causes of the gospel they are all negligent & untoward. Great religion sh • we they in foppryes for auaūtage / but the holy cōmaūdemētes of God they miserablye contēpne. Bishop Bōner made To • wyn to stand forth at Paul's Cross for a notoryouse heretic now of late / because he made not his holy water relygiouslye after the popes old rewles & by cause he went not procession with Orapro nobis at • uensonge But ye never se him nor other of his f • llawes put any to open shame for not preaching the Gospel / or for doing Idolatry / sorcerye / murder / rape / & violence. Or for misusinge mennis wives / dowrers / servants / & children / with such other fysthye enormite • s. Of all the Sodomitee they have as there are among them innumerable) ye never saw one yet stand forth for an heretic. No / alsoche mattere are discharged in y ^• court without conscience.

2 Whom Pantolabus meaneth by that gnatt that should be of the same kind with Wyclef & Hus / & whom he judgeth in sowle to be blind / we understand by that which followeth here after. It is Mariyne Luther the very trumpet of this latter age of Christ's Church / whose bootes to rub / & to follow him with a wyspe to the Iakes Pantolabus should seme to be more fit / than either to judge his lerninge or discern his faith. Who hath s • ane a more dodypoll fole and a more blind assehead / than he showeth himself here in these dirty Poesyes? He that judgeth them not to be the fruits of a sowle supersticiouse & most wretchedly darkened / hath very small godly vnderstādinge. If that sowle be not blind w ^t judgeth whight to be black & vertu to be sin / there is no sowle blind in my opinion. Sum time was he rekened for an heretic that dissented in opinion from the Gospel & from the special articles of our Christian faith. But now is it nothing so. For in this whole descripcion of heresy is not one found of that hind / as I have shown twice afore. But here are they noted only for heretics which hath renounced the Popes obedience. Therfor it is a new manner of heresy that is here set out for men to be ware of / than was in those days.

3 God hath at a time permitted the false Prophet to speak that was true. As we have for example. Balaam the sorcerer / Saul the disobedient king / Caiaphas the cruel Bysshoppe / and Pylate the vnryghtfull judge. But he gave them not with it to understand that they uttered. Pantolabus hath here mentioned Martyne Luther to be of the same kind that Wyclef and Hus were of. yet hath he done yt of a wicked spirit / and knoweth not what he hath written. But the Prophecye of the said Johan Hus which he uttered at the hour of his death / shall make that saying good. Centum reuolutis annis / Deo respondebitis e • mihi. An hondreth years ones past (saith he to the papists) to God shall ye answer and to me. By this he meant that after an hondreth years / they should begin to consent to his doctrine whō at y ^• time they condemned / and in process of time grant it to be agreeable to the scriptures of God. This Prophecye ded the Bohemes inprint upon the one side of their coins and so reserved it from the year of our Lord a. M.CCCC and .xv. till unto the year of our Lord again a. M.CCCCC. and .xvii. In the w ^c Martyne Luther impugned the Popes pardons / power / and authority by the open word of God. And therefore Pantolab{us} hath spoken it truly / that Luther is of the same kind. But where as he hath done it of spyght and malice / he showeth himself to be of a contrary part. As where that Luther is the popes great enemy / he is his trustye frinde and lover.

A mystery.
• 1 He by his mean. Hath bānyshed clean.
• 2 Out of that cost. The holy ghost.
• 3 And hath brought inne. Lyberte and sin.
• 4 Posuerunt templū sanctum. Psal. 78.

The opening. 1.

GReat business maketh Pantolabus herewith Martyne Luther for bannishynge that spirit of theirs which hath so longe upholden their popish church of proud porkelynges / the synagoge of Satan / the rose coloured whore / and the spouse of the devil. This spirit is not the holy ghost as he is here reported / but the spirit which went out from the man and returned again with .vii. spirits worse thā himself. As with the spirit of error / the spirit of falshede / the spirit of sorcerye / the spirit of lies / the spirit of fornicacion / the spirit of hypocrisy / and the spirit of the utter contempt of God with all other abhominacyons of vayneglorye malice / muther / and Idolatry. In these spirits have they governed their glorious church of Antichrist / ever sense they sprange up under Phocas w ^t Mahomete. Specyallye sense Sylvester the sorcerer fat the devil from hell to grant to his confirmation and to give him the iurisdiccyon of both swerdes. In these filthy spirits also have their horned whoremongers ever sense by the same authority bannished all godly veritees and knowledge / ex • rcysynge all tyranny / cruelty / and violence possible / to hold the people in darkness and ignorant blindness. And this in deed hath Martyne Luther like Christ's true disciple with all dilygence sought to redress / which moveth not a little here the sick stomach of Pantolabus / he being the Popes Apostle.

2 But that holy ghost which is the spre of wisdom / knowledge / counsel / force / science / pyte / and the true fear of God / hath not Martyne Luther exyled / as he is here of this lymme of the devil most falsely reported. His works shall in this point stand with him as witnesses against Winchester Bonner / Standishe / Watts / Quarrye the pardoner / Pantolabus / and all their affinite / though they have all the devils of hell upon their side. He that shall read his boke against y ^• Jews / quod Christus Jude • s sit natus / & his commentaries upon the scriptures with his other treatyses / conferrynge them with the Popes old diuinite / Decrees / and Decretals / Extrauagantes / Clementynes / and Synodals / shall find them so moche to dyffer from them as light doth dyffer from darkness or Christ frō Belial / if he be Christenlye learned. It fareth here by Pantolabus as it doth by him that daunseth naked in a n • t / thinkynge that no man seyth him whan all the world beholdeth him a presumptuouse Idyote fole. No manne there is which seyth any truth / but perseyueth that the spirit which provoketh Martyne Luther to destroy the Popes kyngedō / is a clean contrary spirit to that w ^c hath regned in the Pope and his clergy. And 〈1 page duplicate〉 therefore if the Popes spirit be of y ^• devil as the scripture saith it is / his spirit must need • b • : of God. And therefore Pantolabus holy ghost (whom Luther hath bannisshed) is not of God but of the devil.

3 What liberty this is that Pantalab{us} here coupleth with sin making them all one / 〈◊〉 cā not well tell / unless it be free will. And there unto giveth Martyne Luther no liberty that is godly / as testifieth his boke de Seruo arbitrio. And therefore is Pantola{us} moche to be blamed so to slaundre him. But in deed his Lord of Winchester hath brought in that liberty now of late by y ^• good help of Ecki • s the dowtye doctor of the papists / and taketh great pains upon him to make it a new article of the faith of England. I think not the contrary but his great hot stodye is also to set up purgatory again / reparinge the broken chest of y ^• churches old suffrages / deseruinges / and merits / to redeem the brent souls and send them to havē by the vertu of Scala cel • . And therefore if Pantolabus find fawte in the bringing in of that liberty / lete him blame his good lord for it & not Luther. The sin that he here speaketh of should seme to be Prestes marriage. For that in deed they put out as an horrible sin whan they toke their oiled orders and were married to Sodom & Gomor. If Luther hath brought that in again and driven out their souerayne 〈1 page duplicate〉 〈1 page duplicate〉 ladye and sweet sacred Sodomye / he is worthy to be condemned of them for an heretyqye. For holy Pope Hyldebrāde which was a Necromanser made this constitucion / that non should be admitted to holy orders / unless he forswear marriage for term of his life. Which constitucion hurt him nothing at all / he having at his pleasure Mawde y ^• Duchesse of Lotharyne with many other more out of marriage.

4 Far out of frame is the scripture / which he hath here alleged to conferme w ^t his foolish purpose / Polluerunt templum tuum. O lord God (saith Asaph the prophet) a people is broken into thine herytage / which hath defiled thy holy temple. If the Popes church were meant by that temple / this text is falsely applied to Luther and his company. For they have not broken into that church / but gone out of it as all the world knoweth. And in the verses following are they mencyoned / that destroyed the faithful servants of God by shedding their blood and giving their flesh to the fowls of the air. Effuderunt sanguinem corum tanquam aquam. What they are that have y ^• true believers in such deadly derysiō / it were easy enough to perseyue though we had nothing else to prove it but this present Genealogye. Never shall ye • e that spiritualte of theirs persecute any other / thā the lovers of the truth. Winchester at this hour honteth nether for thief nor murderer / aduouterer nor whore keeper. If he ded / there should not so many of them so boldelye devil at the next door to him. But there shall not appear a reader of Christ's gospel / that he shall not have by the sleue by and by. He s • yth not Pantolabus here / which is an heretic in deed / if an heretic be a peruerter of y ^• scriptures / for they are of another vein that he coveteth. He should not else be his mothers own darlynge.

HEre though I seme somewhat to digrede / yet shall it be no digressyon / but a necessary rela • yon / consyderyng that Pantolabus hath so spyghtfullye accused matrymonye for sin. Sumwhat shall it be needful to show here to the commendacyon of that godly estate of living / and to the utter reproach and shame of the contempners thereof by the scriptures & chronicles. To non other ende ded y ^• Pope w ^t his prelates first inhybyt prestis their marriage / but to appear thereby an holy spiritual kingdom divided from the profane multitude / & to live in all voluptuousness & deceit. Mark first their ungodly spirit by this. The lord commanded not David to put from him Bersabe after the death of Uriah for the aduouterye afore committed / but both allowed her after for his wife / & also greatly loved the seconde fruit of her begotten which was Solomon. The Rome church as a congregation clean contrary to God in that / commanded their priests first not only to forsake their most lawful wives / but also to leave their most dere children as fruits of fornicacyon / which cruelty we have also felt in this age. And thus hath holy wedlock been unto them ever sense a most pernycyouse poison / and stinking whoredom with buggerye a most suffren remedy of their natural dyssease. Soche hath been their sathanycall tyranny ever sense.

A great adversary to that holy office was Pope Nycolas the first in the year of our lord. D.ccc.lxiiii. till Huldrichus the good bishop of Augus • a in Germany withstode his deuyllyshe hypocrisy. yet was a wife non impediment to holy • aynt Nycolas longe afore that / which was of a common cytezen made the archebisshop of Myr • he and metropolytane of all the whole lande of Lycia. Nomore was it to Ignaci{us} / Hermas / An • anus / Pheleas / Spiridion / Valens / Hilarius / Polycrates / Dionysius Corintheorum / Tartulianus / Cheremon / Basilius senior / Gregorius Nazianzenus / Eupsicht{us} / Philogonius / Vitalis / Apollinaris / Ursinus{us} / Pharo Burgundus / Genebaudus / Geroldus / and a great sort more / which had both wyu • s and children / & yet they all were priests and bishops. Moche better (saith Baptista Mantuan{us}) was their • yfe in marriage / than is now the life of the spiritualte without it. For a great consyderacyon (saith Pius the Seconde Pope / otherwise called Eneas Siluius) was marriage first inhibited to priests / but for a moche greatter ought yt again to be granted them. Saint Peter y ^• holy Apostle was not ashamed at Antiochia / whan his wife was led unto death to cal her by her name (which was Eolam / or in the Latin Perpetua after writers) And to say unto her in the mids of the multitude. Swete wife remember thy Lord Jesus Christ / & fear not thē which sleyth the body / for they can do no harm to the sowle.

Onlye covetousness & ambycion interdicted this marriage / which hath given or casion to wonderful mischeues / as I have declared at large in my answer for Tolwyn against the Bishop of London. To whom I have added these histories following upon just occasyons here given me / because they are yet so good unto marriage. Pope Johan the. viii. was a woman / & was begotten with child by her own dere chaplain & chamberlayne a Cardinal / which God at that time would have known to the world that their church might appear as it was in deed / all whorishe / filthy / and beastly / like as the Apocalypse hath described her. yet was the world so blind / that it never perseyued it / till now of late years. Marozia caused her husband Guido / which was 〈1 page duplicate〉 〈1 page duplicate〉 than Marques of Chuscia / to strangle Pope Johan the .ix. with a pyllowe and to slee his brother Peter / that the bastard which she had by Pope Sergi • s the third whan she was his concubyne / might be saint Peters vycar after his father. As he was sone after in deed / and was called Pope Johan the .x. Johan the .xii. Pope begat of his whore Johan the .xiii. Pope / & in short space after was stryken to death of the denyll as he was in doing another holy act of bytcherye.

By the authority and commandment of this holy vycar of Satan / ded saint Donstane here in England forbydde Prestes their wives / and had thereunto the assistance of king Edgare. By the which occasion Oswald{us} than bishop of Worcestre / expelled the canons out of their cathedral church and out of .vi. churches more of his dyocese / and thrist in monks there to supplye their romes / only because they world not leave their wives / for he his self had also been a monk. E • helwoldus in like case the bishop of Winchester / ded the same self holy act also at the same time in his dyocese / for • e arose also of y ^• same generation. The priests not contented w ^t so spyghtfull an • niurye / thought they would be even with saint Donstane for it / as they were in deed. For whan he should make his purgacyon before the king in y ^• general synod / for such matters as they had by that time bulted out / he had moche a do to save all things honest / yet had he both the prelated and king upon his side. For holy fathers will at a time be as wanton as other poor men / and smell after smockes for all their holiness. Holye Tomas Becket would sometime for his pleasure make a iournaye of pilgrimage to the prymerose peerless of Stafforde / as his holy life mencyoneth.

He that shall narrowlye serche saint Jerome's Epistles / shall find him somewhat famylyar with Marcella. So shall he find Saint Gregory with Domicella / and also saint Boniface the archebisshop of Magunce with Tecla and Lieba .ii. Englysshe women of his own cuntre natyue. After the death of king Edgare this bred moche trouble in England. For the great men of the realm put out y ^• monks by violence / and restored again the Prestes with their wives / till such time as a counsel was holden at Winchester. Whereas the priests were again dyscharged / by vertu of a voice which came from a rode in the freyter wall (here was proper packynge) or else from the devil speaking in him. For in deed the devil loveth well / and first sought out that holy kind of chastity for to bewtyfye therewith the Popes holy church / & also to fill hell. We rede of a watchynge devil (whether he were a pressed or no that can I not tell) but he begat Marlyne the great Prophet of Wales of an holy nonne of saint Peters in Carmalyn / which was the dowter of the king of Demecia / to conferme this blessed story with all.

About a fourscore years after that was one Alwinus then bysshop also of Winchester accused of ill rule with Emme king Edward's mother / & so committed to the examynacyon of the clergy in the year of our Lord a thousand & fyftye / but through spiritual favor he escaped it full well. As witnesseth Rhegino pruniensis / whan Charles the seconde Emprour returned again into Almanye from his wars with the Norm̄nes / he found Limphardus the bysshop of Versell (which was his chief councellour) so famylyar with his wife or empresse Richarda / that he coude do no less than lay aduouterye to his charge. Remigius the bishop of Dorcestre / was depryued of his bisshoprycke by Pope Alexander the seconde / because he was proved a priests son. Either had priests wives of their own in those days / or else there was some other good workemanshyp a broad. As • uda • icus y ^• archebisshop of •• adeburge was daunsynge at mydnyght in a town called Ca • ua with her that he loved best / he suddenly fell dead and never recovered it / in the year of our Lord a M.CCC.lxxxiii.

As that holy nonne lay a dyenge which brought forth at one birth / Petrus Lombatdus the master of the sentences / Petrus Commestor the master of the histories / and Gracianus monachus the master of the Popes laws or decrees / and was admonisshed of her ghostly father to be sorry for that aduo • try / for soth father (quoth she) I cannot repent it / considering that holy church hath received such three lyghtes thereof. Johan Eckius that impudent warryour of anticrist / and the only instructour of England in that article and certain other / in the boke which he farelye made against Martyne Luther / graūteth himself not to be Amartiton / o • a manne all without sin. He cannot (he saith) excuse himself / but that he hath been as other men are which hath not observed the chastity of Hypolitus / for if he ded we know the contrary. yet will not that brent consciensed hypocrite / afferme it to be lawful for a pressed to marry in the lord / so indurate is he to this hour.

Though Benedict the .xii. Pope granted to Franciscus Petrarcha / which was a Canon of Padua / & archedeacon of Parma to take one Laureta to wife / retayninge still his benefices / yet would he not afferme it lawful that priests might marry / but only by such blind dispensaciōs for his own carnal purpose. For this was the chief cause of his benevolence toward him. Petrarcha had a fair syster in Avigno in the house of his brother Ghirarde / whose felyship the holy father ded inwardlye covet / working many seat polycies for it. He promised besides this special prerogative unto y ^• said Petrarcha / to make him a Cardinal / and to give him great goods / in case he would bring it to pass. Unto whom as a man fearing God Petrarcha made this answer. The lord of heaven forbydde (saith he) that ever so filthy a diademe should cover my head. And with this he departed the Popis court / and so fled into Italy / recompensynge there shortly after by wrytinge this unworthy demand of the Pope / as testifieth Philelphus. His impacable fury not yet qualyfyed / this holy father by manifold gifts and rewards made Ghirarde his brother a mannefyt for his hand and so at the last abominably corrupted the maid. For the which the seyde Ghirarde having great remorse of conscience / made himself a Charterose monk in Materne not far from Marsilia / to make all to the devil.

Petruo Ryarius a mynorite or graye friar of Genua / and pressed cardinal of saint Sixte in Rome / procured of Pope Sixtus y ^• fort his uncle by the help of his brother Jerome / a dispensacyon for the whole how should of the cardinal of Saint Lucie / to have the free occupyenge of buggerye boys for the .iii. hotter months of the year / with this clause in the ende / F • at vt petitur. O filthiness no • to be spoken / but that their hypocrisy requireth it in these latter days / the vengeance of God most depelye hanging over them. Nomore am I now ashamed to open their abominations / than they are yet still with the dissemblynge title of their stynkinge chastity to cover them. The said religions • cardinal Peter spent within the space of two years .ii. hundred thousand florence in most prodigiouse lecherye. And died all rotted in that filthiness in the .xxviii. year of his age / the year of our lord • M .CCCC.lxxiiii. Petrus Mendosa the cardinal of Valencia in Spain was not only satisfied with y ^• queen under king Ferdinandus nose / besides other whores / but he sent to the Pope for a lycence to occupy his own son the marques of zanet. What ruff • lynge Pope Julius made with the cardinal of Nantes in Brytayne for two young laddes which the French queen Anne committed unto him / it would abhor honest ears to hear.

Pope Clement the .vii. was reported of some writers to be a bastard / a manqueller a po • sener / abawde / a symonyake / a Sodomyte / a periure / a rauysher / a sorcerer / a sacreleger / & a worker of all other myscheues / as Winchester is now in England / whose chaste life men may conjecture by his chekes and order. Oh / that the earth open not at such wretchedness. I think in Sodom and Gomorre were never such prodigiouse kinds of filthiness as are yet in that spiritualte / yet will they be still a chaste generation and hold marriage for sin. The syster of Alexander farnesius (which is now saint Peters vycar / if he hath any / under the name of the .iii. Paul) was at this narraw point with Pope Leo the .x. no longer to be his own sweet lemanne unless he would make her brother a cardinal after his wife was dead / which was than but his scrybe and cōueyar. In all hast possyble was this granted and performed / he constitute bysshop of Hostyense. These and such other like examples of holy church are the fruits of Pantolabus holy ghost / that Luther hath bannysshed by his manifold heresies. And in the stead of them hath he brought in marriage / whom Pantolab{us} hath dyffyned to be sin here / though it be the clear institucyon of God? But parauenture Pantolab{us} God is not the God that made marriage / and therefore he dare do that well enough.

A mystery.
• 1 Next after him Is his chief lym.
• 2 One Melanchtonus. Nequaquam bonus.
• 3 Euanuerun • in cogitationibus sut • . 〈◊〉 . •

The opening. 1.

IN this process following is Pantolabus compelled to play Myhell make shyft. No longer will his wits serve him to continue forth his genealogy by any manner way of natural propagacyon. But now he boroweth a lymme of him / & another lymme of him. Now seeketh he to fatche in that cōmer in and that captain a broad. Philip Melanchthon is here brought in for a lymme of Martyn Luther / and after that Peter Franke for a lymme of Lambert / yet were they never cuntre men. Oecolampadius with Zwingli is made a cōmer into help here at a pynche / • o is Barns with Garade and Jerome. And poor Johan Frith is fat out a far of / to play the simple captain. So that we are like ere we come to the ende / to close germanes lips / which never came together (they say) by seven miles. First he beganne his high thetorykes in subtle tropes of allegorye with Blynde obstinacy / Dame ignorance / Debate / Ambicion / and so forth. And when that would no longer serve him / he stepped to the plain story / and brought forth out of that / Wyclef / Hus / and Luther by name. As moche agre they .ii. in one vein of speaking / as doth fire and water / which be of a contrary nature. And therefore we are like to have a wise conclusyon. yet if all other things fail • / we shall have the fruits of an folysshe idle brain.

2 Now cometh he to the declaracyon of the two subtle verses which went afore / wherein ye shall find moche good lernyng / if ye mark them well whan he hath expowned them. One Melanchtonus (he saith) nequaquam bonus / and he showeth no more of him. Is not here think you a lompe of good doctrine: Doth not the prelates of England moche to the common wealth of the realm / to send forth such an wholesome teacher: yes marry I trow / and they would be sorry to send forth any other. Here is Philip Melanchion (whom all Christendom commendeth for his most excellent leruynge) detected for an heretic of this braynelesse hypocrite and blasphe mouse beastly babbler / non artycles of heresy expressed. But never the worse is the fair fine gold / though the filthy ratte beshyteth it. For naught is it not that this is done in Latyne he should not else appear so well learned. Sumwhat we must have to sprede forth our shyrtes with / & to have our phylacteri • s seen / all were not else worth a fart. But if Nequa quam bonus / with insipiēs colonus / had be put to Hōtyngton{us} / it had made a better sonus. O insipient papists / that ye have no more wytt but to vttre such folyshnesse. All the world may se by this and such other / how vain ye are in youre stodyes / and soydle in youre fantasyes.

3 The scripture that ye have brought forth here / out of saint Paul's Epistle to the Romans / Euanuerunt in cogitationibus suis is as ryghtlye youre own good as is possyble. For yt is spoken there unto them that withhold the truth of God in vnryghtousnesse / as you do here in this jest of yours / and as doth youre whole popysshe generation / becōmynge all vain in youre thoughts / & having youre folysshe hearts so darkened. But I marvel sore whan ye red that chapter / why ye marked not this clause following. Propterea tradidit vos Deus in passions ignominy &c. For youre obstynate frowardness hath the sorde given you over into most shameful lusts / and suffered you to work filthiness among yourselves leaving the natural use of women. This hath he given you as a due reward of your error / for that ye have turned his verite to a lie / and served the creature rathe • than y ^• creator or maker. This therefore doth rather pertain to you than to Melanchthon: for yo • contempne marriage / & not he / you are the Sodomites / and not he. you are the abhominable ydolaters / sensynge still stocks and stones / and not he. It is you most execrable papists that are there now noted to be full of iniquity / malice / fornicacyon / 〈◊〉 / falshede / envy / murder / contencyon / fraud / frowardness / and so forth as followeth there in course / and not these godly men.

A mystery.
• 1 Next after this whelp Came in to help.
• 2 One Oecolampadius / With his brother zvinglius.

The opening. 1.

KNowlege I think very small hath Pantolabus of y ^• godly learned men whom here he rayleth upon in his folysshe jest / and that appeareth by the indiscreet order thereof. For here he reporteth Oecolampadius and Zwingli to come after Melanchthon in the maintenance of that doctrine. Whereas they were auncyēt men whan Melanchthon was but a child / & were promoters of the Lord's verity whan he knew nothing of yt. And therefore the manne is well ouerseane in the matters he taketh in hand. Before was Melanchthon a lymme of Luther / and now he is become a whelp / but we know not whereof. Dogs / cattes / and all will be little enough ere we have done I fear me / to make a wys • ende of our genealogye. We fare syke him that putt to his cart both his bore and his sow with pygges / whan he had not horse enough to draw home his harvest. Solomon calleth you the wylye whespes of the fox which hath destroyed the vynes. Hieremye telleth you that ye have broken down the Lord's byne yarde / and trodden under youre fete his pleas • unt possessyon / making his lande a wyldernesse. I marvel therefore ye regestre them not here for heretics. Both Christ & Johan Baptist doth call you adders whelps and the filthy frye of the serpent / yet have you no grace to believe yt.

2 Johannes Decolampadius is the first of the two that ye here blaspheme / which was borne in the lande of Sueuia. This was a man of incomparable learning / & a most pure professor of the Gospel. An excellent Orator / Poete / Philosopher / Historiane / Lawer / and doctor of diuynite / throughlye expert in the Latyne / Greke / Hebrew / and Chaldee / whose innocent life no man coude justly reprove. In Bononie / Hyltprunne / Heydelberge / Basyle / and Augusta was he both a common reader and also an open preacher / not without great name of his auditorye. He translated out of the Greke into the Latyne / many works of saint Johan Chrysostom / saint Lyrillus / Athanasi{us} / Damascene{us} / Theophilactus / & other. More than lvi. volumes upon the scriptures with other treatyses compyled he / which are greatly commended of them that be learned. Moche a do he had with Johan Faber a Suffragan and friar / with Eckius / Empser / Cochleus Fysher of Rochestre / Latomus / Clichtoue{us} / Pyrkeimerus / Pelargus / and diverse other great warryours of Antichrists host / whom he answered by Apologyes / besides his continual conflicts with the Anabaptists / & other sects. At the last he departed hence most godly in the .liii. year of his age / and in the year from Christ's incarnacyon a M. D. and .xxxi. even the very bewtye of Christian learning / whom Erasmus an other light of our age / called a very pure the • logyane.

3 Husdricus zwingli{us} borne in the lande of Heluecia / was a man also of moste singular erudicyon & equal with y ^• other in all feats of learning. In all that he ded in his common lecturs and preachynges / he stodyed to be brief and plain. Never was there any that ever kynt up more surely / nor that sent again the adversaries darts more sharpelye. He that shall rede his boke De providēcia D •• / besides his other .xxxvi. works / shall say if he be learned / that he is equal with the best that ever set pen to paper. M • che labor he toke to extyrpe such vices as the p • ple of custom were given unto. For • he which at the last he suffered most cruel death in the .xlviii. year of his age / a M.D. and .xxxi. from Christ's incarnacyon / the .xi day of Octobre. Of them was he slain / cut in pieces / and brent in defendynge the common wealth of his city / for whom he had afore taken wonderful peynes to bring them into the way of ryghtuousnesse. • o these are the two bretheren that Pantolabus here rayleth upon in his rustycall • ymes without learning / wytt / and all godliness. Myght we not (think you) say to him with Apelles? Come down ser sowter / and hold ye still to youre last. Be contented with youre homblye occupacyon / and meddle not with that which is beyond youre compass.

A mystery.
• 1 These praters of dyuynite with their affynyte. hath sought about
• 2 The world through out
• 3 For vngracyou • e teachers to be their preachers.
• 4 Conuenerunt in vnum aduersus dominum & aduersus Christum eius. psal. 2.

The opening. 1.

LIke himself is Pantolabus always / as the common saying is. A fole in the morning and all day after not wise. He calleth these great learned men praters of diuynyte / yet was he never able to understand one leaf of their works. I think if he were narrowlye examined / he should a pere not to know what true diuy • ite is Of late years now at Oxford their principal diuynes / as doctor Roper / doctor kyngton doctor Molle / & such other / made their open complaints that in .xxviii. years stodye they coude not understand Dons. And as for Christ's diuynite / I will bear them record / they knew yt nothing at all. I think these for that time in their disputacyons and lecturs were Iolye pratlers of diuynite. And their fruits would declare a great sort of them to be little better now. Is not here (think you) in this work of Pantolabus / a plesaūt patche of diuynite: It is no marvel though so noble a clarke as he complaineth of pratynge / whan his self pratleth here so folyshlye. youre draffyshe diuynes / as Dons / Thomas / Guido / Giles / Ockam / Baconthorpe / Durande / Gabriel / Dorbel / and a thousand more / hath done little other these .iii. hondreth years but establyshe lies in hypocrisy to falsyfye the scriptures / yet were they no praters of diuynite but good doctors of holy church. O beastly Baalamytes / learn ones to be godly wise.

2 What you & youre affynite have sought the world over / and what ye seek yet s • ill / yt is known in this age to many / yet are ye not ashamed of yt. ye have sought out all the sorceryes of the Gentiles / to fill the people with their supersticyons. ye have robbed y ^• Sophisters of their subtle conueyaunces / to begyle y ^• poor innocent souls. The wylye inuencyons of • ogycke / the crafty colors of Rhetoryke / & the preuye practyses of philosophy have ye gathered together / to deceive all y ^• world that knoweth not your crafts. Not one slayght is there nor cast of good legerdemayne that any iugler hath / but ye have sought yt out for auauntage. Soche subtle sekers ye are yet to this day: What ye have sought in other mennis houses / hawles / stabyls / barns / butteryes / kychy • s / chambers / parlours / and sometime in the good man's bed / I think there be few alive but knoweth. There is not a poor wenche that taketh wages / but ye must have y ^• tent part for preuye tithes. There is not a laborer which liveth by the sweat of his brows / but ye must have a patche thereof / though his children should famyshe at home. youre seeking about y ^• world through out is another manner of matter than the travail of those godly men hath been / whom ye here accuse in youre ydelnesse.

3 If ever there were in the world teachers more vngracyouse than you / I ma • uele / or if there ever were more perverse preachers / I wonder. What other hath been youre doctrine afore time / but that the people shul'd believe as holy church doth teache them? That is to say that the Pope was God's vycar in earth / & the head of that holy church. That he coude not err / & that his curse was most to be feared. That purgatory was peynefull / pylgrimages wholesome / masses merytoryouse / diryges medicynable / holy water good for spirits / & such other wretched wytcherye. All the •• odye of youre bishops / practice of youre priests / dilygence of youre relygiouse / and labor of youre vnyuersytees / was about non other thing / but to maintain such beggerlye baggage. And yt appeareth by Winchester / Bonner / Tonstall / & such other / that ye seek yet non other thing else. The solempne declara • yōs of Seyton & Tolwyn shall yet stand forth for witnesses / if need be / besides the works of Standysshe & Pantolab{us}. O most shameless hypocrites / how dare ye be so bold to report other men for vngracyouse teachers / yourselves offering so vngracyouse documētes to y ^• world • Remoue first of all y ^• great beam of your own / ere ye take y ^• small mote from your neyber. He that shall confer your teachynges w ^t y ^• word of God / shall find them vngracyouse enough

4 The scripture here alleged for your vngracyouse purpose: Conuenerū • t in 〈◊〉 adu • rsus domin • & aduersus Chrisium eius / may say that he is full vngracyouslye handled. David spake it in prophecy against y ^• heythē tyraūtes / that should withstand both y ^• lord & his word. These (saith he) come together against God & his Christ. Into this mischief fell at y ^• last y ^• cruel counsel also of y ^• Jews / y ^• bishops / pharisees / lawyers / scribes / & doctors w ^t the indiscreet rewlers perverted by thē. And ever sense yt hath ben • your bloodthurstye generation / still persecutyng Christ in his faithful members. They are y ^• false people that ymagyne vain things. They are the tyraūtes that withstand gods verity / burning / hāgyng / & drownyng y ^• poor innocents for yt. Who are y ^• kings of y ^• earth but they? The other bear only y ^• name / & are but their bochers & slaves. But this should Pantolab{us} have also considered. Qui habitat in celis / irridebiteos / & tanqu • ̄vas figuli confringet eos. He that sitteth in heaven shall scorn their practyses in y ^• dredefull day / & dashe them in pieces like an earthen vessel that is thrown against an hard wall. Let not those termagauntes think so to escape y ^• great vengeance of his indigna • cyon. For there yt doth abide thē in deed. Though they take here their vain pleasures for y ^• time / yet is not y ^• judgment far of / neither sleepeth their dānacyon / but is redye to light upon thē w ^t vengeance.

A mystery
• 1 And here in this londe Certain they fond.
• 2 Which by and bye Dyd them apply.
• 3 For to set forth Thynges nothing worth.
• 4 And preached openly Both treason and heresy.

The opening. 1.

MA • uele yt is to me / if these men sought out vngracyouse teachers in England / that they found not out Standysshe and Pantolabus / Bonner and Winchester. I think they coude not have found moche worse if they had sought the world all over. No / though they had found out the devil himself. For in their doctrine is y ^• true Christian faith blasphemed / the sacred scriptures perue • ted moste wretchedlye / the servants of God ma • y • ned / the people of the world deluded / the price of our redempcyon contempned / and all Eabylonishe beggary for them persuaded. yea / Standyshe was not ashamed ones in his filthy preaching to make Christ's blood no better than the blood of a swine. There are yet in London a great sort living that hard him yet is he a lewd preacher still / and not condemned of the bishops for an heretic. There shall no such come in the Gen • alogie of heresy. Pantolab{us} hath here full honorably beshytt the scriptures / and full like a worshipful gentylman of y ^• Popes church. And so hath he putt them forth a broad under the kings pryuylege. Ad imprimendum solum / both by Robert Wyer and also by Johan Redman / which care not what they do for money. yet is he not found out for an vngracyouse teacher. But if he had ryghtlye taught the Gospel / he had been found out ere this time.

2 What labors ye have taken and how busylye ye have applied yt to set up the kingdom of the devil by all mad mastryes of ydolatrye / the Chronycles declareth at large. And how ye stir about ye now with old rotten poles and sparres to hold up youre holy mother for fallynge / we are not so blind but we perseyue yt. Prouyde ye for necessaryes apace / & se that she drop not away suddenly in the fever she hath now a days. Bynde up her head for sweruynge / lap up her body warm for sursetynge / and provide her a cawdell of calves eggs to recover her again if yt may be. Luther hath febled her sore / so hath Oecolampadi{us} and Zwingli. Barns here in England was not all behind with his part / no more was Johan Frith and Tyndale. But happy ye are that Thomas Crōwell lived not / for he had by this time made her no very beuityfull gentle woman. Wele / now ye have gotten the ouerhande of her enemies / apply ye apace while ye have layser / to set her up again. Be now no sluggardes in youre holy water making / nor yet in youre sensynges and going processyon: ye shall find my lord Gardyner of Winchester / & my lord Bonner of London with other good prelates of the realm very favorable and assis • ent unto you / so that ye meddle not with the Gospel. Therefore apply ye apace / & se there be found in ye no slackenesse.

3 The precious worthiness of things 〈◊〉 out by your Egypciall generation / is sone valued. I report me here to this worthy genealogye of yours. Forsoth yt is honorable ware and worthy to have such a Poete for y ^• author. It is no marvel though these new books now a days be things nothing worth. For they bring neither tithes nor offerings / deuocyōs nor treētals / purgatory pens nor pyssages. Ther are more sweet profyghtes to be pycked out of one Sarum mass boke / than out of them all: yea / God save Sermones discipuli / w ^t the portas / processyoner / & old festival. For a much better world was yt whan they were used / than yt is now a days. It was a good world w ^t priests / whan they stodyed nothing else but friar Albert de secretis mulierū / & to fatche in their tithes & other profyghtes. Longe was • t ere Johan Major in Parys a great learned man / coude prove by natural reason & by the scriptures that watchyng spirits might beget women with child / as one of them ded the nonene of wales that was Marlynes mother: Was not this think you a good virtuous stodye & somewhat worth / when it was ones brought to light: They have set forth many of these good works / like good virtuous fathers and profitable workmen / yet hath few or non found sawte in them.

4 Sumwhat meaneth Pantolab{us} here by this heresy and treason that was so openly preached. But I trust he will discoue • nō of his own affynite / though many of them were hanged for them at y ^• rysynge up in the Northe. Doctor Baylye in Sothfolke wrought great miracles by syr Roger Wenforthes dowter to auaūce the great ladye of Ippes wyche. Doctor Bockynge like wise ded wonderful feats at Caunterberye in kent by Elyzabeth Berton to set up a new pylgrimage at Court up strete. Doctor Cronke • orne had certain reuelaciōs of a new kingdom that was coming upon this clause of Te Deū / Aperuisti creed̄tibus regna celorū. And preached thē in diverse towns of Easisexe as y ^• monasteryes were in suppressynge / by y ^• vertu of this text. Temp{us} faci •• di domine / dissipauerūt legem tu • . It is time lord to stir about y ^• . For if thu tarrye moche longer / y ^• heretics will mar all. Doctor Pyckerynge & other prelates ded little other for .2. years space / but move the pressed • s of the North to provoke y ^• people in their lent confessyons to the pylgrimage of grace against y ^• king & his counsel. Besydes y ^• proper feats that were done by doctor Macketell / y ^• vycar of Lowthe / Reynold{us} of Shene / y ^• charterouse monks / y ^• obseruaūt fryers & diverse other that were hanged & quartered. But these will not Pantolab{us} accuse for preachers of heresy & treason / because their doctrine doth please him well / & specyallye because y ^• pope hath newly canonysed thē for his saints.

A mystery.
• 1 The first captain Of this false trayne.
• 2 Was one Johan Frith / Which had no pyth.
• 3 Of learning nor wytt Not worth a nytt.
• 4. Via stulti recta in oculis eius. psal. 12.

The opening. 1.

NOt one of these scysmatiques afore rehearsed / coude Pantolabus find in his heart to appoint out for a captain. yet were they of a false sedicyouse trayne both of heresy and treason / as his self is yet s • ill with other of that affynite. The lord Datsye was in those days a mighty great captain. So was the lord Husseye. So were syr Robert Constable / syr Thomas Percye / syr Johan Bulmer / syr Stephen Hamerton / syr George Lumlaye / with Rafe Bulmet / Nycolas Tempest / & a great sort more. Robert Ask was in that pylgrimage of grace for y ^• Popes holy church no small doar / though he had but one eye. Nomore was captain Cobbler / that valeaūt George on horse back with his Lyncolne shere bows and baggepypes: yet are they not found fytt to occupy a rome in this noble Genealogye. Manye spiritual captaynes also and wise counselors were at the same self time very busy to promote that ghostly quarrel for • ward. As James Locherell the prior of Gysburgh / Wyllyam Wytlesse the prior of Brydlyngton / Adam Sedbar Abbot of Garbeleye / Wyllyam Thyrske abbot of Fenleye the abbot of Oborne / the abbot of Sawleye / the abbot of Whawleye / the abbot of Glasten • erye / the abbot of Redynge / the abbot of Lolchestre / and the prior of Lenton not far from Nothyngham. Besydes that was done at Walsyngham in Norfolk / by syr Nycolas Mylam a Chanon / George Gysborow friar Peckoc / and other more. But all these captaynes were out of Pantolabus remembrance at this time.

2 Onlye is poor Johan Frith a captain sound out here to his purpose / because he was to the Pope a capital enemy. Though Pantolabus be but a fole / he knoweth what he wotteth well enough. I warande you he hath no worse opinyon of all these former captaynes / than hath the holy father of Rome. That is to say / though they were byheaded / hanged / & quartered / yet died they full virtuous men / as ded holy Thomas Beckett for the lybertees of holy church. By this may ye se that yt is not all one to die forholye church and to die for the Gospel. For they that die for holy church are holy saints and martyrs / where as they that die for the Gospel are but heretics and traitors. But what this will appear in y ^• latter judgment / that day shall declare / when no worldly polycies will help. This poor young man Johan Frith / which is here cōtempned for the veruytees sake / may chance at that day as the member with y ^• head / with Christ to judge y ^• truths adversaries / for following him in the same persecucyon. For an office yt is to a certain sort belongynge. But sure I am that they are not those which live here voluptuouslye. Than must yt needs be they that suffer all wrongs here in that verytees cause.

3 The wife man saith / that they are those whom y ^• world had sometime in dirisyon / thinking their doctrine mad folyshnesse and their latter ends without honor. yet are they rekened among the children of God / & their porcyon is plentyfull among the holy saints. Of this unlearned hypocrite and braynelesse babbler / is Johan Frith noted to be without pyth of learning & wyte Whereas the contrary is known to his whole generation / which never were yet able to confute his boke of purgatory against Rastell / More / and Rochestre / besides his other works. The verity hath yet victory at his hand / though he for a time be thrown under the altar / there calling for a just revengement of that vnpytefull violence so cruelly here ministered unto him. What pythe of wytt and learning Pantolabus had whan he wrote this Genealogy / yt is well perseyued of them that hath red yt / if they were not as he is / all wytlesse and graceless. Scarselye worth a nytt is the best verse thereof / to him that shall seek either wytt or learning. But as the saying is / draff is good enough for swine / and dirty puddynges for dogs. As good as the best is this filthy baggage for the Papists / which seeketh nothing else but errors and lies in hypocrisye.

4 In his allegacyon of scripture / Pantolabus should seme neither to be wytty nor learned. For in both his cappyes imprinted by Johan Redman and Robert Wyer / he noteth yt to be in the .xii. Psalm of David / and yt is not there / but in the .xii. chapter of Solomon's Proverbs. There is this text in deed. Via stulti recta in oculis eius. Loke what a fole taketh in hand / that thinketh he only well done. A very foolish sight hath Pantolabus in Genealogies to take y ^• father for y ^• son. Of a lykelyhode he dreamed that he was at Matins whan he was at mass / by taking of David for Solomon By the orderyng of his scriptures / he seemeth better learned in his portas or Mass boke / than in the sacred Bible. No where had that text been better bestowed / than upon his own precious body / if he had seen himself ryghtlye. For by his shadow we may trace out an ydyote / moche more by his person / & most of all by his doltyshe doctrine here ministered. In the same chapter is this text also: verte impios & non erunt / domus • ustorum permanebit. Turn over the wicked / and they are no more seen / but the building of the ryghtouse shall never perish. Frith shall be commended for his godly wisdom / whan Pantolabus shall be reputed a presumptuouse fole. Abominable are deceitful lips before the Lord / but they that labor for the truth doth please him greatly.

A mystery.
• 1 He did say plain There ded not remain.
• 2 Rya •• ye present In the blessed sacrament.
• 3 Os iusti pascitur imperitia. Pro. 15.

The opening. 1.

ODyouse unto Pantolabus is Johan Frith above all other / and that appeareth by this. Though he hath afore here accused Wyclef / Hus / Luther / Melanchthon / Oecolampadius / and Zwingli for heretics / yet hath he laid against them non artycles of heresy. But now in a great fume he layeth to Johan Frithes charge the sacrament of the aultre / and that with no small circumstaūce. Manye men thinketh that this hot enterprise of his / is more for the loss that he and such other hath sustained in dyrge pens / sowle grotes / mass offerings / treētals / monthmyndes / yearmyndes / and such like / than for any other de •• ryon. That is the comberouse colly • k that pangeth him & his generation daily at the very heart ro • e / & that maketh them so malancholye / mad / and modye against heretics. They are not contented that Johan Frith was so plain in his writings concerning that matter / wherein all their commodyte and profyghtes lieth enclosed. Had he meddled with any other thing else / he had not so fore displeased them. For if that ones were taken away / small substance would remain unto them / towards their spiritual maintenance in pride / whoredom / slouthe / ydelnesse / glottonye / buggerye and such other beastly fruits of their vn • cyons and shauynges.

2 Wonderfullye have they busyed themselves to hold up that building of theirs. That holy Mass or sacrifice for the quyeke and the dead / patched together by so many holy Popes / with so many ceremonies dysgysynges / syghtes / instruments / gy • nes / legerdemaynes / turnynges / beckynges / dreamynges / dottynges / mowynges / gapynges / breathynges with ho he have at all / cryenges / crossynges / doppynges / dossynges / blessings / breakynges / de • owrynges / syppynges / rynsynges / thombe lyckynges / & many other toys besides. All their wyttes / labor / disygence / and stodye have they with Demetrius occupied / to prepare strong bulwerkes for this shryne of Dyana. Afterthat their Pope had ones optayned of Phocas the false emprour to be head of y ^• church. By the crafty practyses of the monks / Paschasi{us} / Berno / Guido / Humbert{us} / Gulmundus / Algerus / Rogerus / Lanfrancus / Ans • lmus / and such other / was realyte adjoined to the sacrament. Than were vnyuersytees founded everywhere by monks also to uphold that new builded butteras. Than stood forth Peter the Lombarde or the Master of their sentences / which was begotten / bred / and borne of an holy whore / a nonne I should say / under the sacred vow of chastity / and he gave unto yt transubstanciacyon. Than followed transmutacyon / transicyon / and transaccidentacyon / but not transsyguracyon yet to this day.

Than ded Pope Innocent the .iii. of that name make yt Accidens sine subiecto / Thomas of Aq • yne supportynge that doctrine by his doltyshe diuynite. Johan Parys and other would have added unto yt Impanacyon of y ^• word / but that was rejected anon for dangers thereupon ensewynge. After that came in ydemptyte / realyte / formalyte / materyalyte / propryete / veracyte / absolute being / multiplicacyon / vnyon / diffynitacyon / essenciacyon / vbiquite fyguralite / symbolycalite / naturalyte / potencialite / personalyte / presencialyte / proporcionalite / perticipalite / habitualite / virtualite / dymencionalite / substancialite / deificalite / carnalite corporalite / modalite / supposytalite / ypostaticalite / and a great sort more among their Sentencioners and Scolistes. Than was y • boxed / pyxed / and tabernacled / & so borne forth in processyon with torche / light / banner / cross / candles • yck / cope / & canape / with knelynge and crowchynge / many wonderful miracles following / as was seen at Lynos / Parys / Calys / Brucels / Schiedam / and in many other places else. And so was yt clearly altered from Christ's institucyon / and became throughlye the abominacyon of desolacyon / as witnesseth Johan Wyclef in his .iii. chapter de Eucharistia. Than had the bishops at their hands their Sophisters and Summystes / their Sentēcyoners and Canonistes with all supers • iciouse subtyltees to defend yt for a blessed sacrament. And whan that lowsye learning would not serve them / than had they upon their sydes to dispute with against y ^• heretics / both sweedes and halters / fire and faggottes / as they have yet still to this hour.

3 I would that the text which Pantolab{us} bringeth in here out of Solomon's Proverbs / to prove that Christ's body is reallye present in the blessed sacrament / were dilygentlye marked of the reader. It is not these / De stusti pascitur imperitia / as Pantol • bus hath here laid it forth. But it is in that xv. chapter. De stultorum pascetur imper • tia / if ye take their old text. The mouthe of fools shall befedde with all folyshnesse. Of a lykelyhode Pantolab{us} hath some priuylege of the Pope / that he may at his pleasure pervert the scriptures in the defense of holy church. yet proveth not this perverted text that Christ is reallye present in the sacrament. But in deed it declareth what Pantolabus is / both reallye / naturallye / formallye / and substanciallye / and so doth in a manner all the whole chapter besides. Sone after the beginning thereof / is such another: like clause. De fatuorum ebullit stultitiam. The mouth of lewd fools boileth out foolish bablynges / as are the Poetical verses of Pantolabus boke here / and all the ynke horn terms also of their doctors afore rehearsed here for their blessed sacrament. More fytlye had this clause of the same chapter been applied to that sacrament as it is now used. Victime impiorum abominabiles Domino. Abhominable to y ^• Lord are the sacrifices of the wicked / where as the prayer of the ryghtouse is acceptable. Fylthye is the way of the ungodly / but he that followeth ryghtousnesse is in God's favor. For why y ^• ceremonies thereof are the Popes & not his. The brekefast is the priests alone / and no communyon of Christ's people to knytt them up together as members into his mystical body.

A mystery.
• 1 The flesh and blood And lyuelye food.
• 2 And only wealth Of our soul health.
• 3 Qul manducat hunc panem, viuet in aeternum. John. 6.

The opening. 1.

PRoudelye still pratleth this popish Poete / accusynge Johan Frith for not graūtynge Christ's real presence in their sacrament. And here he cōuerteth his fantasyed realyte into Christ's flesh and blood / calling it the lyuelye food of y ^• sowle Godlye wise was Johan Frith / and so shall he find it in the latter day / in that he would not attribute unto Christ that thing / w ^t is not found in y ^• scriptures. A popish lyuerye is that realite of theirs / sophisticallye borrowed of Aristotle's logyck. He would in no case be accursed of the mouthe of God for addynge such beggary to his word. Rather ded he (good creature) offer his body to the fire. I think not the contrary of I • han Frith / but if their sacrament had been Christ's as it is the Popes / in the colors it is in now / he had granted unto it moche more than he ded. Christ's flesh is no such pouetrye / nor his blood such manmetrye / as their mangye miracles hath made it. For if their corruptyble bread were that lyuelye food of sowle / than had all they perished / which hath not so outwardlye received it afore time. As Adam / Noah / Abraham / Moses / David / Helias / with all the other fathers which died afore Christ. They received both his body and blood / else had they not been saved. For saint Paul doth say that all they and we have eaten of one spiritual meat and drōcke of one spiritual drink / one hard rock ministrynge it unto ve both. In spirit & verity (saith Christ) shall the true worshippers worship him / and not in outward things that are seen with the eye / for they remain only to the false worshippers or ydolaters.

2 Neither have youre Realyte power to make youre blessed sacrament Christ's flesh nor yet his blood. Neither can ye thereby prove it our lyuelye food nor yet our • owls health / though ye a thousand times put it thereunto. For so moche as it cometh not from y ^• express word of God / but from the filthy doctrine of youre Philosophers / which were non other but filthy ydolaters. Rathe • should it seme therefore to convert it into an ydoll to our souls destruccyon / than into Christ's flesh to our souls cōsolacyon. A lyuelye food it may well be unto you which are fed therewith daily at youre austers / but well I wote in that kind it is non unto us in y ^• churches body which have no part thereof. An only wealth it may be unto youre generation which take the sweet profytes thereof / & liveth thereby in all boluptuouse pleasures of ydelnesse. But how it should be the health of youre souls in that kind of clowtynge / that can I not well tell you. Wele I wote it is neither wealth nor health unto us. For a great vndoynge hath it been to the comonwelthe / and is yet a most ruynouse decay of the peples sowle health / the eternal father redressel it. ye will say parauenture ye make it Christ's flesh by the speaking of his word unto it Christ never taught yow to preach his word in a foren language to a thing that is dumb / but to the living people in their natyue language / that they might believe and be saved. He bad you distribute that brede unto other / and not to slaffe it up youre selves. He commanded also the people to eat it / but in no case to worship it. Never was it worshipped in the church / till it had youre Realyte / which Christ never granted to youre breathynge.

3 The scripture that is here alleged out of the sixth of Johan. Qui manducat hunc panem / viuet in eternum / condempneth the whole doctrine of Pantolab{us} mad meters here / both by the sequel of the same chap. and also by the opinion of all the old doctors which nameth it a spiritual eating. In all that process doth Christ reprove the Capernaytes or carnal hearers of his word / requirynge a believe of them that will be saved. For at that time nor yet of a year after was not that holy supper of his instituted. Christ there admonished both his own disciples and y ^• Capernaytes not to labor for the meat that perisheth with the belly / but for that which endureth into the life everlasting which is his eternal word. And whan they grodged at his heaueulye aduertysementes / he declared unto them what he meant by that eating / fayeng. Qui credit in me / habet vitam eternam. He that believeth on me / hath the life everlasting. As who should say / that there to eat / is to believe according to his word. Whan Christ after that he had declared himself to be the bread of life / and that his flesh was meat and his blood very drink / and that they which ded eat him should live forever. He gave them this for a full cōclusyon of the understanding of that eating and drinckynge. Spiritus est qui vi • ificat / caro non prodest quicquā. It is only the spirit that quyckeneth / the carnal eating profyteth nothing at all. For the bishops beheld him / Judas ded kiss him / and the cruel Jews touched his body / yet were they for that never the better. Nomore than the priests are yet to this hour / which (as they say) do daily receive him with their mouthe / eat him with their lips / and tear him with their teathe.

A mystery.
• 1 O braynelesse nodye Christ said my body
• 2 Is verily meat For man to eat.
• 3 Caro mea vere est cibus, &c. John. 6.

The opening. 1.

QVycke is Pantolabus in his matters now / & quauereth in his quybybles at large. He cutteth his crotchettes as short as chyldes dyrt / that they should tonne round on his tongue. Now is Johan Frith a braynelesse nodye / because he hath not written to his mind. But what a wytlesse wrangeler is he / and a dodypoll dawe pat • / that thus will talk with a dead manner. A common custom is it among the unlearned papists / only to inueye against them that are gone. Never will they meddle with them which are alive / unless they be sure to burn them or to hange them. Truthe it is that Christ hath said / that his body is meat / and that he which doth not receive that meat cā have no life in him. But what that eating is cannot Pantolab{us} tell / or at y ^• last he hath not yet taught it. Christ saith that to eat his flesh and to drink his blood / is to dwell in him by faith and love / and he again to dwell in us by his spirit of verity / and not to hear youre popish mass or to receive youre sacrament. An infynite number of people have thus eaten him and droncke him / which never knew what your massynge or how sellynge meant / & shall live perpetuallye in that refeccyon. Not one ever perished that so hath received him / where as thousands hath been lost that hath been fed at youre altars.

2 Whereas his flesh is eaten and surely dygested / there is seen no more whoremongynge / theft / fornicacyon / ydelnesse / wytchecraft / cruelty / spyght / covetousness / ydolatrye / hatred / glotonye / and other filthy vices of the flesh. But love / joy / peace / patience / longe suffering / gentylnesse / goodness / faythfulnesse / mekenesse / clennesse / temperaunce / with other fruits of the spirit. It is not youre oiled generation therefore / nor yet they that are howseled at their masses that eateth Christ's flesh & drynketh his blood / which for the more part still remain whoremongers / buggerers / robbers / cloyners / catchers / false teachers / hypocrites / ydolaters / traitors / deceyuers / belly gods / extorcy • ners / murderers of souls / and burnets of innocents for their true Christian believe. Whereas Christ is eaten / he dwelleth. And whereas he dwelleth / he will suffer no such works to be done. That person can be no blasphemous babbler / no instructour of lies / no dysdayner of God's word / no peruetter of y ^• scriptures / as Pantolabus is here through out all his jest. He shall not judge that to be whyghte that is black / nor yet that is black to be whyght. But his sight shall be such by the gift of his spirit / that the thing which is naught he shall so discern it / hath it never so many glorious glytterynge colors to the contrary.

3 As Pantolabus is in his poesyes / so is he in his allegacyons of the scripture / a very unlearned ydyote / applyenge them both to his foolish fleshly purpose. He thinketh with Caromea vere est cibus / to prove that Christ's flesh is reallye present in their popish sacrament. And Christ meaneth nothyngelesse in that whole chapter. He saith not there my flesh shall be naturallye present in youre sacrament / whan ye have ones provided youre oiled officers and consecrate conjurers for that purpose. But my flesh is meat / and my blood is unfeignedly drink / afore there were any such • wlyshe orders. He promised nor to dwell in that / but to dwell in us evermore. The kingdom of God (saith he) cometh not with outward obseruacyon of lo here / and se there. For behold the kingdom of God is within yow. youre members (saith saint Paul) are the temple of God / and youre souls the habitacles of the holy ghost. It followeth in that Gospel hic est panis qui de celo descendit. He is the bread which came from heaven / & not that bread which came from the wafer backers or from the breathyng of syr Laurence Loyterer at the altar. The work of God is only to believe / & not to fatche that bread at youre idle hands. They die that eat youre bread / and run headlynges to the devil a great sort of them / as ded many of the Jews that eat Manna in the desert. But they that eat this bread shall never perish.

A mystery.
• 1 Whye wist thu then / Sett to thy pen.
• 2 And so playnelye Christ's words deny /
• 3 Thy peuyshe pyld reasons Were not worth .ii. peasons
• 4Wherfore in a • ire Thu haddest thy hire.
• 5 Iuste patiebantur secundum suas nequitias. Sapien. 19.

The opening. 1.

RIallye still ruffleth this rutter in his ragged rymes of rustycall rudeness. He reasoneth here his matter full clarkelye with this dead man / why he set his pen to b • oke aganyst the profitable wares of their markett. But so longe as he was alive he would not meddle with him. Lyke a valeaūt warryour of the Popes army / he thinketh the victory sone gotten of him that is gone away. The man alredye overthrown / is sone beatten. But lete him not think so to wynne any great worship at Johan Frithes hand. For though his corps be dead / his spirit is alive. Whan his flesh was in burning / his faith was most quycke / the verity in him remaynynge inuincyble. The power of hell with the whole swarm of Antichrist shall never pre • ail against that strong buysdynge. Non other victory have ye / than had Caiaphas over Christ / and the devil over Job / tryumphe ye never so fast. ye may ponnyshe the body and give it to death / but over the sowle ye have no power. Blessed is that manne that ever he was borne / which perseuereth faithful to the ende / as Johan Frith hath done. That he penned by his life concerning the sacrament and their popish purgatory / is not greatly hyndred here as yet ony Pantolabus dirty darts. The greatest act he hath done / is that he hath here painted us out a fole of himself.

2 Here is it laid unto Johan Frithes charge / that he should deny Christ's words / because he would not in his boke admyt Aristotle's realyte in their sacrament. In deed he never denied Christ's word / for than he should have done as you do always / & so have denied Christ himself which is all one with his word. He evermore affermed that Christ's flesh was very meat & his blood very drink / but not for the body. yet denied he not the corporal eating. He granted also that he was very bread / and that he which eateth that bread shall live forever. yet would he not have that bread which came from the waffer backers / to be all one with that bread which came from heaven. For saint Augustine saith that their eatynges be diverse. The one is eaten with the mouthe / the other with y ^• faith. The one with the lips / the other with the heart. The one with the body / the other with the sowle. He would in no case have them to come in both at one door. youre • ordes would not Frith afferme / because they are not Christ's but Aristotle's. youre ways are all after the Master of your sentences / which was in an whoryshe nonne a filthy fruit of your vowed chastity. ye follow in youre faith the fore steppes of Bonaventure / Thomas / Dons / Osbert / Albert / Baconthorpe / Gerarde / Giles / Gandauus / Guido / Ockham Helyoth / Holcoth / Brulifer / Dorbel / & other dirty diuynes forth yssuynge from him (in whom sathā hath wrought ever sense he was set at large) refusynge the Apostles doctrine. And that caused Johan Frith never to agre unto you.

3 His reasons are never the worse that youre pylde popish brain do not allow them. Peuysh enough are your poesyes / and more peuyshe a great deal youre pylde wyttes. What youre reasons are / it is plain to all them / which hath either wytt or learning. The value of them is sone rekened now that they are come to y ^• towche stone. I think verily they are neither worth two peasons / nor yet worth two nyttes or antes eggs. The reasons and auctorytees of Johan Frith concerning Christ's body & blood / standeth yet untouched for all you. Moche more vndischarged. It is enough for you to rail and to prate / to brag & to lie / though ye do nothing else. ye fare like a gargull in a wall with a spowte in his mouthe / which doth nothing else but spewe out water. ye set a great face here upon the matter / as though the Popes church were holden up by you / and nothing do ye at all but vomete filthy swyllynges. More like are you and a sort of youre fellawes more / to pull down youre holy mother / than to keep her up longe / if ye have no better learning than ye show here. Johan Wyclef prophesied that your church should have an ende / had verity ones the victory. Which is in short space like to be found true / if ye plye not youre matters apace.

4 Disdaynefullye cast ye it in Johan Frithes teathe here / that he died in the fire at • procuremēt of your prelates. As though it were a great ignominye to die for the Lord's verity. But precious in y ^• sight of that lord was the death of that faithful young man / though it were very wretched in your syghtes regardynge nothing but that which is pleasant to the flesh. What your ende shall be / the Lord of heaven knoweth. ye have yet layser enough to play the field bysshop / and to bless with youre heles in an hempen cord / as a great sort of youre fellawes have done which were as true men as you are here. Therefore ye are not wise to disdain any man's ende / nor yet to judge him ill that departeth in Christ's faith. ye may well know that Christ's death was not very precious to your proud predecessors the bishops / pharysees / & lawyers / whan they went up and down there mockynge and mowynge as you do now here with youre meters. No better is the servant than his master / nor yet the disciple than he that sent him. Full unlike is y ^• sight of god to youre sight / and his ins • rutable judgments to youre carnal judgments. Blessed is Johan Frith that he suffereth still at your hands these obprobryes for his holy names sake / for sure is he of the kingdom of heaven.

5 The clause that ye have here ins • pientlye raught out of the last chapter of S • pience / to make good with it your malicyouse meters against Johan Frith / will not Sapience allow now for his / ye have so disuygured yt. If ye had gentyllye borrowed it / & not so theuishlye stolen it / he would gladly have received it of you again. But now it is youre own ragged stuff & not his. He hath there / Iuste patiebātur secundum suas nequitias / and not patiebatur. The Egypcyanes (saith he) which cruelly persecuted the chosen people of God under Pharaoh / hath worthelye suffered according to their many fold wyckednesses. He is not contented w ^t you nor yet with such other false Prophets as will so preposterouslye bestow his scriptures / as to give that to gods friends which belongeth to his enemies. In the ende of that chapter is this text following / wherein Johan Frith hath now his porcyon / but that coude not Pantalab{us} perseyue. In omnibus enim magnificasti populum tuum Domine / & honorasti. In all things lord hast thu done the best for thy people / & so brought them to honor. Thu hast not despised thē but alway and in all places hast thu gracyouslye stand by them. The Egypcyanes now are you / as witnesseth saint Johan in the Apocalypse. 11. youre great city (saith he) hath a spiritual name / youre church is called Sodoma and Egyptus. For there ye daily crucifye the Lord in his members / besides that ye do in youre daily Masses / or new found sacrifices for the quycke and the dead.

A mystery.
• 1 Next of this sect That was suspecte.
• 2 Was one Lamberte A man peruerte.
• 3 And almost wood.
• 4 Probauerunt habere Deum in notitia, tradidit illos Deus in reprobum sensum. Rom. 1.

The opening. 1.

SEryouslye hath Pantolabus sought his wyttes here / to clowte up his Genealogy with somewhat. But I marvel moche that for .v. years space betwixt the burnynges of Johan Frith and Johan Lambert / he coude find out non else for his purpose. His bloodye generation of mytred mahoundes and their shaven sergeaūtes / were not wont to be so longe vnoccupyed. His holy mother (whom saint Johan reporteth to be droncke in the blood of martyrs) was not wont to fast so longe from that drink / but would cool her hot thirst ere that time / having so fyerye a stomach / well I wote that many than suffered at London / Colchestre / Hadleye / Ippeswyck / Norwyche / Lynne / and in other more places of England. Good Wyllyā Tyndale was done to death also at Vylforde in Braban within the same years / by the procurement of youre crafty Cayphases / in the year of our Lord a M. V. and .xxxv. in the month of Septembre And therefore I wonder they escaped youre hand. This maketh us to think that ye intended of these only with those that here followeth to jest at youre pleasure / upon such malice as ye had against them conceived. Sure are you to be of such a sect / as will work little goodness. Lete men suspect of you what they will / but these popish poesyes of yours smell knauyshlye / whan ye can find out non other heretics but these alone / of so many Popes / poyseners / traitors / sorcerers / Sodomites / scysmatyques / and pestylent papists as hath been / and are yet still to this day.

2 Because ye are here in hand with Lambert / I will say somewhat for him / for I knew his cōuersacyon. The truth of it is / he was sometime a pressed of youre generation / called syr Johan Nycols / and was borne in the city of Norwyche. After that he had in Cambryge given himself to good letters / and became somewhat expert both in the Latyne and the Greke / at the preachynges of the good men Arthure and Bylneye / he toke repentance of his former life. And after that the king by his lawful officers had taken of him an oath to renounce the Pope as a false usurper / he threw from him that Antichrists yoke with his lyuerye and mark to show himself throughlye obedient Than leaving papistycall customs / he enbraced the Gospel for his lyfes direccyon / & lived otherafter a virtuous Christian life / which you judge here a life pervert / such is youre own English term. This would I not write so manyfestlye / if I knew it not for a certente. Whereas he was before an idle Massemonger and an hater of the scriptures / he became than a fauorer and folower of them. yea / he taught them unto other and lived his self according to the same. Manye Christian instruccyons wrote he to his bretheren / & brought up their children in all vertu. Dyuerse works of Erasm • s / and of other good authors more / translated he into the vulgar English tongue to the Christian commodyte of other.

3 And whereas Pantolabus writeth him here to be a man almost wood / for that he was not in faith and opinyon to his foolish mind agreeable. He declareth himself to be of like judgment with those relygyouse curates of the Jews Synagogue / which reported Johan Baptist to be a mad man for his abstinence / and Christ to be a dronckarde for his good felyship keeping. But lete him not think easlye to avoid this slaunderouse report before the eternal judge / unless he repent in time. What so ever thu art (saith saint Paul) that judgest another / this shalt thu be sure of forthyne own part / to condemn thyselfe / perfourmynge the same self things that thu condemnest him of. Moche more than / if it be left in writing / as this outragyouse slaundre is / that he was a man pervert and almost wood. Though I and such other which have red over Pantolabus jest here / ded not judge him a fellawe of a perverse opinyon and doctrine / and a Bedlem beast more than mad / the said jest it self would do it for us. Therefore lete him not say that we judge him again here / for his own filthy fruits declareth him. How abhomynably the scriptures are here perverted for a trayterouse popish purpose / to uphold the filthy kingdom of Antichrist / it will be euydent to him that shall serche the places.

4 Now cometh here one in / borrowed of y ^• first chapter of saint Paul to the Romans Mark the good workemanlye handelynge (I pray ye) thereof. Sicut non probauerunt (saith he) hab ere Deum in notitia / tradidit • llos Deus in reprobrum sensum. As they have not regarded to know their lord god / so hath he given them over into a lewd mind. And what is this text to the purpose to prove that Johan Lambert was a man pervert and almost wood? This is there a conclusyon of an old stinking matter of yours going but a little afore / and therefore lete it not be left so cowardlye behind you. Relicto naturali vsu femine / exarserunt in desyderiis suis in inuicem / masculi in masculos turpitudinem operātes. They which have vnrightouslye with holden the truth of the lord in vnrightousnesse / leauinge y ^• natural use of women / have burned in lusts among themselves / working men with men unspeakable filthiness. Be ashamed wretches / be ashamed / and bestow ones the scriptures whereas they should be bestowed. Lerne to amende your abhominable living / and leave to blaspheme the poor innocētes by them. For if ye can no rightlyar bestow them / truly if your writings come to our hands / we shall teache yow the right way / because your own shepeherdes are slack.

A mystery.
• 1 Which would make good. With tongue and pen. Before all men.
• 2 That in the Mass. Nothinge else was.
• 3 But a signifycacion. Of Christ's passion.
• 4 Ne sis sapiens a pud te ipsum. Prov. 1.

The opening. 1.

THough this verse agreeth with his other fellawe in sound / yet doth he not agre with him in matter / & therefore I have disseuered them. It is not all one to be wood or mad and to do good / & therefore I have put the good doer from the mad. Pantolab{us} saith here that Lambert would make. Than is he moche better by his own report than is his holy generation / for they have ever marred▪ yea / farthermor he saith that he would make good. He cannot so report of his own monstruouse mustre / for they have made all things evil. No • one thing is there under the heavens / that they have not defiled with one kind of Idolatry or other. Besydes their hypocrisy whoredom / Idelnesse / buggerye / and the devil and all of such vices / their shameful abhorringe of marriage / their superstic • ouse forbyddynge of meats / and their abhominable perverting of the scriptures with their sophistrye / sorcerye / wyles / wytchecraftes / decrees / decretals / acts / clementynes / extrauagantes / pryuileges / bulls / & provincial synodals / making plain merchandyce both of the bodies and souls of men. This have they done before all men both with tunge and pen / like as Pantolabus here reporteth of Lambert.

2 I wyst well this goodness had a tail which at the latter ende would not seme very good. Lambert both with tunge and pen was a continual adversary to their holy Mass / which is their princypall market / and that is the cause that he is here regestred for an heretyq̄ • yea / marry set / now understand the matter moche better than I coude afore. Now can I tell yow what heresy is as ye take it / and who be the heretics that yow mean. Not they that speak against the father of heaven with Sabellius and Arius. Nor they that blaspheme y ^• son with Porphirius and Photinus / Nor yet they which impugn the holy ghost w ^t Macedonius and Eunomius. But they only which reply against your Mass / made by so many holy Popes. They poor souls are alone in this your Genealogye / and non other heretics else. By this we perscyue that ye are those ill stewards whō saint Paul speaketh of / that seek your own and not Jesus Christ's / making of your bellies your God. your vain glory (saith he) will be your confusion / for nothing ye saver but that which is earthly. What is your Mass else but a gawdishe fopperye or a toye of your own ymaginacyon? Nomore is it like the holy supper of Christ / than y ^• earth is like heavē or filthy dyrt like gold. No / make of it the best ye canne with your lyghtes / vestymentes / copes / Jewels / aultres / Images / organs / prycksonge / sensynges / & the devil and all / as y ^• paganes ded in their old sacrifices before their Idols.

3 If Lambert granted yow that in your Mass so patched and peced with papystrye was a synifycacion of Christ's death / ye were moche to blame so to burn him. For he granted yow more than any manne will do else / that is godly wise and learned. But surely he never granted that to your Mass / but to the most holy supper of the lord / and therefore ye have mysvnderstande his sayings. In your Mass is nothing but that ye make yowrselues by the vertu of Arystotles realyte. No / though ye .vii. times breathe over it / Hoc est corpus meum. For christ is never made but in us / and that is by the vertu of his word truly taught. And that is the cause that Saint Paul ded say. So oft as ye shall eat this bread and drink of this cup / ye shall show the lords death till he come. Whan Christ bad ye do it in his remembrance he bad ye not make him again. The trayuelynge womā which is with child in the Apocalypse / betokeneth Christ's people / having him within them and not without them. More over David saith that the bewtyfull dowter of y ^• king is all from within. your Mass mongers turn their tales to the people & preach to the wall as Antichrist hath thaught them / but never turn they to them declaringe the true meaning thereof / as Christ hath commanded. And therefore their filthy sacrifices are Antichrists and not Christ's and that they make there is an Idol and no God / and therefore unmeet to be worshipped. They shall arise in the morning (saith the lord) and not find me / they shall call unto me whan I shall not hear them / and whan they hold up their polluted hands / I shall turn away my face.

4 Nothynge to the purpose is this allegacyon of Solomon's Proverbs. • esis sapiens apud temetipsum. To prove that the Mass is somewhat more than a signifycacyon of Christ's passyon. And again y ^• text is falsely placed / for it is not in y ^• first chapter / but in the .iii. This crafty cōueyaunce of yours / is to play boo pepe with the simple people. ye ruffle out youre scriptures / but whan men shall seek them / they shall be sure not to find them where you appoint them / least they should with them find out also youre iuglynges. This is now the .iii. time ye have played this towche / lete youre conueyaūce be somewhat cleaner. If ye lay that text unto Lambertes charge / that he was to wise in his own conceit / ye do him moche wrong / for that cōcept is yours and not his. you have for that foolish conceit of yours / putta side all the wisdom of God. Vtterlye despise you Christ's institucyon / accountynge him / but an ydyote fole that coude not make such solempne preparaciōs as ye have made. Full little considered you in the same self chapter. Quod abominatio Domino est omnis illusor / & cum simplicibus sermocinatio eius. Abhominable to the Lord is e • eye disdaynefull scorner / where as the simple disdained shall know his secrete counsels. The mocker will he lawgh to scorn / and yet will he give his grace to the lowlye. The wise shall possess his glory / and the braggynge of foles / confusyon.

A mystery.
• 1 And utterly He ded deny.
• 2 That Christ unfeigned Was there contained.
• 3 Both ryastye And substancyallye.
• 4 Quotiescunc{que} manducabitis panem hunc▪ & calicem bibetis &c. 1. Cor. 10.

The opening. 1.

UErelye these poesyes are strange & diverse. They make me to remember the processyon of Maydston in kent. For some of them daunse like great gyauntes and are eyght syllabes a piece. As this verse here afore. But a significacyon. Some come doppynge after like little hoppe on my thombes / and are but .iiii. syllabes as. And utterly / with his fellawe as short as he. And therefore it is but mad gere. But what is it (I pray you) that Lambert ded deny? That Christ was his Lord. No verily ded he not / but stood stedefastlye by it unto the very death / that he was his only saver / peacemaker / health / ryghtuousnesse / and redeemer. He alone was the lamb that died for him. And he alone was y ^• head of that church that he was a member of. In this faith persevered he unto his latter ende / and in the same departed unto his lord God. yet sought your generation by most turkyshe tyranny to compel him to remove his foot from that rock. But merciful was that lord unto him. In the mids of the fire denied not he his verity / but departed hence with the clear victory over you. Non of the Popes sworn subjects died he / but the very true servant of Jesus Christ.

2 His denial was in deed that Christ should be contained in the bankett of youre blessing. Remembre first from whens your blessings come / and out of whose authority they sprange first of all. Saint Johan saith in the Apocalypse that the Dragon (ye wote whom he meaneth) gave his authority / seat / and power unto the great Beast that arose out of the see. And in another chapter following he saith also / that y ^• worldly governors / as emprours / kings / and princes / should apply their strengths (which consisteth in their laws / swerdes / & scepturs) unto the same filthy freke. Of this Beast have you that mark wherewith ye bye & sell. youre • yles and shauynges are not of Christ no more are youre myters and typpettes. If he would have sent forth such minysters / he needed to have gone no farther than to Annas and Caiaphas / Ioān • s and Alexander / with other of y ^• same affynite / for they were of a kyndred provided of God to such offices of externe obseruacions / but yet not to make new gods nor yet to sense images. youre vncommaunded exorcysmes and blessings are non other than the plain practyses of Necromancye. By the vertu whereof / though ye may with youre Pope fatche the devil from hell (for youre sacrifices are all one) yet can ye not draw the son of God out of heaven and so make our creed of non effect.

3 yet can ye not out of youre ragged realyte / borrowed of the Pagans learning / for • ant of scriptures to youre mind. Ther will ye have him to be reallye / only whan ye shall command him. That is to say / that the thing there in sight made of flower and water / is very he in deed by the vertu of youre office. ye will have him there also substanciallye in his own proper person / in length and in breadethe / in form • and proporcion / with flesh / blood / skynne / bones / hear / tethe / and nails. ye are very connynge work men that ye can do so moche in so little time and with so few words. But ye cannot tell us whether he sytteth or standeth / lawgheth or wepeth. I think verily he might weep in deed if that natural affect were now still regnynge in his glorified body / like as he sometime wepte upon Jerusalem / to se his dere heryta • e so wretchedlye abused of you. I cannot / but moche marvel that ye require so great honor to those wares of your making / & so little worship to the eternal testament of Jesus Christ. Whye hold ye not up that everlasting treasure before the people? Whye tell ye thē not that he is therein both reallye and sus • anciallye contained? No / ye will non thereof. For it is neither to your spiritual commodite nor yet auaū • age. ye will cruelly persecute it and blaspheme it making the people to believe that it is most detestable heresy.

4. your text here of / Quocies • unque manducabitis panem hune / et calicem bibetis & c. is nothing at all upon your side / but directlye against yow. So oft as ye shall eat this bread (saith Saint Paul) and drink of this cup &c. Here is the communion of Christ's holy supper not called Christ him self / but bread & drink received of christ. Moche less than is your waffer cake christ which yow have received of the Pope. A curtal have ye made of that text / cutting away this tail clean from his rompe / Mortē dominianunciabitis donec veniat / least other men should know the truth of the thing & what were the true office in that ministracion. Herin are ye told that whan ye so • ate / ye should show the lords death till he come / but that will ye never do. If ye mark well the same (Tyll he come) your realite and substancialite of Christ's presen •• . there bodylye / will sone appear nothing at all. Both here & afore ye have writē it ryallye with a y in both your prented coppyes. If it be your fawte / ye are but a fole in your own occupacion. If the fawte be of your .ii. prenters / than are both yow lewd for teaching of them such wytcherye as they cannot understand / and they beastly also to believe such blind beggary / mynistrynge it so a broad for money. ye off • e us here again in both your coppyes one chapter for another / and I am very glad of it. For in so doing / ye bring us to the truth of your matter. In that .x. chapter is it written. Nolo autem vos socios / fieri demonior •• I will yow in no case (saith Saint Paul) to have felyshyp with devils. ye cā not at ones be partakers of the lords table / and of the table of devils. That is offered to your Idols is no mete refecciō for the christianes. As your daily sacrifices are / which ye make before the Images of your altars / and not before the people of God. It should seme a far other catinge and drinkinge that Saint Paul doth mean / than this your morning brekefast is / by that which goth afore there. For he saith that all y ^• fathers afore Christ's coming. As Adam / Noah / Abraham / Moses / David / and such other ded eat of one spiritual meat / though that Christ came longe after / yet had they never your whyght God w ^t so many blessings.

A mystery.
• • But like a fole He was set at scole.
• • By a dyuyne For to declyne.
• 3 This prono wne hoc.
• 4 Hoc est corpus meum. Matth. 26.

The opening. 1.

WOrshyplye doth this Poete bestow his wyttes here / if ye mark him well / flatterynglye fawnynge upon some great pyller of his church for a vaun • age / though it be not upon his good lord of Winchester. A common custom is it of these vain hypocrites and idle wytted papists / to cloyne with all crafty colors and ingyns possyble for to crepe into the favor of those that the world lawheth upon. Woe be unto you false prophets (saith Ezekiel) that some pyllowes under men's arm holes and bolsters under their heads / to catch souls with all for lucre. Moche better (saith Solomon) are the strypes of a lover / than the frawdelent kysses of a flatterer. More profyght is it to be chastened of a wise man / than to be deceived by the lawhynge of foles. Soche a false flatterer would not David regard / but commanded him straight ways to be slain. By these flattering meters it is easy to perseyue what Pantolabus seeketh here. A benefyce of my lord to sing for butterflyes / that the profyghtes thereof might pamper him up in all ydelnesse. And for that he hath magnyfyed his good lordeshyppe here with a lie / in reportynge him to prove Lambert a fole in the disputation of their sacrament / and to set him again to scole to declyne this pronowne hoc. But I fear me they will prove foles both / his good lord and he / ere the matter be fully ended.

2 The diuynite of this great divine of his / will scarselye appear good sophistrye or yet simple gramer after old Alexanders rewles / be it ones tried by the scriptures. I think it be no better than course legerdemayne / for all these glorious glauerynges. Diuinare is sometime to guess at a venture / and thereupon (I suppose) he calleth him here a divine / and not for any truth he hath uttered therein / or in any other godly matter else as yet. Not only is this great pyller of holy church thus regestred here of Pantolabus in this his genealogy of heresy / that he should be good lord unto him in an other matter / as if a benefyce fell that he might be preferred for this his good zeal / but also his good diuynite is putt in here with him. The nature of this dowtye diuynite is to stand moche in the declynynge of pronownes / as he hath here full poeticallye described it. This was in the old time but boys play in the gramer scoles / and now it is taken up for high diuynite in the consistorye scoles of the papists / to prove Christ reallye and substanciallye present in their sacrament. Lyke is it to be no small matter for men to be burned for / are they have done with it / that hath so substancyall proves or arguments. Necessarye is it to declyne a pronowne well / for him that will know the mystery thereof after their meaning. Now forsooth here is godly Christian learning crept latelye into England for the maintenance of their new Christian believe.

3 Sumwhat must these braggynge hypocrites have always to blind with the eyes of the simple / which never seeketh out their wyles. So foolish are they that they nothing else believe / but that they have in falsehede taught them / as the blind with the blind so fallynge into the dytche. Here is it boasted of Pātolab{us} that his good lord of Winchester that great divine proved lambert an heretic with this pronowne hoc. The sentence that Christ spoke at his last supper among his disciples and bretheren / had neither hic nor hoc / for it was in the Hebrew speech which hath neither of both. Wherefore the declynynge of hoc maketh nothing at all for the trial of any verity therein. More to the purpose had the comparynge or conferrynge of that Latin pronowne with panis or with corpus been / than the declyn • nge thereof. That is yet all together to foolish. I put Winchester and Pantolabus the case / that the Hebrew hath not the newtre gendre / as it hath not in deed. How will they thā with their new diuinite declyne their pronowne hoc? I think both their wits will scarselye well serve them / having no better help thā themselves. Erasm{us} saith also in his annotacions / that this verb substantyue est / is not in the Greke no more than it is in the Hebrew. I marvel how they would handle this matter also if they should grāmaticallye declyne it. It is a world (they say) to hear foles prate whan they be upon their alebenche.

4 Now cometh forth the text / that must make up all their market / if it be not all together against thē / which is to be feared. We find not in y ^• Gospel neither of Matthew Mark / nor Luke / nor yet in Paul to the Corinthes / that Christ breathed upon y ^• bread whan he said / Hoc est corpus meum. For all they make mensyon that it was out of his hands and delivered to his Apostles before he spake those words. Therfor that breathinge of yowrs upon the bread / is but a new sound toye of your own sorcerye / to make men believe that ye are great doers by the vertu of your oylinges and shauinges. He gave thanks in deed unto God his father but the words of his thankesgeuinge (which were the words of his consecraciō) he lest not here be hind him / soryow to df your feats with. For he knew yow subty • e work men. ye have always a crafty custom (for your occupaciō is nothing else but craft) to gelde your scriptures of so moche as ye think should discover yow. Quod pro vobis tradetur / had as good place and was as well allowed in Christ's consecracion (as yow falsely take it) as had Hoc est corpus meū. And I think verily that y ^• one declareth the other after his meaning / but not after your subtle meaning for your advantage. He called that his body that should be betrayed for thē / now construe you y ^• rest because year so cōning in construcciōs. By as clarkely diuinite as you do use here / a manne might axe yow whether ye call that hoc of yowrs / this or that? As this is my body w ^t sitteth / or that is my body which ye have eaten. For he bad them both take and eat / and paused somewhat after / before he said This is my body which shall be betrayed for yow.

Amysterye.
• 1 But like a block. He had naught to say. Nother ye nor nay.
• 2 Wher for like a dawe. He was judged by the law.
• 3 To be drawn verily. And burned for heresy.
• 4 Confuse sunt sapientes. Hiere. 3.

The opening. 1.

XErxes the cruel king of the Parthyanes in his frantyck fury made proud preparacions of .x. h • ndreth thousand soudiours against the Greeks / yet was he at y ^• latter slain but of one simple captain called Artabanus. Verye like is it to be so here with Pantolabus if he taketh not hede. Though he hath vpō his side the Popes great army or infynite host of cardinals / Bisshoppes / suffragans / archedeacons / chauncellers / officials / cōmissaryes / deanes / prebendes / colligeners / doctors / bachyllers / persons / curates / priests / lawyers purgatory prowlers / and holy water mongers / with hattes / whodes / myters / scarlettes / furs / cattes tales / cōmissiōs / scrowles / cytacions / pardons / surpleses / crysmatoryes / stoles / and oil boxes with the devil and all / yet shall poor Christ with one blast or puff of his mouthe overthrow him. Here scornefullye disdayneth he Johan lambert a poor member of his / full blockyshlye calling him a block having naught to say (he saith) whan his reverend lord disputed with him / neither yea nor nay. And I believe it well. For Lambert afore had learned this wise lesson of Solomon. Ne respōdeas stulto iuxta stulticiamsuam &c. Answer not a fole according to his folyshnesnesse / least thu appear like to him. He considered also that his master Jesus Christ had very few words before Annas and Caiaphas / and non at all before Herod / least he should have given that was holy to dogs and that was precious unto swine.

2 What skylleth it how dawyshe and fo • yshe you judge him which have no judgment that is godly / whyls Christ hath promised him a plentuouse reward in heavē for that he suffereth here of yow. Saint Paul saith that the word of the cross is evermore judged folyshnesse to them that shall perish. But unto them that shall be saved it is y ^• power of God. In that he was judged by the law at your procuremēt / he hath that reward which his master promised him / & that he his self had afore. If they have persecuted me (saith he) they shall also persecu • e yow. For no better is the scruaunt thā his master. If your mad modye generaciō called Christ afore time / samaritane / dronkarde / devil / heretic / & traitor / what marvel is it though yow following after in the same self fore steppes call so his poor menbre? No less reward hath Johan Lambert (as I believe) for sufferinge your violence at London / than had Antipas the faithful witness of y ^• lord which was cruelly slain at Pergamos. For that strong victory which he had over yow / not being ouercomen in his faith by the terror of death w ^t yow procured him / he hath now of his lord God that sweet Manna which is hid frō the wise of this world / & that fair whight Stone which hath the new name written that no man knoweth save he that receiveth it.

3 A great sort of your shorn generation • o ere drawn to the gallows in the seconde year of king henrye the forth / and now in our time also for betrayenge this realm to the Pope as I have told you afore / but at them ye triumph nothing at all. Fryre Johan forest a wise prelate of yowrs was both hanged and brent for heresy and treason / yet is he non of your Genealogye. The marques of E • etur / the lord Moūtegue / sir Edward neuele / sir Adryan foscue / & a great number of traitors more / suffered death openly / yet are they not here remembered. But easy it is the cause to conjecture / for they were your friends. They died for the lybertees of your whorishe church / as ded your holy trayter Thomas Becket / to maintain ye in all pride and voluptuousness. ye know what ye do well enough / though / ye be not all with the godly wisest. your quarrel in this jest is only against heretics / specially against such as hath deminisshed your lyuīges. As this Lambert was one / whom here ye repart to be burned for heresy / not ill apayed thereof. To them that are brent for Christ's veritees sake / remaineth the same crown of rightousnesse / that remained unto Polycarpus the Bishop of Smyrna / which was also brent for the same for whan the ryghtfull judge shall come at the latter day / that now seemeth right in youre eyes will than appear otherwise. Nothynge shall there be decysed after youre popish laws / but all according to that word whom ye now condemn for heresy.

4 For a custom in a manner ye take it / falsely to allege youre scriptures. And to amende the matter ye have made it false Latin / whereby I judge you but a sengle syr Johan. ye occupy here the feminyne gendre for the masculyne. I suppose it is for some good love ye bear to that gendre out of the right rewle. If these fawtes had been but in one of youre coppyes / we might have thought it the printers negligence. But now we are compelled to judge it youre ignorance. Confusi sunt sapientes / is not in the .iii. chapter of Hieremie / but in the .viii. And it is there spoken of those priests and preachers / which ministereth unto the people lying learning for lucre. For it followeth immediately after / Verbum enim Domini proiecerunt / & sapiētia nulla est in eis. The word of the Lord have they thrown at their tales / and have now no manner of wisdom. Their rebuke (saith the prophet) is open / for they do abhominable things / yet are they not ashamed. No / they will know of no manner of shame. If this be not spoken of youre filthy generation / I report me to you. ye would fain have it serve for Frith & Lambert. As who should say: They were confounded of youre bishops for all their wisdom. No / no / youre bishops are confounded by them / though the worldly eyes seyth it not. And they are departed hence with victory in the verity.

A mystery.
• 1 Next after him Came in a lymme.
• 2 Of Antichrist An Anabaptyst.
• 3 One Peter Franke.
• 4 Hi sunt fontes sine aqua, quibus caligo tenebrarum reseruatur. 2. Pet. 2.

The opening. 1.

YMagyne yow never so many crafty colors / yet can ye not hyde a wolf. Now couple ye these good men with the Anabaptists / y ^• more to blemishe their names / though they never agreed to that supersticyouse sect. Rather should the Anabaptists seme to be of youre sort than of theirs For they have in a manner the same opinion of free will / & of justification by works that you have. They will obey no temporal magistrates / and no more will you but by compulsyon. They force not to break their oath of allegeaunce / & no more do you. They would have all men's goods in common / & so would you also / youre own always excepted. And this foredele of them ye have in that article. ye are sure in every mannes goods to have a portion by title of tithes / offerings / confessions / testaments / masses / & so forth / doing little or nothing for it / and so are not they. And therefore I cannot se / but ye are a member of theirs / as daungerouse / coyeshe / and diverse as ye make it. Marrye in deed a zeal they have unto the Gospel / though nothing to knowledge / which yow never had yet / but a most bitter hate in the stead thereof. And therefore ye seme rather to be lymmes of the denyll (which hath been a murderer in youre spyghtfull generation ever sense the beginnynge) than of any congregation that is godly.

2 If ye knew so well what an Antichrist were as ye can name him / ye should here pluck youre self by the nose hard. But I perseyue well now ye are but a wytlesse fole. It is not y ^• • ebaptisynge or retynctynge again in water that maketh an Antichrist / but the obstinate resistance of that heavenly verity which Christ ones taught. He is a very Antichrist which under Christ's title playeth a part clean contrary to Christ. As where as Christ was meek / gentle / sowlye / merciful / peceable / poor / pytefull / just and true. He is cruel / ferce / froward / frantyck / tyrannouse / proud / vaynegloriouse / spyghtfull / wicked / and false / and yet is all done in Christ's stead what blasphemy so ever he worketh. Antichrist after y ^• scriptures is he which calleth himself holy / changeth y ^• laws / observeth days and times / doth many false miracles / denieth Christ / destroyeth people's / woundeth unto death / assoyleth for money / judgeth evil good and good evil / is worshipped of Princes / burneth in concupiscence / and shall be destroyed with the only breath of God's mouthe. Now blow in both youre fystes / & tell me whom they mean. ye know I am sure 〈◊〉 they are which worketh all these feats / else are ye a man of very small experience. But here perauenture ye play Tom Nytygo. ye know it / but ye will not be acknowne of it.

3 To assertayne yowe fully of the matter / the great Antichrist is youre whole clergy with the layte of the same false faith. Of the which youre holy father the Pope with his college of cardinals is the head / All Patriarchs / Archebishoppes / metropolytanes / bishops / lawyers / doctors / priests / presones / curates / monks / chanons / and nonnes are the body / & the .iiii. orders of fryers which came last of all are the tail that covereth his arse / which is now cut of in England / and therefore he is there become a curtall. This is the great body of Satan which ministereth to the world all filthiness of ydolatrie and necrolatrie. What Peter Franke was by his life (whom ye call here a lymme of Antichrist) I cannot justly report / for he was of another nacyon. But if that man's life may be called good / whose ende is godly and perfect / I dare boldelye say that his life was good. For in his death confessed he the Lord Jesus Christ to be his only saver and redeemer / which is the true seal mark of the servant of God. In the mids of the fire also he stood without fear / sorrow / tremblynge / changynge of countenaūce / or dissolute mouyng: which were plain tokens of a conscience not troubled / but assertayned throughlye of a moche better life after this life. This learned I in Colchestre of them which were by his only death or patient sufferaūce / converted from youre papisme unto true repentance / where as nothing afore coude convert them.

4 A very thieves part have ye played here with the text / which ye have taken out of saint Peters seconde epistle. Hi sunt fontes sine aqua / quibus caligo tenebrarū reseruatur. For ye have left out of it no less than these .iiii. words / & nebule turbinibus exagitate. These (saith saint Peter) are y ^• welles without water / & clouds carried forth with tempests / to whom is reserved the myste of darkness. This was never spoken for any that ever yet died for the verity. But for such subtle soth sayers as deceive the people / living here in all voluptuousness. For thus beginneth the chapter. Fuerunt pseudo Prophet in populo / s • cut & in vob is erunt magistri mendaces. Amongest the people were false prophets / like as there shall be among yow lying masters also. These shall preuilye bring in damnable sects / denienge the very lord that bought them. Manye will follow their voluptuouse ways / by whom y ^• verite shall be blasphemed. For covetousness shall they with feigned words make merchaundyse of you (saith he) but their judgment is not far of / neither sleepeth their utter damnation. All this with moche more yet following of Balaam the false prophet / and of Sodom and Gomor / is spokē of your filthy spiritualte / if it be indifferentlye marked. And therefore keep it unto yow as your own proper good / and turn it not unto those post men which have no portion therein.

A mystery.
• 1 Which said full rank. That Christ and God. Toke not manhood.
• 2 Of Mary the virgins. Which was without sin
• 3 Verbum caro factum est. John. 1.

The opening.

ZElouse would this Poete fain be seen in his holy mothers quarrel by y ^• vyllenouse contempt of other. But mark the ende of it. Whyls he rankelye accuseth other men of heresies / he playeth the rank heretic his self. He deuydeth me here Christ and God by intermingling a coniuncciō copulative / as though they were .ii. and not one. Though Athanastus made a difference of the godhede from the manhede / yet knyt he them together in Christ. But this rāke heretic Papist disseuereth Christ from the godhede / so making our ladye the mother of .ii. children. He willeth also by this proposicion / that Christ being man a fore / should take his manhood with God again in Mary. Thus concludeth he .iii. abhominable heresies in one. In this had he need to go to scole again with his great divine / & somewhat better to be taught to declyne this matter. Ranker heresies thā these / were never taught of Marcion / Manes / Arius / nor Eutices / the greatrest heretics of all. Therfor Pantolab{us} may well stand in the fore ward of heretics / & be first here of his own Genealogye. But he is sure to have no harm of the Bishops / for their smellinge serveth thē not that way. But se how true the promises of the lord are. He that layeth a snare shall fall into it. Who stryketh with the sword / shall perish with the same. And he that judgeth his poor brother / condempneth himself. Well / blessed / be the name of that lord.

2 The doctrine of these papists have a great shine of godliness / yet is it but filthy hypocrisy. The blessed virgins Mary which was the elect mother of Christ / detesteth such fryuolouse and blasphemous bablinges as they give unto her. As that she was without sin in her concepcion / with such other folysh fantasyes. Was not her father a sinner? was not her mother an offender? Was she not brought forth in Adam? Declined not she with all other? Had she no need of Christ's sufferings with other? Though the papists supersticiouslye deny all this / yet doth she sweet virgins afferme it. My sowle (saith she) magnifyeth y ^• lord / and my spretereioyseth in God my saver. What needed he to have been her saver / if nothing had been in the way to condēpnacion ageinst her? Oh / blasphemous here tyques and excertable papists / which thus deny her the benefight of our redemption. Christ came to save sinners only / and not the arrogaunt rightouse / which had no need of hi. Lyke as ye are false iusti • iaryes / so do ye bestow your stodyes. She never covered as yow do with the proud Pharisee / not to be as other men are. But she was well contented to be of the common sort / to be exalted up from mekenesse. And as touching Peter Franke that he should deny Christ to take manhood of her / ye lie falsely of him. He died in no such wicked opinion as many have crediblye reported. But sumthynge ye must needs lay for yourselves / whan ye have done such murder and mischefe.

3 Full like a wise clarke bring ye forth that text: Verbum caro factum est / the word became flesh / and like a fleshly gentylmanne. I marvel where this clause was afore / that ye joined not God with Christ therewith / but made them two by the virtue of youre coniunccion copulatyue. ye do many mad miracles / whan ye come to youre own wyttes without the scriptures. In ipso vita erat / saith the Gospel afore. In that word was the life and the light of men. But of that word will you fatche no light / nor yet suffer other men to fatche light there / so far as ye may withstand yt. They must fatche light at you / & yet ye are those foolish virgynes that Christ speaketh of / whose lamps are out / for ye are chaste geldynges all. ye are that foolish fygge tree which hath nothing else but leaves. Whan ye are in youre most pride / ye shall wyther away like a thing of naught. It is not this text that confuteth the ungodly opinion of the Anabaptists. For all they believe that he became flesh. But to prove that he toke that flesh of the virgyne / we must go unto the strong promises of God made unto the Serpent / to Abraham / and to David. That Sede of the woman (saith the Lord) shall tread the on the head. In thy Sede (saith he to Abraham) shall all the kyndredes of y ^• earth be blessed. Blessed is the fruit of thy womb / saith the holy ghost in Elizabeth to Marie: and so forth. That illius and that Tui in the texts must be groundelye remembered / & than shall they not be able ones to hysse at it.

A mystery.
• 1 Next after this Came in ywys.
• 2 Barns the blind That never coude find.
• 3 By night nor day The right path way
• 4 To Christ's lore.
• 5 Qui peruersi cordis est, non inuenit bonum. Prover. 17.

The opening. 1.

BRagyngly still brawleth this babbler and can find non ende of his insolent madness. The mouthe of a wytlesse nodye (saith Solomon) poureth out all folyshnesse. The heart of a fole (saith Ecclesia • ticus) is like a pott that is broken / for it never retayneth wisdom. Here is now moche matter against Robert Barns / and all is not worth a nutt. Now cometh Pantolabus in with his rhetoryckes of this & yrcey • It is very hard aborde with us whan we are driven to such narrow shyftes / that we must needs have to make up our meters / verily / ywys / & certain w ^t such like. They that are exercysed in making / will judge those meters lowsye. But it is learning good enough for the graceless Papists / like as draff is most fit for swine. The more foolish y ^• better for thē / & the more dawyshe it be y ^• fytter it is for their gross wyttes. No / they will be non of these new heretics they. The wisdom of this world hath taught them another lesson than so. They will sleep in an whole skynne though they should to the devil for their errors. Next after this shall come in somewhat / but I think no great wisdom into Pantolab{us} brain / unless he change from this frantycke frenesye into some purpose godly / and repent such willful wodenesse. But I doubt very moche in that.

2 I think in conscience that a blynder beast than Pantolabus / is not this day alive. If I had nothing else / but these blind poesyes of his to bear me witness / they were sufficient enough. For such blind beggary yet saw I never / & so garnished with the scriptures. O bloderynge Balaamites which stodye nothing else / but to provoke the people to follow youre whoredom. What Barns was in the just quarrel of God against youre blind beastly kingdom of Antichrist / we are not so blind but we know. And if our testimony should fail / the works which he compyled are sufficient witnesses to declare his godly wytt and learning / of the which we have seen more than .x. under diverse tyttles. So blind is youre popish generation that they never yet were able to answer one of them. Which of you all with youre dirty diuynite hath yet soluted but the least of his arguments in his boke of priests matrymoney or yet of the Masses abusyon? Nay / ye are non of those. It is enough for you to cry heretic / heretic / whan ye play nō other but an heretics part yourselves. Never are you good in Christian disputaciōs but whan ye have halters and fire upon youre side. Verye blind Asses ye appear now a days / for any good learning ye show / & that is well seen in the treatise of Standys • e / in Bonners declaraciōs / and in this worshipful work here of yours.

3 I pray you hartelye what sweet paths have you found out ever sense the year of our Lord a M. and one? In the which year was Satan youre great grandesyre set at large by youre holy father Pope Syluestre y ^• seconde (which obtained of him by Necromancye / to be saint Peters vycar) to work in the world all mischief by you which are his right fashyoned members. I think the ways are wonderful / if we should lay th • out here together. Neither have you spared the night nor yet the day to find out all filthiness. Ded not you find out the worshiping of Images / the praȳge to rodes / the knelinge to ladyes / the kyssinge of relyques / the sensinge of aultres / and the sekinge of shrynes / with such like abhominacyons? It is unspeakable what number of souls ye have lost by these & such other path ways of yours besides your own wretched souls. This ded ye never yet recant / by protestinge unto your cures. Good people we have led ye wrong ways by these vncommaunded sacrifices & heythnishe worshippings. No / I dare boldelye say before God and man / that ye never yet repented it for all your oft going to confession / so far are ye from grace and all godliness. The lord of his great mercy deliver ones his people of that malignaūt generaciō of yours For never shall they be but blind / so longe as they have yow for their gydes.

4 Here ye are not ashamed to accuse good Doctor Barns that right disciple of Christ / that he never coude find the right way unto Christ's lore. As who should say the paths that yow lead are the very just ways unto Christ's lore. And this do yow write that the people should so believe it. Lete us pondre your doings upon your most prīcipall feasts of the year / as upon cristmas day / good frydaye / easter day / and penthecost day. And so se whether they be such ways as Christ hath walked or no. For why / those paths which he hath gone afore / are the only ways to his lore. First ye have even song and compline in Latin withe the sensinge of your aultres to begin the solempnite with / & these path ways Christ never knew. The next day following ye have matins / prime / & hours in the same unknown language. ye have holy water making / procession / and high mass with double sensinge of Images. ye have at night again euensonge and cōpline with sensinges. With these abhominable ways and such other was Christ yet never acquainted. But he demandeth of yow this question by his holy spirit in Isaiah / who hath required these things at your hands? Cōcludinge with you / that his ways are not your ways nor yet his paths. Therfor all your pretensed colors are false here.

5 Full true is the clause which ye have here alleged out of Solomon's proverbs / saving only that ye have changed the time to come into the time present. Qui peruersi cordis est / nō inuenit bonum / say you. And it is there. Non inueniet bonum. Who so hath an heart given to mischefe / shall in the conclusion wine no profight therbye. I marvel ye toke not with it the clause next following. Et qui vertit linguam incidet in m • lum. Lykewyse he that hath an ouerwhart tongue / shall come to a mischief. This might have been a premonishment for you / that ye should not thus have raged to youre own cōfusyon. Of a wonderful nature are the scriptures / that they never will serve you unless they be perverted / mangled / & spoiled of somewhat. This text here alleged agreeth better with no man than with you. For I think the devil hath not a more perverse stomach than you have as youre fruits here declareth. I marvel ye marked not this in the chapter afore. He that disdayneth the poor / blasphemeth him that made him. And he that is glad of another mannes hurt / shall never be vnponnished. Almost in the ende of that chapter / is this text for Barns. Preciosi spiritus / vir eruditus. A precious spirit hath he that is learned / specially of God. Though youre whole generation denieth him this / yet is it known to the Christian world by his godly works to youre utter confusyon and shame.

A mystery.
• 1 But evermore By mean of ambycyon Ded so we sedycyon.
• 2 He said certain In words plain.
• 3 It coude not be found That we were bound.
• 4 To be obedient.
• 5 Vir apostara iurgia seminat. Sap. 6.

The opening. 1.

YDyotyshe and foolish are youre poesyes evermore and full of blasphemose lies. Malyciouslye accuse ye here doctor Barns of ambition / which sought nothing less than ambiciouslye to regne after that manner of youre proud modye mustre. Whereas Ambicion is in his most pride / there find ye no fawte with him. But there ye worship him with cap / leg / and knee / and would kiss his arse to please him. To currye fauell he shall be youre singular good lord / and a prelate most wise and pregnaūt / though he have no more godly wytt than an ape. Thus at a time Ambicion shall be youre God / and yet to rebuke another / ye can take him for a vice. Oh ungodly flatterer and false glosynge hypocrite. Lerne first to se that vice / where it is most depelye regnyng / and correct it in yours self whan ye play such an hypocrites part. For all youre crepynge and crowchyng to such ydolouse shepeherdes / is for that sweet Ambicion whom youre heart so sore coveteth. And as concerning sedicions and scysmes. Not one hath been in Christendom notable these D.CCC. years / but youre false generation hath been therein the chief doers / as all the Chronicles mentioneth. What mischief ye ded ones in the city of London in king Rychardes time the seconde abought an horse lofe / it is shame yet to rehearse / besides that ye have wrought there & in other quarters of England ever sense that time.

2 He that doth speak the thing that is true and certain / & without false colors of cauteles doth utter it in words plain / is moche better occupied than ever were you yet. For that which you have taught in the church and yet do still teache daily / so but the very doctrine of devils / so uncertain and untrue as they are. Nothynge else are youre histories of the Saints but fables / lies / and fantasyes taken out of Legenda aurea made by friar James de voragine. The promises that ye make to the people concerning youre Masses / that some of them should be wholesome for the poxe / some for the pestylence / some for the ague / some for the headake / some for y ^• f • wle evil and such other / are false and abominably practysed of you to deceive the simple for money. And like wise youre frydaye fastynges / ladyes psalters / and rosaryes / with bedes / primers / py • turs / candles / holy wax & other wytcherye more. Never are the sweet promises of the Gospel made plain unto the people by you / but darkened evermore with youre hypocrites glosses. Neither will ye entre into the kingdom of God youreselues / nor yet suffer any other that would gladly entre. All youre stodye is to uphold those mytred Mahometes the Bisshoppes to maintain you still in the kingdom of fleshly ydelnesse. And for that ye care not how many Christian souls ye murder.

3 As connynge as ye make ye in fyndynge / ye show youre self here but a false and a deceitful sercher. ye say first to Barns charge that he sowed sedition. This is no new thing in you / but an old used practice in youre crafty generation. Of sedition was Christ accused by the high Prestes / yet caused they Barabbas that was the sedition worker and a murderer also / by their instaunt labor to be saved. Paul was complained of to the debyte Felix to be a commocion maker / not without the false counsel of the Bisshoppe Ananias / yet was he a man most peceable and godly. Happye is Robert Barns therefore with them so to be noted of. the same self sort. Playne are his words good man / in all the works he hath made / cōcernynge obedience dew both to God and to his prince. In all his writings cannot I find one clause of disobedience to either of them. Manifestlye declared he his obedience towards God / in that he for his truths sake forsook all worldly estimation that he might • ele have had / & at the latter ende gave his life for it also. And as touching the kings mageste / his large supplycacion unto him directed / is a sufficient wtynesse thereof towards him / besides y ^• boke which he wrote unto him in Latin cōcernynge the lives of the Romish Popes. But it will here after apete some other obedience that Pantolab{us} complaineth of / than either of these be.

4 I perseyue by the circumstance of this matter / that the holy obedience which Pantolab{us} meaneth here / that coude not be found out of Barns / smelleth towards Rome. For it is a spiritual obedience belongynge only to his mother holy church / which is no congregation of the lewd layte / but of spiritual prelates / as his holy father the Pope with all his college of carde makers / arche byteshepes / and byteshepes / dockers / presters / and currates. These are the high powers that he speaketh of here after / to whom he would have us so sore bound to be obedient in pain of deadly sin / because that his honorable mastershyp might be looked upon also as a right worshipful curat • among them / concerning his tithes & offerings. For it is an ill world whan the people will not know their dewtye to h • lie church. A great decay is it to their holy mother that the cursynge sentence is gone. This was the obedience that doctor Barns coude never find in all the scriptures / & therefore means were sought out to have him brent for an heretic without examinacion of his articles. Whereas if he had acknowledged this / he had been still a live. Thus play these Romish gentylmenne / colle under the candelstick / cloynige under crafty colors to clought up their false kingedom of deuyllishnesse again if it may be The subtilte of the serpent is not yet all dead / but lieth still lurkinge in their generation / to work all myschefes.

5 Scriptures have we non of this wretched Papyst / but either they are wrasted / hacked / mangled / or else falsely alleged. Vir Apostate iurgia seminat / is here now brought in / which wanteth no lessethan .xvii. words of the whole sentence to serve his false purpose. And to amende the matter he noteth it the .vi. Chapter of Sapience / where is it is not so / but the .vi. Chapter of Solomon's Proverbs. His concordaunce there deceived him. For that only he sought for this text and not the Bible. And th{us} lie • th the text there. Homo apostata vir inuitlis graditur ore peruerso / annuit oculis / terit pede / digito loquitur / prauo cord machina turmalum / et omni tempore iurgia seminat. A dissemblynge person / a man myndinge no goodness / hath all these propyrte •• with him. He carrieth a deceitful mouthe / his eyes winketh wyles / his fete traceth toys / he pointeth with his fingars / he is always Imageninge evil / and in every place cōmonlye he soweth discord. To this ende doth not Pantalabus bring in this text here / but only to prove Barns an apostata for leauinge his fryres cote with y ^• Popes obedience. And in this hath he shown himself here in his own right colors / a through Papyst in deed (I will not say a rāke traitor) to approve my conjecture afore. Easye is it to se what lieth in the hearts of these pestilent poyseners of the people / whā the forsakinge of a pylde frytes cote is so wayghtye a matter with them yet still. The sequel of that Chapter ded not Pantolab{us} mark / for his own amendment & others. For he found it not in his cōcordaunce. Sex sunt que odit Dominus / et septimum detestatue anima eius. Sex things are there which the lord hateth / and the seventh he abhorreth without remedy. A proud loke a dissemblinge tongue / hands shedinge innocent blood / an heart Imageninge evil / fete that are swyft to do mischief / a false lying witness / and he that soweth discord among bretheren. In this clear mirror he might have seen himself in the hate of God / and a great sort more of his cumpany.

A mystery.
• 1 To the commanndement. Of the high powers At any hours.
• 2 On pain of sin But what ded he wynne.
• 3 He was tied at a post. And there ded roste.
• 4 Onnis anima potestatibus subdita sit. Rom. 8.

The opening .1.

MAlice hath so blinded this imprudēt pratler / that he seyth not the way he goeth in. And though he doth se it plain enough yet doubteth he not the dangers thereof. And parauenture he needeth nor neither. For the wynker of wyles and y ^• seker out of subtyltees hath put him and his company in assurance / that though they slyde a little in the dark / yet shall they catch no scathe. For naught is it not that they daunse attendaunce / plainge placebo with Reynarde the fox. At all times shall they be redye to give warninge / if any parell be towards their whelps. Lete them do nothing else in the mean season / but se always that the people obey the commandment of the high powers / meaning by thē the spiritual prelates. And that they believe as holy church doth teache thē after the old customs of their aūciēt elders / for these new falshyoned ways are nothing worth. If any be busy with these new books against those high powers / lete them cause their sworn satellites to indite them of heresy. Come they ones that ways vndretheir spiritual hands / they shall find less ease of it than either thief or murderer. Therfor it shall be mete at all hours & seasons for him that will live in rest / to be obedient to these high powers / though he should for their obedience utterly forsake God and obey the devil. For their obedience is non other.

2 A far diverse obedience is this frō all other. For it bideth unto sin / as witnesseth also the great wise clarke Johan Standishe in his treatise of reporche ageīst Barns. And I believe it well / for their laws / commandments / and customs / to whō they would bind us / are nothing else but filthy Idolatry & sin. Agreinge with y ^• sainge of Saint Paul. That is not of the faith which Christ hath taught / is wickedness and sin. I wote that of a craft they will say here they mean the king / though they mind nothing less / but under that color to establish again the decayed a • ctorite of their whorishe church. Whye should Pantolabus else call Barns here craftelye / an Apostate. That clause was not all brought in for naught. The man meant somewhat more thā he durst well utter. But where as he doth scornefullye axe this question / what Barns ded win by so disobeinge the holy fathers? I will answer it for him / because he is now dead. He hath won so moche as Christ promised him / which set him a work. That is / persecucion / enprisonment and death. And truly that was a sweet winninge / for therewith hath he won also the life everlasting. Who so ever will save his life (saith Christ) shall lose it. And he that shall lose his life for my sake / shall find it again in the life everlasting. Saint Paul said boldelye unto the Philippyanes that death was unto him a winninge. And I know that the lyberall hand of the lord is not yet abreuiated.

3 Now steppeth forth Pantolab{us} as brag a body lowse / and as one depelye learned in y ^• scole of scornefulnesse / he soluteth his own wise questiō. He declareth to the world what Barns d • d • wynne for not obeienge holy church / as though men were ignorant thereof. He telleth them with so moche spite as he can well Imagine / that Barns was tied to a post in Smytfelde at London with .ii. companions more / and that he there ded roste. But he saith nothing (I trow) of the Popes .iii. sworn chaplaynes Powell / Abel / and fetherston his own sweet companions which were the some day & hour in the same self smithfelde both hanged and quartered for treason. No / that disobedience toucheth not Pantolabus. I told yow afore that he would at the last declare unto yow for all his crafty colors what obedience he meant. O holy Rome holy Rome / thu spiritual Sodom and Egypt / moche beholden art thu to thy secrete lovers in England so workemālie to cloyne in thy cause. As concerning good Robert Barns whose ende is thought without honor of y ^• daintye babes of this world. He is counted among the dere children of God / and hath his portion with the saints. Though he seemeth lost to y ^• ungodly wise / yet resteth he swetelye in the peace of the lord. As gold in the hot fyerye furnace trieth he his electes / and as a brent offering receiveth thē For such matters passeth not after y ^e blind judgment of men living here in wātonnesse.

4 Always is Pantolabus like him w ^c tempted Christ in the desert / whose Apostleship he hath here deuoutlye taken vpō him. Styll useth he his old roberyes and legerdemaynes with the scripture. Here giveth he us a mangled text of Saint Paul to the Romans / appointing us the .viii. chapter instede of the. xiii. If it be not honest play and clean conueyaunce / I report me to yow. Omnis anima potestatibus subdit • sit saith he in both his coppyes but sublimioribus is out there / for seruinge his spiritual purpose. Lete every sowle (saith he) submit it self to the powrs / but the hyghar powers he nameth not / least he should have mentioned the king / myndinge nothingelesse. For he is the higher power / and God is y ^• highest of all. Powers without higher or highest are always indifferent / & may be iudgled with / & therefore he putteth them here for the Prelates of his church. But Saint Johan saith in the Apocalypse / that their powers are of the Serpent / which gave his authority and seat to that beastly Antichrist of theirs. Whan Christ spake of worldly powers / he ernestlye charged his Apostles to obey them / but in no case to take them upon them. I wonder of the blindness of Pantolabus / that he perseyueth not what followeth in the same Chapter. Nemini debeatis quicquam / nisi vt inuicem diliga • is. Lete nothing be donne among yow but in mutual love / saith Saint Paul. Lete charity be the power that yow shall occupy / for that fulfylleth the law. If this power regned in Prelates / and were so well taught of them as it is commanded / neither should the high powers have so moche a do in ponnyshinge theft / whoredom / and murder / nor yet so many of their spiritual swarm be whoremongers / murderers / & robbers of the common people as they are.

A mystery.
• 1 On his right side Was also tied.
• 2 A brother of his One garretywys.
• 3 Vna enim cachena tenebrarum colligati erant. Eccle. 17.

The opening. 1.

Excedinge hot and modye is this manne still in his matters / and will not have done with Barns yet for a little. He now describeth his standing in the fire betwixt Garade and Jerome. But he telleth not which of his own generation hinge that day in the mids / of powell / Abel & fetherstō. No / that pleased him not so well as this. For these were friends to his holy father of Rome / where as they were enemies. His eye sight therefore served him not so well upon this side as upon that side. The Popes enemies are the only heretics in his Genealogye here / and not the enemies of Christ and his king. Be that far from him to judge those good virtuous fathers of holy church any heretics. No / I warande you / Cardinal Pole / friar Peto / friar Buckenham / & other rank papists abroad / are yet non heretics with him / but relygiouse upholders of that holy mother of his the church of Rome. Truthe it is that Thomas Garade a bachelar of diuinite and person of honye lane / was tied to that post upon his right side / for preaching against Antichrist. And that ded Christ afore time promise hī in Peter for a reward / if he would be a preacher in his kingdom. Whan thu wert young (saith he) thu gyrdedst thyselfe / & walkedst at thy pleasure. But whan thu art old / thu shalt streche forth thy hands / and another shall gyrde the / leadynge the contrary to thy mind. And therefore this was unto him a promised reward of his master / which had no better of the world his self.

2 If Garade were a brother of Barns / of a lykelyhode he was non than of Pantolab{us} brotherhede / as were Abel & Powell. For if he were / he would nor regestre him for an heretic. But I putt the case that Garade & Barns both be now of that bretherhede which God the father hath allowed for his son Jesus sake / as it is most like to be so. For that heretage in Christ is not promised unto them which live here in wanton pleasures and are murderers in contempt of the Christian verity / but unto those despised disciples that are persecuted & scorned / and that suffer death for the same. What shall become than of Pantolab{us} and such other disciples of Antichrist / which hath with so villenouse spyght refused that bretherhede / yt is easy to conjecture / if they de • olye repent not in time. Happye is Thomas Garade that ever he was borne. Not only in that he taught Christ here for an only saver without the mangye merits of men / but also in that he hath with his own dere life / sealed as a sure witness unto the same against Antichrist. This singular profyght hath he all redye gotten thereby That he shall from henceforth neither hunger nor thirst / and that God hath wiped away all tears from his eyes. Never more shall he taste of death / of losses / nor yet of sorrows / for the first sorrows are past. Now is he sure to be allowed for a free cytezen in the new Jerusalem / whan his lord shall sytt in the regeneracion.

3 Pantolabus yet still to conferme his doctrine with blasphemies and lies / allegeth here the .xvii. chapter of Ecclesiastes / otherwise called the preacher / and the whole boke hath no more but .xii. chapters in all. I warande yow the man meaneth somewhat by it. In deed this clause: Vna enim cathena tenebrarum colligati erant / is in y ^• xvii. chapter of Sapience. But I marvel sore where omnes is become. He was surely laid aside for some cloynynge purpose. That chapter is all together of the sore judgments of God / concerning the Egypcyanes. They were all bound (saith the wise man) with one cheane of darkness. And this was for that they thought still to have in subieccion his holy people. Saint Johan saith in the Apocalypse that youre spiritual cy • e or holy mother church is now that Egypt and Sodom. I pray God ye do not condemn him for an heretic. He saith there also that ye should in youre firetes throw forth the bodies of the lords witnesses / but ye should not suffer them to be laid in graves. Me thinketh he is there very plain with you / and toucheth you somewhat nyghlye. The wise man in the same chapter of yours appointed out youre generation / & gave ye a lawful warning / saying there afore. Propter hoc indisciplinate anime errauerunt / &c. for this cause only do men err / that they will not be reformed (lord) by thy wisdom. For that shall they be wrapped in the cheances of longe darkness. Their sorceryes and incha • ntmētis shall come to derisyon / & their proud wisdom shall be brought to shame.

A mystery.
• 1 And on the left hand One Jerome ded stand.
• 2 One of that nest As blind as the best.
• 3 And thus they three Now burned be.
• 4 Ipsi sibi grauiores tenebrae. Eccless. 17.

The opening. 1.

I Ngenyouse would Pantolabus appear in this descripcion / leaving out no circumstaūce of doctor Barns burning. Now bringeth he forth Jerome the person of Stepnaye / declaring him to stand upon his left hand / as though it had not been known afore. But fetherstone he forgetreth which was a right brother of hi • / & was hanged there for treason the same self day. ye hear him not tell here on which side he honge. As for the kings matters he passeth not gr • atlye upon them / but holy churches matters are another manner of thing. He will not describe a trayterouse Papist / least he should so s •• t forth his own proper image. Wyllyam Hieriome in deed / a bachelar of diuynite also / & a man eloquentlye learned / for the verity preaching against Antichrist / stood on the leftehande of Barns in the fire and was brent with him to ashes. And blessed is he that ever he had a life so to bestow against that abhominable kingdom of yours. That fire was unto him but a deliverance from miseries / restorynge his sowle to that quiet which he hath now in Christ Jesus. Not the more impure was that offered up treasure which the lord left with him in an carth • n vessel / though the vessel were scorfled in the heat of that flame / but the moche more oriēt and precious. For matters stand no • a fore god as yow do judge them / but as he hath determined them by his holy word & promise.

2 To enlarge his poesyes with some blind thetoryckes / he showeth that Wyllyam Jerome was one of that nest. But what that nest is / he declareth not / but leaveth it all blind / as he is always a blind leader. A nest in the scriptures hath both a good origynall and a godly significacion / though Pantolabus here mocketh with it for want of good lerninge. By the wisdom & apointment of God was it first fashioned / & sometime it betokeneth the true church / sometime the conscience of man. The false counterfeit church which Pantolabus here mainteyneth / is no wholesome nest in deed / but y ^• insaciable chaos or bottomless pyt that S. Johan speaketh of / which hath darkened the sun that is God's word / and sendeth forth nothing else but a fylthie smoke of traditions & of men's lowsye lerninge with an innumerable swarm of their lecherouse locusts. As are mytred Byshopes / Gorgio • se Prelates / Prestes smered with grese / shaven sorcerers / and chaplaynes disgised like disardes in a mommerye in many strange kinds and colors. Who can with less honest call a man blind / than he that is blind all together? Of all that Pantolab{us} hath here taught in this Genealogye / is not one scripture truly applied nor yet after any honest sort declared. But as a blind sorgeon or dog leche / he hath turned it all into one blind eyesalue to blind men all together. True is it in him that Saint Johan ded say. Though the light doth shine in the darkness / yet will not the darkness receive it. Moche water cometh by the myl 〈◊〉 (they say) that the myller taketh not in.

3 Now concludeth Pantolabus his lon •• lowsye circumstance conceruinge Doctor Barns and his company / showing us hete that all they three are burned. And not a little glad is he and his generation thereof / for so moche as they three ded them so deadly noyaunce by their preachings. It cost them no small stodye to bring it to pass / nor yet small diligence and labor to have it so to their mind. But yet had they w ^t it a sowle displeasure / for so moche as there were the same self day & hour .iii. mighty captaynes of their holy assembly / hanged and quartered for treason / before the same self people. Lyke as the deaths of these. ii. companyes were diverse / so were their opinions and causes. The one sort died for Christ / the other for the Pope. For uphold • ge of Antichrist was powell / Abel / and fetherston hanged. For helpinge down his kingedom was Barns / Garade / and Jerome burned. Fortunate are they which suffered for Christ / for their reward is said forth in the scriptures and promises of the lord. For the other is there neither scripture nor promise. Though they were most greuouslye tormented before men / yet was their hope full of immortalyte which now they fele ineffect. Their souls are now in the hands of God / and sure to suffer no more tormētes. Though they seemed before the unwise to die / yet are they n • w in a life moche better. As sun beams shall they shine in y ^• day appointed / and judge y ^• nations which are now unfaithful.

4 Wele may that spyghtfull spiritual t • be called the kyngedom of Antichrist or beasi • ye body of Satan / as the Apocasyps doth name it / for their beastly working. I think the devil of hell coude not more unreverantly and mockingly handle the sacred scriptures / than this wreched fellawe doth. For here he bringeth in a text. Ipsi sibi grauiores tenebre / which he hath both spoiled of words / astered in sentence / and distroyed for the true understanding / puttinge / the nominative case for the ablative. And because he would be behind with us in no point of falshede / he hath sent us to seek it in the .xvii. Chapter of Ecclesiastes / and there is no Chapter so called in the whole Bible. In deed in the .xvii. Chapter of Sapience I find this clause. Ipsi ergo sibi erant grauiores tenebris. yea / they were worse unto them selves (saith Sapience) than any other darkness possible. This was at that time spoken for the Egipcianes / and now it extendeth to yow Papystes following them in the same self steppes of Idolatry. The cause why ye do so dāpnablye err / is that ye will not be reformed by the wysdō of God as the beginning of that Chapter specify • th / but ye take your own ways in all things. Frequenter enim (saith he) preoccupāt pessini • / redarguente consciencia. Oft times do they those wicked things / that their conscience rebuketh them of Whan ye have practiced deceit / spoken lies / exercysed filthiness / done the innocent to death / with such other feats / your minds are not always in quiet. In token whereof ye go oft to confession / yet are your lives seldon the better.

A mystery.
• 1 I fear me sore There will come more.
• 2 Unto that ende Except they amende.
• 3 Vix corriguntur impij. Eccle. 1.

The opening. 1.

OVt of no small charity ariseth this fear of Pantolabus / least any more should come to the ende of Barns / or be brent in the fire as he was. yea / so brotherlye he tendereth that matter / and with so moche Christian love / that he would not greatly care to be the first that should accuse a true Christian beleuer if he knew his faith throughlye. As moche py •• hath he in those matters / as hath either the fox vpō the chyckens or the wolf upon the lamb. I would that Pantolabus should take care for his old shows if he hath them / and not for Christ's dere members. For they must entre heavē by the straight gote as he ded / & not by the broad way which leadeth 〈◊〉 to destrucciō. They must suffer hatred / wrōge / spyght / vengeance / ill reports / persecucions / exyle / curses / lies / blasphemies / enprisonmētes / • hyrst / hongre / and death of their bodies / for ryghtousnesse sake / el • shall they not be like menbers to their head For his spouse is a church that suffereth / & not the pr •• de gentle womā that, mustreth with myters / canapees / copes / crysmatoryes / crosses / cruettes / and candelstyckes. A comp • nye of bretheren there are vnderneth the altar (as Saint Iohā reporteth which daily calleth to y ^• lord to have their blood revenged of that gorgiouse apareled gentyl woman (which is drunken with the excess thereof and their number must be fulfilled with such poor souls. And till that be fynished / there must daily follow more / n • remedy.

2 Moche doubt hath Pantolab{us} for this ende. But he had more need to take care for himself / least an halter be betwixt him and his ende. For he hath so plentuouslye deserved it as hath any other rank Papist of that affinite / if this Iest of his be but indifferentlye weighed. As for those good men (whom he he • moste cruelly blasphemeth without lerninge) though their deaths were not very precious in his foolish judgment / because he is led of a contrary spirit / yet were they right pleasant to their lord God / in whose kyngedom now they rest with Abraham / Isaac / and Jacob. If they had died for fellonye / murder / whoredom / or treason / I would with Pantolabus have judged their deaths very ill. Se that non of you suffer (saith Saint Peter as an homicide / thief / or ill do • . If any man suffer as a cristiane / lete him not be ashamed thereof / but glofy •• e God in that behalf. For w ^t standing the false kingedom of Antichrist in the beiytees quarrel died they / as it is evident to all right judgments / and therefore their deaths are glorious. The amendment which Pantolabus requireth here / concerneth the obedience of that malygnaunt mustre of those mitred mahoūdes / whō he would in no wise to decay. But lete him set his heart at rest / for the lord is almost at a point with that wretched wytcherye.

3 Vnplesaūt evermore are the scriptures to Pantolab{us} / and that appeareth well by his monstruouse handelynge of them. Here bringeth he in to cōferme his purpose / a ragged patche out of the first chapter of Ecclesiastes otherwise called the preacher / but not as it is there spokē. For here it is / Vix corriguntur impi • . And there it is thus / peruers • diffici • e corriguntur. A very hard thing is it (saith he) to make the crooked straight / or the froward well disposed. Parauenture he hath made this alteracion here to show himself copiouse in the Latin speech. For most commonly the papists are full of • ayne glory. But it is always ill speed / whan pride goeth afore and shame cometh after. But I think verily this text following was in his way whan he made that change Ecce magn{us} effectus sum / & precess • omnes sapientia &c. Loke upon me well / for I am a great wise prelate. I have gote more wisdom than they which went afore me. For soles many times have such ymaginaciōs of theemselues. More mete were it both for Pantolabus and such other to consydre by that chapter of Solomon / that all which is under the sun / is but vanyte / the word of the lord excepted. And in so doing / he should well perseyue that all which he and his generation here maynteyneth / is but filthiness / dyrt / and poison / nothing furderynge the sowle of man / but destroyenge yt rather.

A mystery.
• 1 For without doubt There is a rowte.
• 2 Of these same slepers And corner crepers.
• 3 That vere a fair face In every place.
• 4 Multos enim supplantauit nequitia illorum. Sap. 19.

The opening. 1.

in preson also after the death of James / were glad to absent themselves for a time / & in diverse houses to play the corner crepers. This therefore is non of youre seven deadly sins.

3 Nothynge agreeth this that followeth here / with that which went afore. For he that is a sleper beareth no fair face a broad so longe as he is a sleper. Neither is he seen in every place / which is a corner crepet. Wherefore these rhetorycall poesyes of Pantolabus seemeth very foolish and wytlesse. He should appear a moche better Poete / would he ones leave the company of dame ignorance. Trulye she is many times to nygh his elbowe whan he setteth his pen to the boke. Lyke as she is also with Doctor yncke pott otherwise called Johan Standyshe. A fair face hath youre holy mother y ^• church of Antichrist borne outwardlye in every place / with copes / crosses / ceremonies / and sensynges. yet doth the scriptures call her a very whore and the Synagogue of Satan. And that fair face of hers was first represented as a preuyall sign / in him which was the first head of the Rome church by the permissyon of Phocas the false emprour For his name at that time was Bonifaci{us} / which is as moche to say as bona facies / a good face or a glosynge pretence of counterfett holiness. The dowter of a mourthere • is that holy mother of yours / therefore must she be given to murder of very nature. For Phocas trayterouslye slew his master Mauricius which was the Emprour afore him / & so entered into his room. In token that she should destroy the Empire / & maintain her estate by murder.

4 I think verily that Pantolab{us} will never be at other point / but still pervert the scriptures / and send us to Hierico to seek them. Soche a mockynge wretch hard I never of / days of my life yet / neither among Christians nor Pagans / infydels nor devils. Here he taketh a spoiled text / Multos enim supplantauit nequitia illorum. And he appointeth us to seek yt in the .xix. chapter of Sapience / where as yt is but the iii. chapter of Ecclesiasticus or of Jesus Sirach. And there yt standeth thus. Multos enim s • pplanta • it suspicio illorum / & in vanitate detinuit sensus illorum / and are spoken unto them which are to curyouse in the serche of God's hidden secretes. The medlynge with such mysteries (saith he) hath begyled many a man / and tangled their wyttes in vanyte. If his sight had served him well / he might have found after in that chapter for a farther understanding of that text / this clause also. Synagogue superborum non erit sanitas / &c. To the Synagogue of the proud pampred up porkelynges shall be left no health. For the sin that is planted in them / shall be roted out / and yet shall yt not be perceived of them. But the heart of him which hath understanding / shall perceive things very high. The dilygent • are will hearken to wisdom / and the heart that is wise shall have persyght intellygence. The godly prudent will abstain from vices / and increase in the works of ryghtuousnesse.

A mystery.
• 1 yet are they as froward And as unto ward.
• 2 As the other were Of whom ye ded here.
• 3 For without doubt It will not out.
• 4 That is bred by the bone.

The opening. 1.

ALwayes is Pantolab{us} one man / still yet blasphemynge these poor innocent souls. True is that Lord of his word and promise / which told them afore hand that they should always have the world an adversary. And that they should loke for non other fruits of gentylnesse thereof / but scornful rebukes and slanders. In cōfyrmacion of this / Saint Johan saith also in his reuelacion / that as the true preachers hath at any time fynyshed their faithful testimony or massage / the beast that came out of the bottomless pyt (which is the great body of Satan or swarm of Antichrists brood) should evermore make war against them / and still overcome them as concerning the body / their faith remayninge always invincible. Here doth Pantolabus (which is a maliciouse member of the same mad mustre) report the true servants of y ^• lord to be very froward in opinion & full untoward in faith to his mind. They be leave not the new articles which his holy church hath taught of Saints / Images / relliques / rags / rotten rodes / confessions / Masses / suffrages / diriges / purgatory / processions / pylgrimages / and pardons withe such other b • astlye beggeryes for their auauntage. But evermore blessed be the eternal name of that lord for so visytinge his poor people with knowledge from above / which hath taught them to abhor that fylthinesse / wherein is nothing else but damnation.

2 As a natural member of the afore named body of Satan / doth Pantolabus show himself here. For like as the said Satan accused Job before the lord / and hath been ever sense an accuser of our bretheren in his members / so doth Pantalabus now accuse them also / as one naturallye givē unto the same seat. They are as froward (saith he) against holy church / and as untoward to do any thing to her commodite / as the other sort / that is to say / frith / Lambert Barns / and such other were afore / of whom ye have hard here in this worshipful Genealogye. Of them in deed we have hard sufficiently that they coude in no wise away with the whoredom of your holy mother in her Idolatrouse ceremonies and sacrifices. If these be now in the same self taking also / we have cause moche to rejoice / and to give high thanks unto God so to deliver their consciences from your Babilonishe burdenes. It is a full manifest token that his persecuted church is not yet all dead / but that he still liveth in his troubled members according to his just promise and shall do to the ende of the world. For the church that is his dere spouse / is not gloriouslye painted out to the world withe gold / silver / precious stone / & pearl. But inwardlye decked with faith / hope / charity / and the rightousnesse of Christ. And outwardlye she is adourned with calamitees / ve • acions / most slaunderouse rebukes / and death.

3 Glad are we to hear it / that the ernest spirit of Christ is not yet extinguished in them for all your most cruel assaults of penaltees / inprisonmentes / famishemētes / halters / swerdes / faggottes / friar / and all other torments else. A remnaūt is there yet lest of them which hath not bowed their knees to your false God Baal. To them hath the lord promised a crown of life / if they persevere stedefast to the ende. For these do we pray daily with tears w ^t are a broad in exyl • / that they do not swetue from that stedefast rock at the venemouse suggestions of your filthy generation / as some fleshly wantons hath done now of late to their souls detriment. Better had it been for them that they never had given that is holy to dogs and swine after Christ's premonishementes / than thus shamefullye to become swine with them and so to tread his precious pearls under their fete. For in so denienge the lords verite before men / they have shown themselves what they are / evē the flesshlye lovers of themselves / and unworthy of Christ. More harm have they done than they which hyd the lords treasure / never opening their mouths to declare it. Those are they which are neither hot nor cold / whom the lord hath promised to spewe out of his mouthe / or utterly to reject them from the eternal her • tage of his / clerlye racinge their names out of the boke of life / if they repent it not sore.

4 If those good creatures (whom Pātolab{us} here spyghtfullye reporteth) cleaneth fast unto their bone / we are greatly joyful thereof. For a more manifest token cā not be that they are Christ's members than that. By that inseparable saith appear they to be his natural spouse in deed / a bone of his bones and a rybbe of his rybbes. Now are they by that means become his own dere menbers / his mystical flesh and body. He that shall now persecute them / shall persecute the apple of his eye / so dere and precious are they unto him. For their faithful perseueraūce make we daily intercessions with tears from our hearts / which are now dispersed or scattered abroad in the regions of Samaria and Judea / for the persecuciō that is at Hierusalē. With the wiges that the lord hath graciouslye givē us which are his words and examples ded we fly into the wyldernesse / so sone as we perseyued that the rode Dragon vometed waters to destroy the saith which we gat • by his word▪ ye shall be persecuted (saith Christ) from city to city. For if they have persecuted me / they shall also persecute you. But as they shall pursue yow in one city / flee yow always into another. Not only was this Christ's counsel but he ded it also in effect. He fled into Egypt in his yowthe / he declyned from the malice of his enemies / and he absented himself from the Jews. In that wyldernesse hath he prepared for us as he ded for Helias to feed us there for the space of a thousand ii. hundred and three score days.

A mystery.
• 1 For though they be gone. yet is there behind That are as blind.
• 2 As the other before Which keep in store.
• 3 Full close and pryuelye Their cankered heresy.
• 4 Stultorum infinitus est numerus. Eccles • . 1.

The opening. 1.

NArrowlye doth Pant • labus loke to his matters now / least all would away frō his holy mother / to the great detryment of his popish living. Though frith / Lambert / Barns / and such other be gone / yet are there (he saith) of the same sort still remayninge / as ill to his generaciō as they Whose blood he would have his holy mother to drink / so bloodthurstye is the spiritual heart of the man and zelouse in her quarrel. He is very glad that his good graciouse lord of wynchestre doth stir so well about him as he doth. He turmoyleth in their kind these new Gospel readers / to cause all English men to abhor Christ's testament / but unto the Stews of London he is a full gentle benefactor and founder. Not only doth he leave them vnrebuked of very tendre saver and love / but also full fatherlye he mainteyneth them with y ^• lordelye wages of his servants / and sometime with the delycates of his own table by the lyberalite of them. I think this fatherlye beniu • lence of his / is for some respect that he hath to the common wealth / or else to qualyfye the great heats of his hot howsholde / which everywhere tosseth like termagauntes with the blood of our lord / the sowle / the heart / the flesh / the body / the bones. This is the holy Gospel that he maynteyneth. Blynde are they called here of Pantolabus / which will not follow these virtuous rewles to the vpholdynge of their markett in confessyons at lent. But the eternal father deliver his flock from the abhominable blindness of them.

2 Non can ryghtlye se after the blind opinion of Pantolabus / unless they be led blyndefelde in the dark / by the spirit of his holy mother. She must set upon their noses y ^• spotted specularyes of her old traditions and customs / or else is yt nothing worth. If they should be now without their Latin hours (wherewith never man yet was Christenlye edifyed) their Christian religion were clearly lost. If they should not have their accustomed wainlynges in the temple / their processionynges / their sensynges / their holy water swyngynges with such other joys of old Troye / they would think that heaven were out of the world and hell come home to their doors. This is the sight that Pantolabus requireth / non other would he the people to have / least they should in a while be moche godlyar wise than he. This houglye sight despised Johan Wyclef and Johan Hus. This filthy sight contempned Mariyne Luther & Melanchthon. It was nothing for the appetyte of Oecolampadius and Zwingli / with such other more. And that is the very cause why they are regestred here of Pantolabus for heretics. These are they that were blind afore / because they had not that sight of his holy mother. And they which cometh after keepeth now yet still in store the same self blindness in his foolish opinion / and therefore he is not contented with them / but would very fain have them burned for heretics if yt might be.

3 Afore grefe is yt to the stomach of Pantolabus / that any should be alive which fauoreth not the Pope. This parauenture will be rekened a slaundre / but the denyll of lie yt is. What other is yt but to prefer a man / whan we magnify his works? Are any other things called upon here than matters of Papistrye? No verily. Not one point is sought here of Christ's clear institution. Neither his holy Supper nor Baptym / compassion of y ^• poor nor mutual charyte / nor yet the true preaching of repentance by the Gospel of salvation. But here seeketh Pantolabus with all power possyble to hold up Antichrists kingdom for fallynge / and that with the most spyghtfull • omempt of his Christian bretheren which is but a filthy building. For more enclynynge to Christ's clear verity than to their vnwolsom Papistye / he accuseth them here most malyciouslye of preuye vpstorynge and close enclosynge together of cankered heresy. As though the Gospel of y ^• lord (which they have received as his only power to save them) were most cankered and pestylent heresy. Thus do they to cause the people to abhor yt / and to bring the world in an ill opinion of them that oweth yt favor. Non other is the nature of such execrable lo • ustes / which are crept out of the smoke of the bottomless pytt / but always to sting / hurt / sle • / and destroy all that is grene upon the earth. All that hath received any quyekenesse of believe by the word of the living Lord / would they wyther up to the fire of hell.

4 True is the clause of Ecclesiastes that Pantolabus here allegeth for a full confirmation of his matter / if yt were truly bestowed. Stultorum infinitus est numerus. Of foles is there an infynite noumbre or an innumerable sort. This was not spoken for the small flock of Christ's persecuted members / whom the world reputeth for foles / for they are but few in number. Manye are called (saith he) but very few are chosen. But this was first uttered for that pleasaūtlye disposed multitude of this world / whō God hath reputed / and still doth yet repute foles in his scriptures, The noumbre of those foles are infynite in deed / and their swarm innumerable. Of his faithful servants doth the Lord know the noumbre / for he hath their names written in the boke of life. But of these ruffelynge rutters he knoweth no noumbre / for his knowledge most cōmonlye is his acceptacion / which they shall never enjoy. Wysdome had yt been for Pantolabus to have considered this text there also. Vidi cunc • a que fiunt sub sole. Et ecce vniuersa vanitas & afflictio spiritus. I beheld all things (saith the wise man) done under the sun. And I perceived well they were all but vanyte and vexacion of mind. By this might he have considered / what his foolish Papistrye is / not rysynge of the express word and commaundment of God / but of the syckle fantasyes of men. That yt is but mere vanyte and madness / and that the obseruacion thereof is execrable filthiness.

A mystery.
• 1 But I pray God To spare the rod.
• 2 And that with heart They may convert.
• 3 And call for grace Whyle they have space.
• 4 Dum lucem habetis, credit in lucem, vt filij lucis sitis. John. 12.

The opening. 1.

By all p • uyshe pathwayes of Papistrye hath Pantolab{us} wandered here / & at the last he playstreth up his pedlarye poesyes / and falleth full vndeuoutlye to his prayer. He desyereth God without that faith which riseth of his verity / to spare that rod which he never yet threttened unto man. For the cross of continual persecuciōs which cōmonlye lyghteth upon the elect members of Christ / are not threttened unto them but promised with his eternal reward / if they faythfullye bear them Only are plages threttened to the disobedient brea • e • s of the Lord's commandments. And those plages are the very curses of God / where as persecu • ions for his truths sake are his most wholesome blessings. Blessed are your (saith he) whan menne reuyle yow / and falsely report yow for my names sake. For great is youre reward in heaven. A moche better way therefore were yt for Pantolabus and for his bloodthurstye generation / to leave their murtherynge up of innocents / and to repent from the heart their manifold myscheues past. And that ones done / than to pray unto the Lord in faith / to withdraw from them that vengeance of innocent blood she dynge which hangeth over their heads as a perpetual plage / rod / or scourge of eternal dam • nation. Thus doing they might beccome of publycanes true Apostles with Matthew / & of cruel murderers faithful minysters with Paul the elect vessel of God.

2 Charytable would Pantolabus gladly appear / now that he hath spewed out all his poison and mischief against y ^• true servants of God. A fair color set they alway • upon the matter / be their workynges never so vengeable. And in that they agre with their spiritual head the serpent / which temptynge Eve / shown a bewtyfull face outwardlye with sweet and pleasant words. Whan they sytt in their consistoryes upon condempnacion of the innocētes with Caiaphas / they outwardlye pretend all godliness. They first call upon the name of God openly protestyng that they have his right honor before their eyes in all that they go abought. They swear also upon the holy Euangelyes / that they will there do nothing of displeasure / hate / percyalyte / nor malice. Yet is the poor innocent in the ende condemned / accursed / given to the devil / disgraded / fyered / and burned / only for his faith in the Lord Jesus Christ. Never the more is Pantolabus here to be trusted / that he prayeth so bytterlye for their conuersyon. For abominable is that charyte which followeth of so moche malice as he hath afore here uttered / and that appeareth by the filthy fruits thereof. Not unto Christ and his holy verytees would he have them here with all their hearts to convert / but unto the Antichrist of Rome by a new obedience of his old cankered customs whō their lord God doth detest and abhor. This is y ^• dissemblynge charity of this worm of way wardnesse or maliciouse member of Sathā. This is the conclusion he seeketh.

3 Fayne would Pantolabus have them to convert to that false obedience of Antichrist / that he might live like a gentylman and have his dishes the fatter / and his purse the waghtyer. Oh / it is a pleasant thing to have the people on both sydes of the way salutinge them with cap and knee. It is a good sight / (say they) whan the flock followeth the shepeherde / and y ^• parryshynes their curate. yea / but alas what is it whan the lambes follow the wolf / which is a cruel thief / a destroyer / and a murderer? For whose grace would Pantolabus have Christian men to call? For the grace of holy church / of his holy father the Pope / of his good lord of Winchester / his good lord of London. His good lords of lyncolne / yorke and Durham / with such other ghostly fathers. If he meaneth the grace of God / I marvel that he forgetteth himself & his own generation. Me thinketh they ought in such prayer / to be had most in remembrance / considering they are fardest of all menne frō his grace. if they seek not for it while • they have here space and layser / it will be wyde with them whan they shall come ones to their straight reakininge. But they think it safe enough / so longe as they have y ^• Popes pour still in their hands / w ^t / Ego absoluote under a stulticia a stole I should say. For if they may give grace unto others / they have grace enough for themselves / & so have little need of God's grace.

4 Manye a man (they say) shall vttre the thing which he understandeth not / like as Pantolabus doth here. And as we have for example of Balaam / king Saul / Caiaphas / and Pylate / which prophesied they knew not what. Dum lucem habetis (saith he) credit in lucem / vt filii lucis sitis. Whyle ye have the light / believe on the light / that ye may be the chydren of light. This hath he borrowed of the. xii. Chapter of Iohā to clought up his matter / yet doth he not know what it meaneth. For if he ded he would not persecute that light as he hath done here most spite fully. The light that is there mentioned is the lords eternal word / which Pantolabus with such other crafty cloyners calleth heresy / and would have the people so to esteem it. But y ^• light that he would have thē to believe / is y ^• faith of his holy mother with y ^• old crooked customs of her Papistrye / and that is no light but darkness most damnable. Omnis qui credit in me / in tenebris non mane • . Non that believeth in me (saith Christ in y ^• same self Chapter) abideth in that darkness / meaning therbye the doctrine of hypocrisy or of outward observe • cions invented by menne. This promised he there to cast out with the prince of this world / by the mighty aperaunce of his word / which should judge those infidels also at the latter day. The cause why they se not this light nor behold the misteryes thereof / is that he hath blinded their eyes and hardened their hearts for their vnbeleues sake least they should be saved.

A mystery.
• 1 And for this time Here endeth my ryme.
• 2 The Genealogye. Of stinking heresy.

The opening. 1.

ACcordinge to the head and body / hath Pantolabus here fashyoned us out a tail. He hath given us as foolish a conclusion / as he gave us a process afore. And for this ryme (he saith) thus endeth his ryme / as though he were minded here after to compyle more fumouse works. As for this / it had made no great matter if it had ended before it began / for any wit / grace / or good lerninge is in it. For non other fruits it containeth but the cruel contempt of our Christian bretheren and abhominable pe ••• ertinge of the scriptures. I call them Christian bretheren for the portion that they have in Christ / whereof no worldly power can depryue them / though they may take from them both body / goods / and life. For god is of no such malice as is man neither is he displeased always whan man is displeased. But evermore is he merciful / whā he is called upon in faith. He received the thief whan all the world had forsaken him and given him over unto death / moche more his faithful servants which suffereth for his veritees sake. The time that Pantolabus here speaketh of is full wretchedlye bestowed / and that he shall well know / as he shall give the accounts thereof. As for his times what they are / we need not to describe them. For they everywhere declare the insipient head and the Idell brain of their fantastical author / sometime to short sometime to longe / with barbarouse terms / and more barbarouse matter.

• What his ryme is in qualite & quantite / and what it containeth in length and in bredthe / he manifesteth here in these .ii. verses following. Confessinge them as he should do / to be his own proper goods / and he by them to be a stinkinge heretic in deed. For he saith that his ryme / which is a fruit of his own proper popish faith / wit and stodye / is the Genealogye of stynkinge heresy. Ergo he must be a stinkīge heretyq̄ / no remedy. For the tree in goodness is all one with his fruit / and always the fruit declareth it. For a rank Papyst and Antichrists great frynde had we never known Pātolabus / had not these papysticall Poesyes so uttered and declared him. To stinkinge a matter is it to go under y ^• kings pryuylege Ad imprimendū solū to y ^• utter poyseninge of his people / the Scriptures so shamefullye torn / and their truth so deuilyshlye perverted. yet is it no m • ruele though this heretic Pantolabus doth utter such pestilent poisons / consyderinge that a worm of that nest and a locust of that lake / can give nō other commodite.

A mystery.
• 1 Wherein I require. And humbly desire.
• 2 All men y wys. That shall rede this.
• 3 Above all thing. To pray for our king.
• 4 Domine in virtute tua letabitur rex, & super salutare tuum exultabit vehementer. Psal. 20.

The opening. 1.

LAst of all now cometh Pantolabus in • his humble requests / as lowlye as the fox whan he seeketh his pray / and as false as the friar whan he stodieth to deceive. But mark his rhetorical style / how manerlye it passeth here. Wherein (saith he) I require. That is to say / in that stinkinge heresy (for that goeth inmediatlye afore) to pray for the king. Is not this (think you) full workemanlye handled and like a pregnaunt Poete of the Popes pultrye / thus to regestre his king in the Genealogye of stinkinge heresy as he calleth it. And to desire his subjects to pray for hī in y ^• same stiking heresy also? Abhominable is that prayer / which riseth out of so stinkinge a desire. Is not Pantolabus (suppose ye) a pure handed artyficer and a clean fyngered gentylmanne / that so can polyshe his poesyes? yes verily is he / and like one of the scole that he cometh from. In the mart that he occupyeth / shall ye find nonother wares. All that is there done / cometh out of stinkinge heresy / if antichrist their Pope be an heretic. For all that they do in their church as yet / are his dirty leauinges / not one obseruacion bournisshed with the verite of the lord. If Pantolabus hath no better thing to bestow upon his king but a prayer made out of stinkinge heresy / it were best for hi to keep it still unto himself. For he hath no need of that curse of God / for all their blessings are curses / and their prayers sin after Malachias Prophecye.

2 Certain / verily / and ywys cometh never into our meters / but whan we lack matter and wytt to fulfill them / as I told yow afore. ywys master Pantolabus the great grounded poete of the Popes greasye gravel pyttes / requireth all men that shall read with a good deuocion to Antichrist / this Genealogye of stinkige heresy (which he hath of an idle Idyotes brain compyled to pondre his good zeal unto holy church / & to pray for the king whan they may well intend it. For it is no gret good deuocion that here moveth him unto prayer that way / but that he must needs say somewhat though it were but for manner sake. Great pyte were it but the man should desire to have readers of his work / it is so notable. As full is it of good Christian erudicion / as a dogs date is full of sweet honye. How should they be stinkinge heretics / styff necked scysmatyques / and obstynate Papists / if they should not read such pratye Poesyes among. Lete no man think other wise but that Pantolabus and such other intendeth somewhat by such subtle workemanshippe. The Bisshopes winketh at it / as though there were in it non heresy / whan it is all stinkinge heresy by their own confession. They are well contented whā they play such bussye partes / and will not be acknowe of it / but leteth them alone. If any of them leap so far that he is hanged up for treason / they care little for it / for they think thy have so lost but a knave.

3 After a far fett style / and curyouslye compassed process / cometh Pantolabus at the last to his full desire. Exhortynge all men to pray here for the king / with as little true deuocion as he that myndeth nothing less. And yt maketh no matter neither. For moche better yt is to be vnprayed for / than to be prayed for out of stinking heresy / as all their Papistrye is non other. The prayer which ought to be made for kings & for them that are in authority / ought to arise of the sacred scriptures whereof they have their auctorytees / and not out of s • ynkynge heresy as yt is here required. Saint Paul exhorted Timothy / which was no papistycall mass sayer but a preacher of the Gospel suffering daily persecucions for the same / before all other things to pray for kings and for all other which were in high power / that Christ's disciples and true believers might live under them a peaceable life in all godliness. And this is our prayer also with continual tears. Wherein we desire the lord for his eternal mercies sake / always to preserve him. But out of stinking heresies we pray not for him / neither out of Mattenses nor Masses / evensonges nor complynes / which are the very fruits of the Beast of Rome / least we should by those blasphemous prayers bring upon him the great indignation of God. The fruits are evermore all one with their tree in goodness / as those filthy obseruacions with their first filthy begynner / have they never so fair colors of gods service / gods own word / Christ's Gospel / the vttera •• ce of his name / with such other / yet are they abhomynacions unspeakable after that ydo latrouse handely • ge.

4 So far are these blind Papists from the true spirit of Christ / that nothing they ryghtlye understand of the scriptures. This text of David: Domine in virtute tu •• let • bitur rex / & super salutare tuum exul • abit vehementer: Perteyneth alone unto Christ / and not to any earthly king. For in that whole Psalm is described his triūphaunt glory / with his revengement over them w ^t hath him persecuted of cruel hate & spyght. Christ's humanyte is it / that is so joyful of the strength that yt hath gotten / which is the Godhede. That is yt which rejoiceth so ernestlye / & is so exceeding glady for the saving health of mankind which yt hath by y ^• gift of God obtained. He hath his hearts desire with the full request of his lips / which is the eternal mercy of the Lord. That manhood was prevented with lyberall blessings / & now yt hath a crown of immortalyte. He axed life for him and for his / & life was given him forever and ever. Magna est gloria eius in salutari tuo / &c. His glory is great / Lord (saith David) in that saving health / and compassed he is now of the / w ^t eternal felycite. Soche mockers as is Pantolabus shall ones fele his hand / ones will he find out all them that so spyghtfullye hateth him. As an hot kyndeled oven shall they at that day appear / the fire everlasting will devour them forever • ot ashamed is this dissemblynge mocker and pestylent hypocrite / in his glosynge flat teryes ydolatrouslye to abuse his Prince. For what is ydolatrye else / but a worship given to a creature / which peculyarlye belongeth unto God. And full thereof is all the service / homages / and doings of the Papists / the Lord ones deliver all Christian princes from them.

A mystery.
• 1 And the queen also Where so ever she go.
• 2 And for the safeguard Of our prince Edward.
• 3 Whom I pray Jesus Longe to contyne we / Amen.

The opening. 1.

ERnest is Pantolabus yet still in requests sprynggynge out of his gentle Genealogye of stinking heresy. For therein he homblye requireth all these things by his own confession afore. Herin he desyereth the dilygent readers of his work / to pray for the queen also / which was sometime called the ladye kateryne howarde.

He should seme to be some blind chaplain of hers / by the blind zeal he showeth here. For he would have her remembered where so ever she go / in the way or out of the way. Trulye that prayer were of a strange kind / if yt should so be made as yt is here required. Who hath hard prayers made for men to go where they will / or whan they are out of the right way to continue so still? I think few men living I would have no such querestre of Baals query / nor yet such a chaplain of Bels college to pray form / as poor a man as I am Moche better grace parauenture had been hers / if she had chanced of no such ghostly fathers. For where as the scriptures are / contempned / & their verytees set at naught what else can follow but vice? which always requireth an ill ende. The true love of God's word / is never without his fear. Never can that creature outragyouslye offend / which followeth the true line thereof. A • anterne to our fete is that word of the Lord / and a light unto our pathe ways in this shadow of death / the eternal father give us his grace to follow yt.

2 Fynallye Pantolabus exhorteth all his readers to pray for the sauegards of our most worthy prince Edward. If this were out of the Genealogye of stinking heresy / as yt is also therein / yt were moche more pleasynge unto God. He abhorreth all that is strange / and not like fashyoned to the exemplar that he hath left in the scriptures. He turneth away his face dysdaynouslye from all mockynge sacrifices invented by men and not commanded of him. As is the Papistycall Mass with all other blasph • mouse obseruacions of that mon • truouse madame / the • athanycall Synagogue of Antichrist. Nadab and Abihu the sons of Aaron the high Prest / were consumed in the Lord's wrath / for offering s • raunge fire vncommaunded. Accursed is he which addeth his own inuencyon unto the Lord's service / or any thing else that the scripture commandeth not. I counsel therefore all faithful believers / syncerelye to pray in spirit and in verity after Christ's holy doctrine / for their most worthy king and the prince his natural son / that the one may succeed the other as Solomon ded David / & as Jehoshaphat ded Asa / in the faithful ways of the Lord. And this have they good cause to do if they remember all things. As their deliverance from the great Golye of Rome / with sufferance to read the scriptures which is their singular sowle • health. What though some of them at times be brent in the fire for Christ's testymonye / through the Bisshoppes old tyranny. Nothynge is there lost / but their corruptyble bodies. Whereas he suffereth one body in their malice so to perish / he saveth that • owl and a thousand more by the freedom of Christ's Gospel. Blessed be the Lord therefore that ever he was borne.

3 I counsel no man to make this prayer with Pantolabus nor with such other execrable Papists / so damnablye vain in the corrupt practyses / stodyes / and deuyses of their wretched hearts / though yt seemeth very good and godly. But pray after y ^• scriptures with y ^• dere heretage of Christ / which is a church persecuted as he was / and not pampred up here in pride and in vain glory. It is a congregation not known to the world nor regarded of fleshly lyuers / no more than he was known and received of them whan he came into his own. Praye all from within / as that church is from within like as David witnesseth with all the Apostles and Prophets. And lete this be youre specyall prayer for youre king and prince evermore. Thu eternal God of our fathers three distyncte persons in one everlasting Godhede. Thu omnypotent father and creator of all. Thu eternal son and redeemer Jesus Christ. Thu everlasting holy ghost & conforter equal unto them both / all one God in power / substance / and nature of the Godhede / for thy tendre mercies sake have respect unto our king and young prince. And like as thu hast of thy munyfycence and lyberalyte given unto them the imperyall crown and scepture of England. So grant them to live in thy fear / to walk in thy word / and to do that is ryghtouse in thy sight evermore. Grant them also Lord with the sword that they bear / that they carrye yt not in vain / but always to the ponnyshment of the ill doers / and to the singular solace of thy faithful servants. For so is thy eternal will. Thus ought true subjects to pray without all hypocrisy / dissymulacyon / and glosynge flatterye.

A mystery.
• 1 Cōpyled by Ponce Pātolabus
• 2 Imprynted at London In Pater noster row.
• 3 At the sign of our ladye pytye By Johan Redman Ad imprimendum solum. The other coppye.
• 4 Imprented by me Robert Wyer. Ad imprimendum solum.

The opening. 1.

NOw should such a famous work / made in defense of holy church / appear notable unto the readers thereof / except the name of a notable clarke (as master Pantolabus is) were putt there unto? fytt is yt that the carpenter should stand by his carpētry / and the builder by his building. A broken wall of Babylon hath Pantolabus daub • d up here of old favor and love / but his dirty daub • rye holdeth not. For like an vnworke manlye dawber he hath done yt with vntempred claye / contrary to all godly admonyshmentes. Most dampnably hath he perverted the sacred scriptures here / to maintain his Popyshe malice against all Christian charyte. But Hieremye / Ezekiel / Micah / and Aba • uk / with other holy Prophets / byddeth him and such other to set their hearts at rest. For the city which is builded with blood / and the house that standeth by vnryghtousnesse / shall not always continue in the world. I shall cast donge in youre faces • saith the Lord by his Prophet Malachias) even the very donge of youre solempne feasts and ceremonies. And yt shall cleave fast upon you and take you with yt to eternal perdition. What Ponce Pantolabus is (which putteth himself forth here for y ^• Author of this Iest) I need not to describe. For the very work it self setteth forth his lyuelye image. It manyfestlye declareth him a braynelesse babbler / a presumptuouse ydyote / a frantyck Papist / a peruerter of the scriptures / a stinking heretic / an enemy to God / a secrete lover of Antichrist / & a preuye conspyrer against his prince for the Pope.

2 Moche according to the right nature thereof / is the setting out here of this heretycall Genealogy. Abhominably blasphemous it is / and therefore it passeth forth under some titles of abomination. It is said first of all to be imprinted at London / which is a most noble city. Verye sorry I am that such sylthye fruits should come from so worthy a place. Notwithstandinge I ascribe not this partycular evil to that worshypful city / wherein (I know) to be people most virtuous and godly. But of this am I certain. Though Jerusalem were holy and the very city of the lord allowed by the scriptures / yet was it in conclusion most greuouslye ponnyshed for sufferinge blasphemers / and for vnthankefullye receyuinge of Christ and his verite. Pater noster was wont to be a most wholesome prayer / ordained and commanded of Christ to dwell only within man's sowle / and from thens to be sent in daily massage to the eternal father of heaven. And now he is becomen an out strete dweller) the name of a lane / or the sign of a tauerne. Far is he changed from Christ's first institution / a • d from the office that he appointed him. A far mean • change from a pylde popish ceremony / would be called a great heresy of y ^• Bishops. What this is I leave it to your conjecture.

3 • In this Pater noster row / or in bedealleye whether ye will / was this Genealogye imprinted / at the sign afowr ladye pyte. What that pyteouse ladye is I cannot tell / but well I wote she hath no • ust title to be called our ladye. No true figure is she to Mary the mother of Christ. For never was she so far from the right faith / that she sorowed so largelye for that thing which was unto us all most necessary. I know she never wept so vndyscretely for the death of Christ / which was our universal health / but most highly rejoiced therein. If she ever mourned / it was for the sins of the people / and for that she saw his verity contēpned of the cruel clergy / as it is yet still. They therefore which worship that sorrowful pyte of Mary / do honor that infydelyte w ^t she never had / and make them thereof an Idol. Thus is the sign that Johan Redmā dwelleth under / an exercrable Idol / and he for so magnifyenge her with that title / a very Idol worshypper. The less marvel is it / that such filthy fruits cometh out of his house. Here is he not ashamed openly to confess / that he hath set his hands to most wicked Papystrye / and unto an heap of perverted Scriptures / to the great dyshonour both of God and of his king. Adioyninge there unto his pryuylege / Ad imprimēdum solum / the rather to infect his people.

4 Now followeth Robert wyer / & he granteth also by his own handye work / that he hath promoted forewarde these Popyshe Poesyes and Scriptures abhominablye perverted. Wherein he hath done all that hath lain in him / to assure the kings faithful subjects to give their good hearts to y ^• Popes old faith. An ungodly cruel way were it / if men ded but mynistre that thing w ^t should but poison the bodies of the people. What shall we than reckon it / whan that filthiness is ministered of them / which infecteth their souls to eternal death. Soche is the vnsacyable thirst of thē that are covetous / that they care not what myschefes they do to get money. If the devil had given them a matter against Christ / as his sworn Chaplayne hath done here against his true servants / and have monyed them well / they would surely have done by that / like as they have done by this. And the day will ones come that they shall find it all one. The kings priuylege. Ad imprimēdum solum / is put to the same / to bring him also under the self same curse / of God / if any chance for it at the latter day (whom he defend) so good subjects are thy unto him. By such diuersite of printes is it easy to perseyue that the sale hath been great & the profyghtes thereof plentuouse. If the work had been Godly / yt never had gone so freely abroad / nor with so moche favor of y ^• Bishops. The lord ones be merciful to his afflicted famelye / and deliver thē frō their my • cheues. Amen. The conclusion.

Expreslye is it here to be seen (dere frynde in the lord) what Pantolab{us} was at the making of this jest / and what many other are yet still in the same synefull line of Antichrist. I perseyue by him and such other more / that Leviathan had than great strength in his loins / to send forth such sturdye babes. Not longe afore that they hid their heads / and durst not be seen abroad. But thā ded they on their mothers shameless face / and were again as bragginge as in their Popes time. Small harm is it to them that the Beasts head was wounded / it is so well and workemanlye healled up again. Not to Christ's glory have they fashyoned thē a new church now after the Gospel preaching / but after their own vain glory again yet for advantage. Destroyed yet utterly shall that execrable mōstre be within short space (trust upon it) by y ^• only breathe of y ^• lords eternal mouthe For now doth he call to remembrance the blood of his elect Seruauntes whō she hath slain & seduced to establyshe her kyngedō of lies & abhominaciōs. Now shall she be subdued of that heavenly verite / whō she hath of so longe time suppressed / the beast peryshinge w ^t her whō she hath worshipped in so many kinds of Idolatry. That lord make speed to fulfill his everlasting promise / to the confort of his electes. Amen.

Thu • endeth y ^• opening of a dark mystery of inyquite latelye spredde a broad in England • / by Ponce. Pantolabus / and dysclosed by Johan Bale. 1542.