History of the Catholic Church from 600 to 1600, Ecclesiastical epoch 1300-1600 · Century 16 · Part 1 · Chapter 3

History of the Catholic Church from 600 to 1600 · Ecclesiastical epoch 1300-1600 · Century 16 · Part 1 · Chapter 3

p. 6CHAP. III. Of DIVERSE COVNTRIES.

RAymond Cardinal S Mariae Novae and Biſhop of Curca was ſent Legate The ſelling of indulgences, and the account of them.by Pope Alexander VI. into Germany in the year 1501. and from thence into Dacia, Suecia and Pruſſia, with power to ſell Indulgences unto all, which had not been in Rome at the Jubilee. The Emperour and the Princes hearing of his earand, ſent unto him, when he was at Trent, and forbade him to come into Germany, without doubt perceiving that it was but a cunning trick to ſqueeze moneys out of the Country. Nevertheleſs after ſome M…ſſives ſent to and fro, he came unto the Emperour, and then to Norenbergh, and from thence to Mentz, and then more Northward, and leaveth abundance of theſe indulgences printed on parchement, to be ſold before his return. Nic. Beſel. in Addit. Naucler. telleth of his coming, and how he obtained liberty; but he ſpeaks not of his account: But Orth. Gratius in Epistol. ad Lector. before the works of Petr. de Aliaco helpeth, ſaying, When Raymond returned with vaſt ſums of money, the Colledge of the Cardinals aſked him, Whath ſaid the Barbarians, when theſe wares of indulgences were ſent unto them? He anſwereth, All the World (ſo for p. 7as I have been) complain of the prodigality of Cardinals; and certanly if they ſee you not amended, our Republick will bee in danger. They frown on him; and his friends ſaid, He ſhould not ſpeake of Reformation, which is an odious purpoſe at Rome.

2. Many tricks did the Friers deviſe to delude the World: for example I Iugleries of Friers.wil name but one. At Berna in the year 1507. the Dominicanes think what way to ingratiat themſelves unto the people, and be preferred unto the Franciſcanes, and ſo might draw the oblations of the people unto themſelves. They cauſe one (who was lately entred among them) believe, that S. Marie, and S. Barbara, and S. Catharin of Siena did appear and ſpeak unto him, and brought unto him the Hoſtie or Euchariſt bleeding as the very blood of Chriſt; and commanded him, to goe unto the Senate of the town, and report ſuch and ſuch things, eſpecially, that the bleſſed Virgine was conceived in ſin, and the Franciſcanes as liars ſhould not be ſuffered in the town; and nevertheleſſe the image of the bleſſed Virgine ſhould be worſhipped. As alſo they made an image of the Virgine with a device to drop, as it were weeping tears. The thing was belleved as truth: that red-coloured water was adored, as if it had been Chriſts blood, and drops of it ſent hither and thiter as a rare and precious gift: lykewiſe was great concourſe of people to ſee their Ladie weeping. Thus the Dominicanes were thought the only men for the ſpace of three or four years. The Franciſcanes had uſed ſuch jugleries before; and for reſpect to them ſelves were loath to bewray it: but at laſt they ſought it, and revealed it all. Then the Provinciall and three other Dominicanes were taken and burnt An. 1509: when the deceivers were tortured, they confeſſed other jugleries: but the Popes Legate would not ſuffer them be divulged. Tis hiſtorie is common both in vulgare and Latine rithmes, ſaith Catol. teſt. Ver. lib. 19. So while the one ſort of the friers ſtrive to beare down the other, they ar both deciphered.

3. Andreas Proles an Auguſtinian in Portacoeli by Vueringerod was a devote A. Proles Propheſieth of a Reformation.and Zealous Doctour: in his Leſſons he ſaid, Yee heare, Brethren, the teſtimonie of the Holy Scripture teaching, that by grace wee are whatſoever wee are, and by grace we have all that we have. Whence then is this ſo great darknes, and ſo horrible ſuperſtitions? Alas, brethren, the Chriſtian Church hath need of great Reformation, and indeed I ſee it approaching. The brethren ask him, Why doe you not begin the Reformation? why doe you not oppoſe yourſelf againſt theſe errours? I am (ſaid he) an old man, weak in body, and I ackvowledge, I am not endowed with learning, eloquence and other gifts requiſite for ſuch a worke: but the Lord will shortly raiſe up a Champion, able for age, learning and activitie, which shall begin the work, and ſet him ſelf againſt theſe errours: God will give him courage, to ſpeak unto the great Ones, and yee shal find that his miniſterie ſhall doe much good: for the Kingdom of the Pope ſhewes, it will shortly fal, becauſe it is ſo high. Catol. teſt. ver. Lib. 19 ex Henning. And there it is alſo, that Martin Luther (being young) heard, him preach at Magdeburgh. The ſame Doctor Proles was ſent-for to come unto a councell (Henningh nameth not the place) and there it was propounded to ordain a new feaſt-day. Only Proles ſpoke againſt it, becauſe (ſayd he) Chriſtian people ar made free by the blood of Chriſt, and yet are burdened with a multitude of traditions. The Pope and others would have had him to change that language: but he ſaid, I will never think otherwiſe. Wherefore the Pope did excommunicat him. But he regarded not p. 8the ſentence, and returned home; and then he told, how he was in many dangers by the way, that if the hand of God had not preſerved him from many who were ſet by the Pope againſt him, he could not have eſcaped. Many were moved with the mans zeal, and began to vilifie the ſentence of excommunication. He lived a yeare, ſpeaking more frequently againſt the errours of the Church: and then Erneſt Bishop of Magdeburgh did ſolicite, that he might be abſolved. The Pope did yeeld upon condition, that Proles ſhould come unto the Pope, and a conduct was ſent unto him. He went; and when he was nere unto Rome, a Cardinal (who had been of the ſame Auguſtinian Order) meeteth him, and told him, what was the Popes mind to wards him; no good. Wherefore the olde man thought it ſafer to returne; and by the way died at Ciclembach An. 1510, and was buried in the monaſterie of the Auguſtinians.

4 John hilten a Monk of Iſenac in Thuringia ſpoke againſt the errours of his brethren: they conſpire againſt him, and ſhut him up in priſon. More prophecyes of Reformation.When he becam ſick, he entreats them to pitie him, becauſe of his bodily infirmitie. They dealt never the more mercifully with him. He ſaid then, I have ſaid litle or nothing againſt you: but a bout ſixteen years hence (this was ſpoken about An. 1500) one ſhal come, who ſhal oppoſe monks, and yee ſhal not be able to reſiſt him. Catol. teſt. ver. ex Philip. Melan. in Apolog. cap. devotis Monaſt.

5. Wolfgang aitinger a Clerk of Ausburgh about the year 1500 wrote Commentaries on the prophecies of Methodius: where he oft taxeth the vices of the prieſts, namely, the neglect of their Office, that they did neither teach, nor ad miniſter the ſacraments, but did hire Vicares to ſupplee: he ſaid alſo, The ſeat of Antichriſt is not the literal, but the ſpirituall Babylon.

6. Sebaſtian Brand, at that time Paſtour of S. Marie's the cathedrall Church of Erford, preached againſt the indulgences in this manner; Deare friends, on this Whitſunday wee lay forth our wares unto you: but here is an uncouth merchant, bragging, that he hath better wares [meaning the ſeller of pardons]: when he is gone, wee will lay forth ours again. And againſt ſatisfactions he ſaid, We have ſome who will goe to Church, and pray, ſing, mutter the hours, and ſay Maſſe for us; but who will goe to hell for us? He ſaid alſo, The time is at hand, when yee ſhall hear the goſpell read out of the booke it ſelf: ſome of you will ſee that time: but I will not live ſo long. For theſe and ſuch other words, he was forced to flee, and went to Magdeburgh.

7. Bernard Lublinenſis wrot unto Simon a Printer in Cracow An. 1505; commending a Chronicle of Bohem writen by John Pilſenſis, and having ſpoken of many rites and changes in the world, which ſome doe approve, and others condemn; he ſaith, Albeit the ſimplicitie of faith may eaſily make us free from theſe toies, that wee may believe theſe things to be godly, which they that ſit in Moſes Chaire doe command; yet the minds of men can not be tied, but they will ſearch out truth, that the underſtanding may attain it's proper object: if this ſearching make us guiltie of ſin, into what miſerie are Chriſtians brought; which dare not for the decrees of men profeſſe truth itſelf, when it is found! If any man in Zeal of religion dar ſay, the Bishop of Rome and others with him have litle regarde unto the Church, theſe flatterers ſay, What? will thou, caitife, open thy mouth againſt heaven. darſt thou mutter againſt the Pope, who is moſt holy, and a God on earth? But if the ſame which ar called moſt holy, p. 9will ſet not their mouth only, but their hands and feet againſt heaven, and if when they kill men, they imagine, that they are doing ſervice to God, they are ſo far from ſpeaking againſt them, that they doe commend and magnify their wicked deeds; and if one will ſpeak otherwiſe, hee ſhall feele the fire. But in theſe miſeries, I have only one refuge, that I will believe in Chriſt, and put all my truſt in him: as for the rites and inventions of men, I wil ſo long bear with them, as they are not contrary unto the honour of God, yet ſo that they be inferiour unto the Commands of God and his Goſpell, without which man can not be ſaved: therefore I believe not, that all things, which men condemn, are condemned with God; nor that all things are holy, which they call holy: for God judgeth otherwiſe than man judgeth.....It is impoſſible that all the World can obey one man: it is enough, if they believe in Chriſt. Behold, I have writen unto thee my thoughts: I will ſtand for nothing, except the faith of Chriſt, &c. Catal. test. Ver. lib. 19. Philip. Mornae. hath the ſame, but more briefly.

8. After the Councel at Piſa, Philippus Decius a Lawier of Millain defended the lawfulneſs of that Councel againſt the Pope; that ſeing the Pope is obdured in Simony, and infamous for moſt corrupt manners, the power of calling a Councel returns unto the Cardinals: which is the moſt ready remedie in ſuch a neceſſity; eſpecially ſeing the authority of the Emperour and of the moſt Chriſtian King and the conſent of the Clergie of Italy and Germany doe all concurre in one; and it is according to the practiſe and Acts of the Councels at Conſtance and Baſile. Pope Pius V. cauſed Thomas Manricus reviſe and gheld or mangle that book, as may bee ſeen, in Biblioth. Poſſevini.

9. The Waldenſes have been often mentioned, and their doctrin hath The Confeſsion and a ſupplication of the VValdenſes.been related from the report of others: now in the year 1508. theſe of Bohem being accuſed before their King Vladiſlaus, and fearing a perſecution, ſent unto him the Confeſſion of their faith with an apologeticall ſupplication. Becauſe I have ſeen this Confeſſion in Faſciculo rerum expetendarum & fugiendar. only, and ſo it is not common, I think good to inſert it heer; Moſt glorious King, and our moſt gracious Lord, Wee afflicted men, and humbly ſubject unto your Majeſty, and falſly cloathed with a contemptible name; doe firſt declare our humble requeſt, and alſo our earneſt deſire of your long health with the increaſe of every good thing, and freedom from every evill in your happie Empire, even at it is our duty to wish unto your Highneſſe. Wee declare unto your Excellencie, that heertofore your Grace's Write is come unto us, not by common rumor only, but by actuall deed alſo into many of our hands: in which Wrire, by the accuſation of our enemies, which have unjuſtly given forth their Sentence of wicked judgement againſt us, wee underſtand that wee ar called wicked and ungodly men, ſeducers of ignorant people, and through the craft of the Devill more noiſom, than the falſe nation of Turks,.....Wherefore wee moſt humbly pray, that your pietie would patiently heare us for the juſtice of God, and for his mercies ſake, which wee wish continually that God would give unto you: and what wee ſhall now write, you may wirhout doubt think, that every point thereof comes from the ſincerity of our heart: for what wee believe in our heart before God, that doe wee in this manner profeſſe with our mouth. Firſt wee with a believing mind have received this, in which now for ſome ſpace wee having continued, doe intend conſtantly to perſevere with a ſtable mind and free intention, to wit; All the truth of faith revealed by the Holy Ghoſt, and then by the H. Ghoſt p. 10layd up in the Scriptures, and briefly ſummed up in the Creed of the Apoſtls, and alſo really keept by the primitive Church; and confirmed by ſignes, miracles, ſinceer teaching and martyredom; and laſtly diligently explained by the Nicene Councel, by the Bishop Athanaſius and many Teachers againſt hereticks: this faith wee confeſſe to be neceſſary, even in this age, for the ſalvation of our ſouls. So lively faith is the univerſal fundation of mens ſalvation, which faith is by the gift of the Holy Ghoſt beſtowed principally and by the merite of Chriſts grace, is miniſterially preached in the Church by the voice of the Goſpel and word of truth, and is exemplarly confirmed by the Holy Sacraments. We believe and confeſſe conſtantly (while we live) by the ſame fountain of faith that the authour of faith and giver of Salvation is God almighty, one in the ſubſtance of Godhead, but three in Perſons, the Father, Sonne, & Holy Ghoſt, one God bleſt for ever. By this faith wee believe of God the Father, wee believe God the Father, and in God the Father. We believe of God the Father, that he begetteth his only Son, eternally, whom of his mercy he hath given unto the World for redemption & ſalvation; by whoſe merite the only Father worketh ſalvation according to the purpoſe of his own election. By the ſame faith wee believe God the Father, when we doe acquieſce upon his teſtimony, which came down from heaven concerning his beloved Sonne, This (ſaid he) is my beloved Sonne, hear him. Which alſo the bleſſed and ever unviolate Virgin Mary, ſaid with a ſuitable mind, VVhatſoever (ſaid ſhe) my Sonne ſhall ſay unto you, doe it. With the lyke faith wee ſay alſo, that his commandements are faithfull and true and of God, that who ever of ripe age living in faith ſhall forſake theſe, can no way attain ſalvation through Chriſt. Wee believe in God the Father, when wee knowing that he is the almighty maker of heaven and earth, love him with our heart, and really keep his commandements according to our knowledge and power. The Catholick faith, which wee have once received from God, maketh us believe of Chriſt, believe Chriſt our Lord, and in Chriſt: Wee believe and profeſſe of Chriſt the eternall wiſdom. that he is the true and only God, equall in Godhead with the Father and Holy Ghoſt, in power, wiſdom, and that he is eternall life, proceeding from the Father by perpetuall generation, by whom he made the world. Who, to fulfill the promiſe made unto the Fathers, came perſonally from the high heavens for the ſalvation of the Nations, was incloſed in the wombe of the Virgine, in the fulneſs of time ſeen on earth, cruelly racked on the croſs, when Pilate was Preſident of Judea, and with his holy blood gave up the ghoſt: when he was taken off the croſs, he was layd in a rock ye grave, and on the third day was rayſed from ſweet ſliep: and laſtly on the fourtieth day being taken up in a cleare cloud, we believe that he reigneth at the right hand of the Father, to wit, in a moſt honorable place and moſt worthy unto him, that all the deſires of our heart and all the confidence of our hope may be lifted unto that glory prepared by his blood: which ſitting on the throne of grace, pleadeth as a faith full Advocate for them who ſhall enioy the inheritance of glorie: He leaveth not his Church (for which he offered him ſelf unto death) deſtitute of grace, vertue and aid by his free gift, which [Church] he preſerved diligently in the dayes of his flesh: unto him every knee of things that live in heaven, on earth and under the earth, is ſo ſubject, that they ſhould worship and reverence the Sonne with the ſame glorie, honour and majeſty, as God the Father, and confeſſe with their toungs that he ſits in his glorie and ſeat of the majeſty of his Father, Nor ſhall he at an p. 11time deſcend, untill al contrary Nations being made ſubject under his feet, bee at laſt conſumed with everlaſting damnation. Wee believe Chriſt Jeſus, when wee ſay, that his commandements, which oblidge us to believe in him, truſt and love him for attaining the eternall life of glory, are true & faith full. And we believe in Chriſt, when knowing him to be our God and Saviour, wee doe imbrace all his words with full faith; and loving him with perfect love, are united with his true members in faith & love. Laſtly by vertue of the ſame faith, which we intend to hold unto our laſt breath, wee firmly believe of the Holy Ghoſt, wee believe the Holy Ghoſt, and in the Holy Ghoſt: Of the Holy Ghoſt, that he is the one true God with the Father and the only begotten Sonne, diſtinguished in this only, that he proceeds from both: by vertue of which faith quickning, renewing & reforming, every one attaineth the participation of Chriſts meritorions grace, juſtification, truth, fortitude and perfect ſalvation: by which [Spirit] alſo the Holy Church is grounded in the faith of Chriſt, againſt which the gates of hell are not able to prevaile: which alſo by the ſame Spirit in the members of true faith he washeth, juſtifieth, ſanctifieth, ordereth, governeth, gathereth, ſtrentheneth & fructifieth: As alſo by the ſame Spirit were the Holy Scriptures inſpired, and are known: by him the members of the Church are vnited: from him are the gifts of ruling the Church and many other things which by the ſame Spirit are made perfect unto the life of glory. Wee believe the Holy Ghoſt, when wee fully conſent unto the Divine Scriptures or Apoſtls of God. Wee believe in the Holy Ghoſt, when with clear knowledge and unfained faith wee love him, and with the members inſpired by him, wee keep his revealed truth unto eternall glory. By the ſame fulneſs of formed faith wee believe, that the holy Catholick Church in reſpect of the foundation of lively faith, is the number of all the elect from the beginning of the world unto the end thereof, whom God the Father in Chriſt by his Spirit hath choſen, juſtifieth, calleth unto the glory of ſalvation, and magnifyeth; without which is no ſalvation unto man. But in reſpect of miniſtry and diſpenſations, wee believe that the holy Catholick Church is the congregation of all Miniſters and people ſubdued by obediente, obeying the will of God, from the beginning of the world unto the end of it, whom God only ſendeth inſpired by his Spirit, giving them the word of truth, peace & reconciliation, that they may bring forth the fruit of ſalvation in the unity of the Church, and their travell be not diſappointed of the ſaving reward: whoſe names and number He only knoweth, becauſe he hath writen them in the book of life. That firſt Church hath none, that ſhal be damned, and the other is mixed untill the appointed time of the laſt judgement. But the Church of malignants ſeekes them that are of that evil one, whom Satan ſendeth in this time of mortall life, to the perdition of the world, and tryall of the elect. On this Church all the curſes and ſad things, that Chriſt & his Apoſtls have foretold, ſhall be heaped, to wit, that they who are unworthy of eccleſiaſtical honour, may rule over them by their power; The promiſes alſo of renovation are fulfilled in her. And yet wee arrogate not ſo much unto us as that we would be called, or bee the only Catholick Church, as if ſalvation were to be found with us only: but wee endeavour with all diligence to be partakers of the eccleſiaſticall truth; and wee are afraied to be ſubject unto orobey evill workers, whom wee find to be enmies of the Church and its truth, for fear of everlaſting damnation, and for obedience unto Chriſt, and becauſe they doe minde, ſpeak and doe unto his Church things contrary p. 12unto his law. Wherefore wee willingly endure oppreſſion, tauntings, and calumnies, for the ſalvation of our ſouls: for un leſs Holy fear, and the horrour of hell did withhold us, we would embrace the liberty of the world with it's vanities, wherin one may live as he liſteth: But wee would rather chooſe the ſtrait, derided and ſad way, in which our Redeemer Chriſt, and the Church (his ſpouſe condemned by the world, and deſpiſed, yet following the example of Chriſt) have walked, than to taſte and follow the momentany pleaſures of the world. The firſt and chief miniſtry of the Church is the Goſpell of Chriſt, whereby grace and truth (that were painfully purchaſed by the torment of the croſs) is revealed, which grace is given for ſalvation by the Holy Ghoſt and God the Father unto the Elect, which are called by the gift of faith. Another neceſſary miniſtry of the Church, wee declare to be the word of teaching, by which the ſaving truth is known in the ſenſe of faith: through which knowledge the life of grace and glory is adminiſtred unto the men of good deſire. Likewiſe wee declare, that the ſeven ſacraments are uſeful unto the Church of Chriſt, by which [Sacraments] the promiſes of God are ſignified to be fulfilled unto believing people, and by them entrance into the Church of God for keeping unity among them, that walk unto glory, is miniſtred. Faith, which God gives, cauſeth us think of baptiſme the firſt Sacrament, theſe things: whoſoever of ripe age, by hearing Gods word, believeth, and believing is renewed in ſoul, and is enlightened, ſuch by outward washing for argument of inward cleanneſs attained by faith, ſhould be baptized in the name of the Father, Sonne and Holy Ghoſt, into the vnity of the holy Church. Our profeſſion is alſo extended unto children, which by the decree of the Apoſtles (as Dionyſius writes) ſhould be baptized, and then by the guidance of their God-fathers being inſtructed in the law of Chriſt, ſhould be invited unto, and accuſtomed with the life of faith. By faith received out of the Holy Scriptures, wee profeſſe, that in the dayes of the Apoſtls this was obſerved; whoeſover in their young years had not received the promiſes of the gifts of the Holy Ghoſt, ſuch did receive [them] by prayer and impoſition of hands, for confirmation of aith. Wee thinke the ſame of infants. Whoſoever being baptized, ſhall come to the true faith, which he purpoſeth to follow through adverſities and reproaches, ſo that new birth appeareth in his ſpirit and life of grace, ſuch a one ſhould be brought unto the Bishop or prieſt, and being demanded of the truths of faith, and of Gods commandements, and of his good will and conſtant purpoſe, and works of truth, and ſhall teſtify by confeſſion, that all theſe things are ſo, ſuch a one is to be confirmed in the hope of attained truth; and he is to be helped by the prayers of the Church, that the gifts of the Holy Spirit may be increaſed in him for the conſtancy and warrefare of faith; and finally for confirming the promiſes of God, and the truth that he hath, he may be aſſociated into the Church by laying on of hands in vertue of the name of the Father, of the Word and of the Holy Spirit. By this faith, which we have drunk from the Holy Scriptures, we believe and confeſſe with our mouth; Whereſoever a worthy prieſt with believing people, according to the mind and purpoſe of Chriſt, and order of the Church, ſhall ſhew forth his prayer with theſe words, This is my bodie, and, This is my blood, immediatly the preſent bread is the body of Chriſt, which was offered unto death for us; and ſo the preſent wine is his blood ſhed for the remiſſion of ſins. This profeſſion of our faith is confirmed by the words of Chriſt, which are written by the Evangeliſts and Holy Paul. Unto this profeſſion may be added; this body of Chriſt, and his blood, ſhould according to the inſtitution of Chriſt p. 13and his Church, ſhould be taken in both kindes of bread & wine, in remembrance of his death, and of his blood shed, as he ſaid, Doe this in remembrance of mee. Then this death of Chriſt, (as it is declared in the Goſpel) and the fruits of his death should be preached; as alſo the hope of his blood shed, as the Apoſtle witneſſeth, ſaying, So oft as ye eat of this bread, and drink of this cup, ye ſhall ſhew forth the Lords death, untill He come. Thirdly according to the ſure knowledge of ſpiritual truth, of which the Euangeliſt John doth write; as alſo for aſſurance of giving, taking, uſing and of truth, by faith in hope, as the Lord ſaith, Take, and eat; Take, and drinke. Fourthly for the conjunct uſe: for according to the inſtitution and practiſe of Chriſt, and the primitive Church, the Prieſt ſhould then adminiſter, when the neceſſity of believers requireth, and he ſhould receive with them, as He ſaith, Doe yee this in remembrance of mee. And Paul ſaith, The cup which we bleſſe, is it not the communication of the blood of Christ? and the bread which we break, is it not the partaking of the body of Christ? for wee many are one bread and one body, who are partakers of that one bread and one cup. Fifthly for diſtinction of believers from the unbelievers and unworthy; and for excommunication and rebuke of thoſe, who being defiled with the ſpot of vices, do refuſe to amend. Of this ſaith Paul, I would not have you partakers with the Devils: yee can not drinke of the cup of the Lord and the cup of Devils. And again he ſaith, Put away the evill from yourſelves: for if any who is called a brother among you, be covetous, or a fornicator, or an idolater, or a dronkard, or a railer, or a thief, with ſuch a one eat ye not. Behold, this is our faith, (moſt Gracious King) concerning the body and blood of Chriſt; which as we are afraid to change, or forſake theſe things, which our Lord JESUS hath been pleaſed to teſtifie, and for which end we doe now declare it; ſo neither dare we add any thing unto it, which the Lord of the Sacrament hath not added; as alſo the primitive Church, which followed Chriſt in poverty and affliction, in ſingleneſs of heart, hath not altered the ordinances of his law. Concerning this Sacrament, which our Lord through his great mercy, hath ordained for love of his elect, have many contentions ariſen, in opinions, expoſitions, and addition of ſanctions [or decrees] ſo that contrary unto the intention of the Lord's inſtitution, they have furiouſly raged againſt others, even to take away their lives. But we for eſchuing ſo great miſchief, have our refuge unto the faith of Chriſt, even unto his words, and meaning, ſo often repeated in his word; ſo that what He commanded to believe, we do believe it ſimply; and what He hath commanded to do, we would do it faith fully: truly we doe not only believe that that bread is His body, which being taken, and bleſſed and broken, He teſtifieth to be his body; but alſo if He had taken a ſtone, and ſaid, This is my body: we would have fully believed it. Becauſe of this our ſimple faith, and becauſe we will not ſuffer ourſelves to forſake it for the opinion of men, wee are called hereticks: likwiſe for the actuall uſe, unto which the word of Chriſt and his Apoſtles, and the example of the work of the ſame ſacrament doe invite us, becauſe we doe and uſe it ſo, with upright faith in remembrance of the death of Chriſt, wee are condemned, judged worthy of priſon, and are afflicted: for wee being tied unto Chriſts command, and diſſuaded by his forbidding, doe worship him with reverence and honour due unto him, and we feare to worship any other thing as him only ſitting at the right hand, with the Father and the Holy Ghoſt. Wherefore, gracious King, let your highneſs underſtand, that we do ſo, not in contumacy or any contempt, but for feare of God, and in p. 14obedience unto him: and wee pray, that your Highneſs would shew compaſſion on us, who are condemned for the faith of Chriſt, as wee wish that the moſt High would of his grace be pleaſed to preſerve and keep your honour from his wrath. By the ſame faith we believe, that the ordination of prieſts is truly from the high Bishop and great prieſt; that in ſtead of the embaſſage of Chriſt, the miniſtery, preaching of the goſpell, doctrine, judging; offering of prayers by men, thanksgivings, and praiſes may be done unto God by them; And it is from God unto men, that the promiſe of God may be verified in hope of the received true faith, and by excommunication, the wicked may be debarred from that good. And by the ſame faith wee confeſſe, that the promiſes of God may be verified in hope of the received true faith, and by excommunication, the wicked may be debarred from that good. And by the ſame faith wee confeſſe, that they who intend to ordain others should follow the example of Chriſt, and should conſummate his ambaſſage with a right mind, without reſpect of perſons, free from covetouſneſs and ſimony. By the ſame faith we declare, that they which are to be ordained or promoted to higher or inferior orders, should excell other believers in a godly life and faith in Chriſt: for a lively faith ſanctifieth, and maketh fit unto all offices, and poſſeſſeth the bleſſing, and life: for good works of an honeſt converſation are the garments and ornaments of a prieſt, to the glory of the heavenly Father, and example of the people, and shew the vertue of the word: they should alſo have more aboundant gifts of the Holy Spirit, to wit, more ſervent love toward Chriſt, confidence of their own and their nieghbours ſalvation, truſt in God, equity of mind, a wholſome feeling of faith in a good conſcience, theire feet prepared unto the Goſpell of peace, prudence of Spirit, knowledge of Gods law, diſcerning of Spirits, and the like. What clerck ſoever by ſuch an ordination is advanced unto the prieſthood, wee profeſſe, that ſuch an ordination is a Sacrament, becauſe it is a ſigne of the true prieſthood of Chriſt Jeſus, and of his ordination by God the Father; and a forme of the miniſtry as of the head of his Church, to offer unto God the incenſe of truth in Chriſt. Wee approve, that three things are neceſſary unto the full gradation of a preſbyter; firſt the the triall of his life, faith, gifts and fidelity in leſſer things that are intruſted unto him: another, prayers with faſting: thirdly, the giving of power with words ſuitable there unto, and the impoſition of hands for corroboration. By faith wee doe teſtify, that marriage is a lawfull, honeſt, and decent union (in Chriſt) of twoe perſons, man and woman, keeping a chaſt bed without breach: and it is a ſigne of a great truth, to wit, the coupling of Chriſt with the Church and a believing ſoul. By faith wee affirme, that if God give a contrite and humbled heart for ſin, unto a falling ſinner having the true faith of Chriſt, and if with heart and mind, and really he repent of his former ſins; ſuch a one being ſo truly diſpoſed; if he find a presbyter able to diſcerne good from evill, and whoſe lips preſerve the knowledge of Gods law, he should reveale uprightly unto ſuch a prieſt his ſins by confeſſion, by whom (as a judge ruling in ſtead of God and the Church) according to the law of the Lord the weight of the fault may be rightly diſcerned, to the end, he may be ashamed, and being corrected he may have advice of repentance unto reformation of himſelf; and being either looſed or bound by Chriſts keyes, he may obey humbly, and that ſuch humble contrition of the heart is a ſacrament, that is, a ſigne of true grace beſtowed on the repentant. But if there be not a heart contrite, humbled, through faith abhorring vice, and an afflicted Spirit, embracing the will of God, and alſo confeſſion p. 15with relaxation of the fault, and moreover if fained ſatisfaction be added, wee pronounce it to be a vain ſigne and void of the grace of Chriſt. The anointing of the ſicke containes two things in it; firſt, a cauſe of a more ready approaching unto the diſeaſed: for this it is not a ſacrament: the other is the thing ſignified by that unction, which is given by God in Chriſt: for which thing prayer eſpecially should be made in true faith, that it may be given unto the ſick believer, as bleſſed James commandeth, ſaying, Is any ſick among you? let him call for the Elders of the Church, and let them pray for him, anointing him in the name of God, and the prayer of the faithfull shall ſave him, and the Lord wil relieve him; and if he be in ſins, they ſhall be forgiven him: By faith of the ſick the ſigne of unction aſſures him of the forgiveneſs of ſins. When wee have declared the faith of the Catholick Church, and her truth, by which truth holineſs is given unto her, it remaines to declare by the ſame certainty of faith, the communion of Saints. The communion of the Saints is, when the members of the Holy Church doe for common benefite, uſe the good, free, ſaving and adminiſtring grace of God, which is given without repentance; and they exerciſe themſelves according to the grace of God given unto them, to the common utility of others. It is cleare then, that the elect only are partakers of true faith, grace and righteouſneſs in Chriſt, by his merite, unto the glory of eternall ſalvation, as alſo they receive the ſacraments to the evidence of faith: albeit they have been ſeduced, yet damnation shall not ceize upon them. But the wicked of unformed faith, albeit they communicate truly in the Sacraments, digniries, adminiſtrations and publick manners, if they he deſtitute of true faith, they communicate unworthily as hypocrites; and if they follow the erroneous, by their leading they fall into ſeduction and deceit: By faith of Chriſts grace wee pronounce freely, that who communicateth with a lively faith, by the ſame he attaineth, through Chriſt, true remiſſion of his ſins; and alſo becauſe he partaketh of the Sacraments of the Church, he getteth by the ſame faith and certainty, the relaxation of crimes: and at the time of the laſt judgement in the reſurrection, the glorification of his ſoul, Amen. The Letter which they ſent with this Confeſſion is worthy of reading. But for brevity, I omit it. When the Confeſſion was delivered, their adverſaries ceaſed not to accuſe them ſtill, as if they had writen, otherwiſe then they did believe, or practize: and ſo the King went on in cruelty againſt them. Wherefore they ſent another Apologie: where in they tooke God to witneſs of the injuries done unto them by their adverſaries, and that they had writenin ſingleneſs of heatt, nor did their tongue dare to ſpeak what their heart did not believe. There alſo they expreſſe them ſelves more clearly in ſome particulares; as concerning the Euchariſt they ſay, Wee do not only believe and confeſſe, that the bread is the naturall bodie, and the wine is the naturall blood ſacramentally, but alſo that the bread is the Spirituall bodie, and the wine is the Spirituall blood, And to believe this, we are induced by the ſaying of the Apoſtle Paul, The bread which we break is it not the communion of the body of Chriſt? and the cup.....? for wee that are many are one bread and one bodie: for wee are partakers of one bread and of one cup......The Redeemer of mankind hath commanded to take, eate, and to doe that in remembrance of him; but no command is given unto believers, to worship the ſacramental ſubſiſtence of Chriſt's body and blood: for Chriſt gave unto his diſciples ſitting, what they should uſe; and they obeying him, did eat and drink, but did not worship the ſacrament. And the Apoſtles, and their ſucceſſours, for a long ſpace of time went to the p. 16houſes of believers, and break the bread with joy: and certainly they did not worship the ſacrament; nor in ſo doing did they erre, nor were called hereticks. But they did worship the perſonall ſubſiſtence of Chriſt at the right hand of the Father. And unto the true worshippers of the Divine Majeſty it is commanded in both the Teſtaments, the old and new, to worship and adore Chriſt very God and Man, not in the ſacramentall exiſtence, but in his naturall and perſonall ſubſiſtence at the right hand of his Father, For the old Teſtament (as the triumpher over Satan tempting him, remembreth) ſaith, It is wrtiten, Thou ſhall worſhip the Lord thy God, and him only ſhall thou ſerve. The veſſell of election explaines the New, when he ſaith, God hath exalted him, and given him a name which is a bove every name, that at the name of JESUS every knee should bowe....The incarnat truth confirmes this, when he ſaith, That all men should honour the Sonne as they honour the Father. But none doeth worship the Father in any creature, but only in heaven, as that prayer published by Chriſt teſtifieth, Our Father which art in heaven, &c. In the words following (becauſe they were accuſed, that they did not worship the Virgine Mary nor the Saints) they shew, that they did eſteem of the Virgine, as bleſſed above all women, not only for that she was ſanctified, but alſo for that the Sonne of God did aſſume a body of her body; and they eſteem of all them who were ſanctified by faith in the grace of God through Chriſts merite, and ſo as bleſſed of God they doe honour them with due honour, they love them, and would follow them, but they can not give them more honour, than Gods word directs them.

10. When Erneſt, Archb. of Magdeburgh was a dyng An. 1511. his Chaplain Clemens Schaw and two Franciſcans were by him, and one of the Franciſcans ſaid, Famous Prince, be of good confort, wee will communicate unto your Highneſs not only all our good works, but likewiſe of all the Order of the Minorites: and without doubt, when you have theſe, you shall ſtand juſt and bleſſed before the throne of God. Erneſt anſwered, By no means will I truſt either in mine own works, or in yours: but the works of Chriſt only are ſufficient. Catalog. Test. ver. lib. 19. ex Cl. Schaw.

11. John Picus, Lord of Mirandula and Earle of Concordia, was about that time admired for his learning: his books began to be printed An. 1504. He wrote 900 Propoſitions, which he defended in publick diſputations at Rome: amongſt them, were theſe following; The true body of Chriſt is in heaven locally, and on the altar ſacramentally. By the power of God one body can not be in diverſe places at once. Conſecration is not made preciſely by theſe words, Hoc est corpus meum, unleſs the antecedent words be added, The Lord Jeſus in the night he was betrayed.....Neither the croſs nor any image is to be adored with the worship of latria, no nor as S. Thomas expreſſeth it. The Doctours condemned theſe Theſes: And he wrote an Apologie, defending them to be Catholick; eſpecially concerning the ſacrament he ſaid, The body of Chriſt may be preſent without any converſion or annihilation of the bread. He ſaid, May be, and not, is preſent, to eſchue their bonds: without doubt he had ſpoken more plainly, if he could have done it freely. In an epiſtle unto the Emperour Maximilian An. 1500. he ſaith, With ſuch faith and piety as I can, I beſeech thee, that with all diligence thou wouldeſt accomplish that thy moſt Holy purpoſe, to reſtore the Chriſtian Republick unto the antient liberty: it is waſted by outward enemies, and torne by inward; and the sheepfold of Jeſus Chriſt, which was conſecrated by his blood, hath ſuffered, and dayly ſuffereth farr worſe from p. 17wolves under sheepskins, then under their own colours: Go-on then, moſt worthy Caeſar, and excite Chriſtian Kings by what means thou canſt, and shew thyſelf a faithfull ſervant unto Chriſt the King of all Kings, who will quickly deliver his sheep, as wel from outward enemies as from falſe ſhepherds. In time of the conflict of the two Councells of Piſa and Lateran, hee handled that queſtion, Whether in the cauſe of faith, a Pope ſhould be preferred before a Councell, or contra? and ſaid according unto the Gloſſe of the Decree diſt. 19. c. Anaſtaſius, where it is ſaid, The Pope ſhould in matter of faith ſeek a Councell: and therefore the Synode is more than a Pope. And he adds, Wherefore the archdeacon of Bononia approving the gloſſe ſaid, It is dangerous, to make our faith ſubject unto the pleaſure of any man: and ſo ſaid Bernard, What greater pride! one man to prefer his judgement before all the world. And when he had shewed his judgement, that the greater number should be preferred before the leſſer, caeteris paribus, he addeth, But if the greater part would decern any thing againſt the word of God, or againſt theſe things that ſhould not be violat, and a ſmaller number oppoſeth them, wee should cleave unto the leſſer number, as in the Councell of Arimino, and the ſecond at Epheſus; yea, we should believe a Country man or an old wife, rather than a Pope, or a thouſand Bishops, if theſe bee contrary unto the Scriptures, and the former follow the Goſpell. Likewiſe ſpeaking of that queſtion, Whether the Pope and Councells may erre? he ſaith, It may be eaſily decided, becauſe he hath already ſhewed, they may erre from the Scripture: many Councels and Popes have fallen into hereſy; it oft hapneth, that he who is accounted Preſident of the Church, hath not dutifully diſcharged his preſidence; and ſomtimes he can not be Preſident at all, ſeing it is recorded, that in former time a woman was Pope; and I remember of a learned man, who in our age had attained great eſteem of religiouſneſs, and taught (albeit not altogether publickly) that hee who was choſen Pope at that time, was not Pope....and I remember of another, who was received and adored as Pope, whom good and worthy men thought neither to be Pope, nor that he could be Pope, for he believed not that there was a God! and they did teſtify of his moſt wicked deedsin buying the papacy, and exerciſing all kind of wickednes; yea and they declared his moſt wicked words: for it was affirmed, that he confeſſed unto his familiar friends, that he believed there was no God, even ſince hee was ruler of the Papall See, I heard of another Pope, who in his time ſayd unto his friends, he believed not the immortality of ſouls; and when hee was dead, he appeared unto the ſame man, and ſaid, that to his great loſſe, and by everlaſting fire, he had found or knew, that ſouls are immortall Ph. Morn. in Myſter. This John had an oration in the Councell at Lateran before Pope Leo X. wherein he ſpake freely of a neceſſity of Reformation, becauſe of their corrupt manners, their adulterate Lawes and canons, their decaied religion, even among the chiefeſt of them. Godlineſs (ſaid he) is almoſt turned into ſuperſtition, righteouſneſs into hatred or favour, and men of all Eſtates doe ſin openly ſo that vertue is oft blamed in good men, and vice honoured in place of vertue, eſpecially by thoſe who would have (as it were) the walls and hedges of their own crimes and ſtrange inſolency and contumacy unpunished. Theſe maladies, theſe ſores thou muſt heal, o great highprieſt: or if thou refuſe to cure them, I fear, leſt he, whoſe crown thou holdeſt on earth, cut off and deſtroy the infected members, not with fomentations, but with fire and ſword: I think verily, that He gives certain ſigns of his future medicine by p. 18peſtilence, famine and bloody warrs: at ſuch admonitions and heavenly thunders, wee should have lifted up our ears unto repentance: but wee rather looſe them like the Moores, which become deaf at the continuall noiſe of Nilus: nor is it any marvell: for Iohn Chryſoſtom thinks, that all evill procedes from the Church; and Hierom writes, that he had found no man, which had deceived the people but the Prieſts: If thou wilt reforme and correct theſe things, willing or unwilling, thou shalt be thought by the Chriſtian world, to hauehave lifted up a ſtandert of a full Reformation. This thou, o great high prieſt, shouldeſt doe, and none other on earth more then thou: and if thou wilt not, remember, I pray thee, that old Prieſt, who was punished for not punishing the ſin of his ſon: for they who are ſet over others, should not only be innocent themſelves, but reſiſt the nocent, and repreſſe their wickedneſs. And when he had ſhewed more particularly, that the converſation of the clergy had very great need of Reformation, he proves the ſame of their doctrine, and in the end he ſaith, the Holy Scriptures of both Teſtaments are to be reviſed, and corrected according to the antient Copies of the firſt Originals, that they may be purged from the errours which have crept-in by the careleſneſs of Writers, or default of times: Solemn ceremonies, concerning which, ſome broils have been antiently, are to be brought into ſome allouwable order, and true hiſtories are to be diſtinguished from Apocryphe fables, &c. Orat. Io. Pici in Concil. Lateran. ex Faſcic. rer. expetend.

12. Jacobus Faber Stapulenſis had then renown for his learning and knowledge in all ſciences, eſpecially in Divinity. Aventinus had been his diſciple, and teſtifieth, that he heard him and Clichtoveus ſay ſixe hundred times, that Lombard had troubled the moſt clear fountain of Divine philoſophy with the durt of queſtions and pudlle of opinions. He wrote Commentaries on the Pſalmes, Eccleſiaſtes, on the four Evangels and the epiſtes of Paul. His works began to be printed An. 1508, and (as Jo. Sleidan writes) he ſuffered many grievous perſecutions by the Maſters of Paris; but the King, by his miſſives from Spain, exhorted them to ſpare him. What was his belief in many articles now in controverſy, may be gueſſed by this, that the Authors of the Belgick Jndex Expurgatorius have filled 18 pages with the catalogue of paſſages, which they have ordained to be blotted out of his books: as out of his Comm. on Mathew, they blot out theſe words; By faith in Chriſt only wee look for ſalvation; The righteouſneſs of works is a Phariſaicall doctrine; Let none ſay, Peter was that rocke. And on Luke, The grace ofſalvation is due not to works, but of the goodnes of God only; In very deed not prieſts, but God doth cleanſe; yet they are witneſſes; All prayer and adoration belongs unto Him alone. And on Iohn, This faith can not bee without love; He fell down and worshipped: which is a duty to be done unto God only, and the duty of him which confeſſeth that the Son of God is God; All the Saints are nothing, if the queſtion be of true worship; Yee believe in God: believe alſo in mee; Or els he is but an infidell, albeit he think that he believes. But the Authors of the Spanish Index have made a ſhorter cut: they order to deſtroy all the Commentary on John, becauſe it can not be wel amended, ſay they.

13. William Budaeus was Secretary to Francis I King of France: in his fifth book de Aſſe (which was printed An. 1513.) he deſcribes the eſtate of the Church at that time, ſaying; The clergy are worſe than the worſt of the people in all kind of vice and wantonneſs: prelats are ignorant and enemies of learning, having no reſpect to the ſalvation of ſouls, but rather p. 19thruſting them down to hell by their falſe teaching or wicked example. He ſaw how they ſought to abolish the Pragmatica Sanctio: and therefore when he hath shewed that the riches of the preſent times are not comparable unto the former times, he addeth, except one ſort of men, who indeed ſhould not have been excepted; theſe are the prieſts, whom now we behold to be the only rich men, almoſt next unto Kings. And when he had ſpoken a little ſatyrically of them, he addeth; Whence haſt thou, o France, that liberty to be called moſt Chriſtian, if as by religion thou didſt deſerve that honourable name, ſo by the ſame religion thou endevoireſt not to retain it ſtill? O how would thy enemies clap their hands, and rejoice who do envy thee this Palladium of thy happines & Kingdom, a gift ſent unto thee from heaven! which being taken away, or fading from thee, thou canſt no more be happy; Beware, I pray thee, that thou bee not to credulous unto theſe ſonnes of the earth, who building honorable eſtates like unto the Aloidae, ſeeme to make warre againſt God, & climbe into the heavens, to wrong them who are above: for by conſent of all men, the cauſe of all theſe cometh from the head & top of Chriſtendom: who unleſs he be well diſpoſed, all the inferiour members muſt draw the cauſes of diſeaſe from him; We ſee likewiſe, that godly men do wish; that by providence the pillar of the Church may be amended, or another be ſett up more profitable; Neither am I ignorant, that the foundations of this houſe were layd by a cunning hand on a moſt firme rock, which by no force can be pulled down, &c. Then he sheweth the abuſes of the Church, eſpecially thoſe that proceed from ſimony, whereby the government of the Church is altogether diverſe from the inſtitution of Chriſt. He compareth Chriſt & his Apoſtles with the Pope and his court, ſo that he is compelled to ſay, The Bride hath renounced her Spouſe. Then he complaines, that the diſcipline of the Church, is corrupted by them who ſhould have been the chief maintainers of it, and who can believe, that the men, who have done theſe things, can acknowledge the good & true faith? who knoweth not, that the choice ſtones of the ſanctuary have been caſtdoun long ſince, and diſperſed, ſo that the Majeſty of the Church being ruined, now the Spouſe of Chriſt forgetting her marriage-bond, not only hath left her husband, but shameleſly hath been wandring in the broad waies & ſtreets licenciouſly, & gone a whooring thorough Provinces? who knoweth not, that the sheapherds are become not only deſerters, but drivers away of their flockes? What? Have we not ſeen the moſt eminent of the praelats behaving themſelves ſo prepoſterouſly, ſo filthily, that they who ſhould have framed all the daunce to grauity & comelynes, have altogether abhorred the comelynes of order, &c. The Jeſuits of the Spanish Jndex Expurg. have ordained all ſuch paſſages to be blotted out. In his ſecound book De Tranſlat Helleniſm, he ſaith, O if we had but the relicqus and aſhes of the old faith, which now is almoſt buried. From which faith God hath called ſome of his ſtewards faith full who being full of Divine courage, of godly emulation, of the Spirit, of God, have been a glory & ornament of the Church; But now and even of a long tyme the Church is a waſted houſe; having no colour nor shew of that religion, which Chriſt taught, if we judge of the univerſality by the greateſt part.

14. Iacohus Almainus Doctour of Divinity, in his book printed at Colen, De poteſtate Pontificis (againſt Thomas de vio, aliàs Cardinal Cajetan the Legate of Leo X.) writeth particularly of indulgences, ſaying; The power of binding & looſing ſeemeth not to be extended unto them that are in purgatory. ſeing whereſoever promiſes are made in the Scriptures, or p. 20grace is promiſed, it is alwayes ſaid, on earth; as whatſoever thou shalt bind on earth, &c. and it is never ſpoken of theſe who are departed this lofe. Thence it followeth, ſaith he, That the ſouls in purgatory can not be delivered from punishment by indulgences, albeit they may be by prayers.

15. John Tritemius was at this time Abbas Spanhemienſis: he had many bickerings with the monkes. In one epiſtle he calleth the prieſts contemners of the Holy Scriptures: in another he complaineth, that Ariſtotle was more preached in pulpits, then Chriſt. In his anſwer unto the 8. queſtions of the Emperour Maximilian, he hath theſe propoſitions: If there be any ſalvation without Chriſt, Chriſt is not the Saviour of all. 2. Seing the Sacred Scripture is the work of God, we muſt neceſſarily confeſſe, it is in all reſpects perfect: for the great God, whoſe works are all perfect, hath given unto his Scriptures, ſuch order as he pleaſed, and without all doubt he inſpired his pen men, how they should write Adquaest. 4. 3. The heavenly doctrine is not in the words, but in the meaning of the Scriptures, not in the pages of an hid oration, but in the ſecret of myſticall inſpiration: ibid. 4. Neither hath the Church any authority without the Scripture, nor is faith given unto the Scripture, without the Church: for as Auguſtin ſaith, I had not believed the Scriptures, if the authority of the Church, had not moved me; So John Gerſon ſaid, I would not believe the Church, if the Goſpell did not move me: the Church confirmeth the Scripture, and is confirmed by the Scripture: when the Church doubteth, she hath recourſe unto the advice of the Scriptures: for the ſame Spirit of God hath founded the Church on the faith of Jeſus Chriſt, and he only hath inſpired the Scriptures: This is the three fold cord, which is not eaſily broken: when the Holy Scripture is by the Holy Spirit coupled with the authority of the Church, ſo that the Scriptures commend the Church, and the Church commendeth the Scripture. 5. Some men think, that the Holy Scripture is in many things confuſed and imperfect, and yet if they would read it with due purity of mind, they would find it very perfect & ſolid. At laſt he concludeth; The authority of any Catholik Church (not of any particular Church) is great, which only in the doubts concerning faith, hath place to expound the Scriptures [to wit, out of the Scriptures themſelves, which are perfect, as he ſaid before] unto whom ſpeaking according to the Scriptures, the neckes of all powers are ſubject, &c,

An. 1516. died the worthy Carmelite Baptiſta Mantuanus, a Poet of ſuch ſame, that he is aequalized unto the antient Poets, as Boſtius writeth unto Burellus. In many places he deſcribeth the eſtate of Rome, to wit, he profeſſeth his own affection toward that Church, in Fast. lib. 12. ſaying,

Et licet his olim nugis juveniliter aures

Praebuerim: tamen ut melius cum tempore factum

Judicium, lis haec mihi pernicioſa videri

Caepit, & ex gravium cuneis abigenda virorum.

In his Eclog. 9. he deſcribeth the City, thus;

Mille lupi, totidem vulpes in vallibus iſtis

Luſtra tenent, & quod dirum ac mirabile dictu est,

Ipſe homines (hujus tanta est violentia coeli)

Saepe lupi effigiem moreſque aſſumere vidi,

Inque ſuum ſaevire gregem, multâque madere

Caede ſui pecoris: factum vicinia ridet,

Nec ſcelus exhorret, nec talibus obviat auſis.

p. 21Saepe etiam miris apparent monſtra figuris,

Quae tellus affecta malis influxibus edit.

Saepe canes tantam in rabiem vertuntur, ut ipſos

Vincant caede lupos, & qui tutela fuerunt

Hoſtiles i…eunt animos, & ovilia mactant.

And in his firſt book Sylvarum after along catalogue of the impieties of Rome, he ſaith, Singula texentem convitia deſeret aetas,

Tantum ac tale tuae est impietatis onus.

Romanis Pater est Mavors, lupa Martia nutrix:

Haec hominum mores ingeniumque docent.

Vivere qui ſanctè cupitis, diſcedite: Romae

Omnia cùm liceant, non licet eſſe pium.

And in Fast. libr. 2. he directeth his ſpeech unto Pope Leo X.

Sed tria praeſertim reſtant curâ atque labore

Digna tuo: bellum est primum, quae feſſa laborat

Italia, & pleni humano jam ſangnine campi.

Est aliud; Romana gravi maculata veneno

Curia, quae ſpargit terras contagia in omnes.

Poſtremum, est oppreſſafides, expóſta rapinis

Vndique, & in praedam populis ſubjecta cruentis:

A te haec ſubſidium magnis clamoribus orant:

Sancte Pater, ſuccurre Leo: Reſpublica Chriſti

Labitur, agrotatque fides jam proxima morti.

17. The Univerſity of Padua in their determination for the divorcement of Auguſtinus Furnarius a Noble man of Genua, did hold that thoſe things which appertain unto the law of God, are not ſubject unto the power of the Romish Pope, and that in theſe things the Pope is not the Vicar of Chriſt, but only in ſuch things that are committed unto the juriſdiction of men. Corn. Agrippa in Apolog. §. 2.

18. Cornelius Agrippa Count a Niettesheim & Doctor utriuſque Juris became afterwards counſeller unto Charls V. Emperour. Albeit he continue profeſſing himſelf to be a member of the Romish Church, and wrote deſpitefully of Martin Luther, yet in ſundry of his works he diſſembleth not the eſtate of the Romish Church. An. 1510. he had a declamation againſt diverſe abuſes of the Church, and in defence of his declamation he wrote a book which he calleth De vanitate ſcientiarum & artium: in which his purpoſe is to shew that no where, no not in the Pope, nor in Scholaſtik Theology is there any Divine ſolidity, but only in the word of God: and in proof heer of as he taxeth the faults of all ſtudies and Arts, ſo he concealeth not the vices of prieſts, monks, Bishops, Cardinals and Popes, as elſewhere I have touched: eſpecially in cap. 54. he sheweth, that the Doctours of Theology in Lovan do reckon among the canonized Saints Ariſtoteles, who by killing himſelf had made himſelf a ſacrifice unto the Devils, and nevertheleſs they had cauſed to print a book de Salute Ariſtot. and they had published another booke de Vita & Morte Ariſt. with a Theologicall gloſſe: in the end of which they conclude, as John the Baptiſt was the fore-runner of Chriſt in things concerning grace, ſo Ariſtotle was the forerunner of Chriſt in other things, &c. In c. 60. he ſaith, It is not the leaſt part of Religion, that conſiſteth in the pompe of ceremonies, in cloaths, in veſſell, candles, bell, organs, concents, odours, ſacrifices, geſtures, pictures, in the choiſe of meates, & faſtes & ſuch other things that are in ſingular admiration & adoration of the unlearned people, who receive and take heed only to ſuch things as are before their eyes—.But p. 22as it oft happeneth, that thoſe things which are ordained for remedy, turne to harme, ſo it comes to paſſe that by the multiplication of the lawes concerning theſe caeremonies, Chriſtians are now burdened with too many conſtitutions, with moe that the Iewes of old: and which is more to be lamented, whereas thoſe rites are neither good nor bad in themſelves, people truſt more in them, and obſerve them more praeciſely, than the commandements of God; Bishops and prieſts in the mean time looking on theſe things, as it were, thorough their fingers, and providing well for their own bellies, &c. But briefly, for rebuking theſe and ſuch other corruptions in the Church, Agrippa was delated by the Maſters of Lovan, unto the Emperour, as an haeretik, he defended himſelf by a published Apologia: and for examples ſake they condemned him of haereſy, becauſe he had ſaid in Cap. 100. The knowledge of the word of God came by no ſchoole of Philoſophers, by no Sorbone of Divines, and by no colledge of Scholaſtiks, but only God and Chriſt have given it unto us; To which no thing should be added nor paired. Unto this their cenſure he anſwered in Apolog. Sect. 23. They think theſe words offenſive unto godly eares, not that they are contrary unto Scriptures or unto the Church, but becauſe it is diſſonant from the ſchooles, who ſeeme to have decreed, that Philoſophy is neceſſary unto ſalvation, and they think it all ungodly, that their Aristotle hath not imagined: But if theſe Propoſitions be falſe, the contrary muſt be true and Catholik, to wit, not God and Chriſt only, but ſchooles and Sorbones, and colledges have given us the knowledge of Gods word, and we may againſt Gods command adde unto, and pair from the canonical Scripture; Who would think that the Magistri of Lovan are ſo fond & doting, that they will think this propoſition Catholike? &c. And in Sect. 34. he ſaid, O Moſes, ô Salomon, ô Paul, ô John, ô Chriſt, ô Church of God, what a Diſciple of Satan is this, who forgeth calumnies againſt the words even of the Holy Scriptures? what will he anſwer, when he shall ſtand with me before the throne of Chriſt to give account, that he hath maliciouſly detracted from the word of God? ſurely in that day many of Magistri noſtri will riſe and ſay, O Lord in thy name we have boldly ſlaundered, in thy name we have diſputed eagerly; In thy name we have burnt many men confidently; In thy name we have ſuffred ourſelves to be called Maſters in Divinity; but Chriſt will ſay unto them, I never knew you; &c. This Agrippa is called a Necromancer: but God will have truth to be juſtified, even enemies being Judges.

19. Polydorus Vergilius was born in Urbino, and ſent by the Pope into England in the dayes of Henry the VIII. to gather the Peter-pence: becauſe the King ſaw him a learned man, he wished him to ſtay, ſo he became Archdean of Wells. Albeit in his writtings he profeſſeth himſelf a Papiſt, yet he condemneth the worshipping of images, Tractat. on the Lords Prayer Pag. 2: he maintaines the liberty of mariage unto the prieſts, de Inv. lib. 5. c. 4. and in theſe books he sheweth the novelty & vanity of many other abuſes of Rome, as I have elſew here noted, and he plainely deſcribeth the matter and manner of the preachin in his daies, ſaying; John the Baptiſt preached in the deſert of Judaea, our Saviour preached and commanded his Apoſtles to preach, ſaying, Goe, teach all nations, and preach the Goſpell. Whereof ſome of our Divines are ashamed, when they preach; or then they are weary of it: for when they have perfunctoriouſly read a part of the Goſpell, as if then people had no more need of inſtruction; they digreſſe to their fained quaeſtions, there they wreſtle: and as if they were mad, they vexe themſelves, wreſting the Holy Scriptures as they pleaſe: they corrupt all, they p. 23confound all with their cries: when their fury is allayed, they come to baſe things, talk of the prices of victuals; of pedlers: lik jeſts ſome times they jeere: and for the ſame are they commended by the foolish people, and this ſort of preaching is moſt frequently uſed, and moſt commended; But would to God, oft times they ſpred not worſe: for as no ſort of men is ſo profitable for religion, if they would preach the Truth, ſo none doe more harme, when they ſtudy to preach for to pleas the people: for when they have once gotten the name of holyneſs, they doe moſt harm, becauſe they are moſt eaſily believed, as if they would teach nothing, but that men should live better; But ſome who should preach, teach nothing at all, ſo that they may juſtly be called dumbe dogs; So either by vanity or ſilence, they ſuffer Chriſt to be unknown among the people—Some times they prate one thing after another off hand, that like flying birds they wote not themſelfes where they will end. de Inven. rer. lib. 5. cap. 9. Again in his treatiſe de Interpert. Orat. Dom. he ſaith; We eat the bread of Chriſt, when we believe, that he is the Son of God, as it is ſaid, he who believeth in me, hath eternall life: and the prieſts should diſtribute this bread unto us by preaching; but thou wilt ſay, how can prieſts feed ſo many, ſeing the greateſt part of them is ignorant of letters, and the number of people is infinite? Let us alſo paſſe by that, &c. Briefly it is manifeſt how many things he did not love in the Church then, that the Authours of the Index Expurgatorius have fulled 8 pages, with the catalogue of theſe things, which now they diſallow in that his one work de Invent. rer.

20. At the ſame time ſome Cardinals & Bishops incited Lewes II. King of France againſt the Waldenſes (who had continued ſo many hundred years in theſe places on this ſide of the Alpes) as if they were inceſtuous, witches and haeretiks: and therefore they wished the King to expell them all without examination. On the otherſyde they ſent commiſſioners to declare their innocency before the King. The Cardinals would have debarred them from the Kings preſence, becauſe the canon-law ſaith, Haeretiks should not be heard. Lewes anſwered, If I were to fight againſt the Turk, I would firſt hear, what he would ſay. So he ſent for the commiſſioners of Merindole, and Cabriers: they reverently declared, that they believed the Holy Scripture, and the Creed of the Apoſtles, but they leaned not to the Pope and his doctrines; if the King shall find other wiſe, they ſubmit themſelves moſt gladly unto his cenſure. The King ſent one of his Counſellers Adamus Fumaeus, and his confeſſour N. Parvus à Dominican, to inquire whether it where ſo, as they had ſaid. They went into theſe Provinces, and after due ſearch, they reported, that the Infants among them were baptized, the articles of faith and the law were preached, the Lords day was religiouſly obſerved, and the word of God was expounded: they could find no witchcraft, nor whoredom among them, but they had no images in their Churches, nor ornaments of the maſſe. The King anſwered with an oath (as afterwards Pope Gregory XIII. ſaid unto his Cardinals concerning the Calviniſts) ſaying, Theſe men are better then I and my people. Jo. Lampad. in Mellif. part. 3. Alſo Claudius Seiſſelius Archbishop Taurin. gives them a large teſtimony of approbation, howbeit he following the multitude wrot aganſt them.

21. An. 1516. John Major à Scot, & famous Profeſſour of Divinity in Paris, publisheth ſome propoſitions, which he handleth more largy on lib. 4. Sentent. dist. 24. quaest. 3. Firſt, the moſt great high prieſt hath no temporal government over Kings, &c. 2. If thou ſay, he ſucceded unto p. 24Chriſt, and Chriſt is Lord of all; thou canſt not prove, that Chriſt according to his manhood is Lord of all, ſeing he ſaid unto Pilat, My Kingdom is not of this World: and albeit the antecedent were granted, the conſequent is weak and impoſſible to be proved: for the Vicar is not of ſuch authority, as his Superiour: and Chriſt did inſtitute Sacraments, and gave the law of grace, and he may revoke all the poſitive law of God…, but the Pope may not doe ſo. 3. If we grant the contrary, then it followeth, Conſtantin gave nothing unto Silveſter, but only reſtored his own unto him: but the contrary is diſt. 96. c. Conſtantinus & 12. q. 1. c. Futurum. 4. The Popes. confeſſe that temporal jurisdiction belongeth not unto them, neither will they derogate from the right of Kings. Innocentius III. in cap. Novit de judiciis. and Alexander in C. cauſam: Qui filii ſint legitimi. 5. Many devote Kings, who are canonized by Popes, never acknowledged the Pope of Rome to be their ſuperiour in temporal things, and died in that belief—for earthly power dependeth not upon the Spiritual power of the Pope, as a Centurion on his Colonell, but as two powers that are not ſubordinate, or whereof the one dependeth not on the other: for a King is not the vaſſall of the Pope, ſo neither is the Emperour any way ſubject unto him. Theſe were not the opinions of one Scote alone, but the common tenentes of France, as is alſo manifeſt, becauſe on the 27. day of March An. 1517. was a ſolemne appellation of the Vniverſity of Paris in their general congregation at S. Bernards, for themſelves and for all who would adhere unto them; by their Proctour Arnulph Monnart, before William Huk Docto. V. I and Dean as an authentik perſon, becauſe they could not compeare before him to whom they did appeale; wherein they proteſt that they will attempt nothing againſt the catholick Church, nor power of the Pope being wel adviſed; then they declare, that the Papall power maketh not the Pope impeccabilis, that is, ſuch as can not ſin, neyther hath leave to ſin: and therefore if he command any thing that is not juſt, he should patiently endure, if it be not done which is wickedly ſuggeſted unto him: neyther should obedience be given unto him, if he decree any thing to be eſtablished againſt the preceptes of God, yea juſtly may he be reſiſted: But if he be aided with aſſiſtance of potent men, who are perhaps deceived with wicked ſuggeſtion or no good Counſell, ſo that he can not be reſiſted, yet one remedy remaineth by the Law of nature, which no Prince can take away, to wit, the remedy of appellation, which is a kind of defenſe competent unto every man by the law of God, of nature & ofman; Then they approove the Councells of Conſtance and Baſile, & they do urge the conſtitutions made in them for reformation of the Church, which was neceſſary at that time: this they declare particularly, to wit, the remedies againſt ſimony, annates, &c. In prejudice where of (ſay they) Leo X. in a certain aſſembly within Rome, wee know not how, yet not gathered in the Spirit of the Lord, with whom nothing can be diſcerned nor decerned aganſt the law of God & Holy Councells; he, I ſay, gaping after his own luſts & Iucre—;Therefore we, the Rectour & Univerſity feeling ourſelves burthened, wronged, oppreſt, doe appeal-from our Lord the Pope, not being well adviſed in abrogating the ordinances of the ſaid Sacred Councell of Baſile & of the pragmatike ſanction, in ſetting forth new ſtatutes, unto a Councell to be lawfully aſſembled—inſtantly, more inſtantly, and moſt inſtantly proteſting, that we will proſecute this appellation by way of nullity, abuſe, iniquity or any other way, that we beſt may, option remaining unto us, &c. The chieff members of the Univerſity did all ſubſcribe ſolemnely, and their ſeall was affixed. Faſc. rer. expet. Fol. 34, 35.

p. 2522. Vl…ichius Vttenus cauſed to re print the book of Laurentius Valla againſt the forged Donation of Conſtantine, and he prefixed an epiſtle unto Pope Leo An. 1517, where he ſaith, Let it come to light, if any thing hath been a long time hid; and let it come with the more confidence, as it is more true, or hath been written the more ſincerely. What a booke is this? which other Popes could not endure, becauſe they would not heare the truth.....What doth that concerne you, that they ſaid, It is written againſt the honour of the Eccleſiaſticall eſtate? or that they ſaid, it ſpeaks amiſſe of the highprieſts? for certainly they were not highprieſts, which did forge the Donation of Conſtantine, becauſe they were not shepheards. Nor was it the Church, that received it, becauſe it was not the Congregation of believers in Chriſt. For if theſe had been shepheards, they would have fed Chriſts sheep, and not invaded and devoured them. And if they had been the Church, certainly they had called the Nations unto life and liberty, and not have drawn Empires and Nations under their yoke.....Certainly, all the moſt bitter ſpeeches and all the moſt cruell deeds are juſtly due unto theſe high prieſts, who have forged that deteſtable crime. And why not? unto robbers, thieves, tyrants. For who is a more violent robber, then he which catcheth ſo, that he holds no meaſure in robbing? ſuch were they, who upon the leaſt occaſion have gone into infinite boldneſſe of robbing; who have ſold grace, and for ſo long a time have ſet to ſale, pardons, diſpenſations, and bulls of I know not, how many kinds; who have appointed prices for remiſſion of ſins, and have purchaſed gain from the punishments of hell.....who are not content to crave extraordinarily once a year, but ſent ſo oft as they would, to require, ſome pretending for one thing, and ſome for another; ſome at is were for a levie againſt the Turks, and ſome to build a temple in Rome unto bl. Peter, and they never doe it. And when they had done all theſe things, they would be called moſt bleſſed and moſt holy, nor could they ſuffer a word to be ſpoken againſt their manners, much leſs any thing to be done againſt them. But if any man had ſpoken of liberty, or made the leaſt obſtacle unto theſe robbers, they would have raged againſt him to death, and quickly have undone him.....Therefore they were not shepheards, becauſe they did not ſave ſouls, but undid them, and they made the sheep of Chriſt a ready prey unto the devouring wolves. I ſay therefore, they were not shepheards, but rather wolues; nor guardians, but traitours and thieves. Wherefore it is lawfull to ſpeak ill of them: for certainly God did not regard them, ſeing they regarded not the peace of God: and ſo long an high prieſt hath not been in the Church, as there hath not been peace......who were not content to kill the bodies of men cruelly, for mantaining the truth, but would deſtroy the ſouls, beloved of God, the ſpouſe of Chriſt, that noble ſpoile of hell, that reward purchaſed by the blood of Chriſt have they trode under feet, killed and devoured, &c. This he wrote from his caſtle Steckelberg Decemb. 1. 1517. There indeed he commends Pope Leo, wishing (as it ſeemes) he were ſuch an one: but a little after that he ſpeakes more freely: for when Pope Leo ſent unto Germany to extract tithes for preparation of warrs againſt the Turk, the Princes of Germany aſſembled, and there in preſence of the Emperour one being demanded to give his advice, had a large diſcourſe. Ort. Gratius writes, it was ſaid to be the Oration of Vlric. Hutten. Among other things he ſaith, Yee would expell the Turk: I commend your purpoſe: but I fear, that yee miſtake the name: ſeek him in Italy, not in Aſia: our Kings are able to defend their own Dominions from him in Aſia: but all Chriſtendom is not p. 26able to danton the other: the one hath skirmished with his nighbours, and as yet hath done us no harm; but the other oppreſſeth every where, and thirſteth after the blood of miſerable people: yee can not ſatiate this Cerberus with a flood of gold: there is no need of armes nor an Army: tithes will be more forcible then garriſons of ſouldiers. When I doe weigh the matter ſeriouſly, I ſee, two wayes are propounded; one, at the command of ſuperſtition, craves gold; the other, if wee refuſe, threatneth the Popes curſe: take either of the two, as you will: but ô fond and ſuperſtitious opinion of men, who think him to be the God of heaven! he who duely conſidereth, ſeeth that all are carried at the becke of the Florentines: Not to give, is offenſive; and to give is gracious: the thunder of Chriſts vicar is not to be deſpiſed, but every bolt is not to be feared, eſpecially when it is directed by humane affections: I feare the indignation of Chriſt, but not of the Florentines: This is the cauſe of the Florentines. and not of Chriſt. The laſt yeare, upon no ſmall charges, were the wars carried on againſt Francis D. of Urbine, who was expelled out of his Dominion, that Laurence Medices might have it: Lewes was not provident enough to leave more gold.....When the Urbin Duke is away, the lyke fortune is threatned againſt the Prince of Ferraria, and then wee muſt ſalute Laurence Medices a Citizen of Florence, King of Hetruria. This shall be the effect of the tieths, and this is the craft of the Italian Turk, who by the convoy of ſuperſtition entreth into our bowels, &c.

23. About that time the ſtudy of learning was in a manner revived in many parts of Europe: for Pope Leo X. erected ſome Colledges at Rome: Cardinal Francis Ximenius Archbishop of Toledo cauſed the Bible (called Complutenſia) to be printed An. 1515. in four languages, the Hebrew with the Chaldaick, Greek & Latine tranſlations. Henry VIII. did endowe the Univerſities of England: Francis King of France did the lyke there: ſo alſo did Charles in Low-Germany; as we heard before of Wittenbergh and Frankford. Becauſe Sanctes Pagnin and Arias Montanus had tranſlated the Bible word for word, which did not ſo well agree with the Latine phraſe; Francis Vatablus the Kings Profeſſor of the Hebrew tongue at Paris tranſlates the old Teſtament in a clearer ſtyle. And here Andrew Cratander the Printer then at Baſile deſerves to be remembred: hee was both learned and wealthy, and upon his charges ſet many learned men a worke, to tranſlate the books of John Chryſoſtom, Cyrillus Alexandrinus, Theophylactus and ſuch other antient Greek Authours, which then began to ſpeak Latine in his houſe, as the Emperour Charles V. teſtifies in Exemp. privilegii, before the works of Cyril. After him (a litle later in time) was Robert Stephanus that learned and famous Printer at Paris: it appeares in his Reſponſ. ad cenſuras Theolog. Pariſ. that, when he was Corrector in the shope of his father-in-law Simon Colen, he, cauſed to be printed a little New Teſtam. corrected in ſundry texts conforme unto the Greek: for this cauſe the Sorboniſts cried out againſt him, as worthy to be burnt; for (ſaith he) they called that corruption, whatſoever was purged from the dregs of their common ignorance. This was in the yeare 1522. I make mention of him in this place eſpecially, becauſe of that which followes in that his Anſwer; he ſaith, I may ſpeak this truely, when I did ask them [he is ſpeaking of the Masters of Sorbone] In what place of the New Teſtament is that written? they did anſwer like shameleſs whores, They had read it in Ierom. or in the Decrees: but they knew not, what the New Teſtament was: Even ſo ignorant were they, that they knew not, the New Teſtament was wont to be p. 27printed with, and after the old Teſtament. This [ſaith he] will be though prodigious, and yet moſt true, and certain which I shall relate: a few years agoe, one of Coledge was wont to ſay dayly: I wonder that theſe young men talk of a New teſtament: I was above 50. years of age, and knew not what a New Teſtament was. Oh blindneſs, and alſo deſperate shameleſneſs! So far he. But how groſs ſoever was the ignorance of many not only of the vulgar ſort, but of thoſe which were called Rabbies; nevertheleſs all Sciences, and languages were polished every where, as there were at that time many learned men; and ſo by mercifull providence the world was prepared for a Reformation.

24. And here Eraſmus a Roterdamer deſerves to be remembred: about that time he was buſy in tranſlating ſome Greeke Fathers into Latine, and in delivering ſome Latine Fathers from the moths, and gathering from ſundry Bibliotheks the diſperſed Copies both of the one ſort and the other: ſo that by his diligence many Printers were held in worke, and Europe was furnished with books, more abundantly than ever before: and in the year 1516. he published a tranſlation of the New Teſtament out of the Greek by the permiſſion of Pope Leo: that worke, as it was acceptable unto good men, ſo it did provoke the implacable hatred of the idle Monks againſt him: they had their quarells againſt him before that: for in the year 1508. he had been in Italy, and in his returning, he wrote a part of what he had ſeen and heard, in a little book under the title, foreign, the praiſe of folly; and in a jocund way brings Folly as ſpeaking, what He thought: among other things, Folly ſpeaking of the preachers, ſaith, They have deviſed a foolish faith, but a pleaſant perſuaſion, to wit, If one shall look upon a painted Polyphemus Chryſtophorus, he shall not perish that day; or if one shall in the preſcribed words pray unto Barbara, he shall return ſafe from battell; or if upon certain dayes he can meet with Eraſmus (this was the name of a Canonized Saint) and give him ſome waxe-torches, and ſay ſome prayers, he shall ſoon become rich. And now they have found George for Hercules, as alſo another Hippolytus; and almoſt they worship his horſe, when he is trimmed with tappers and ſtudes, and they beg his favour with ſome new gift: it is royal to ſweare by his brazen helmet. And what shall I ſay of them, who moſt ſweetly flatter themſelves with the fained pardons of ſins, and who meaſure the ſpace of purgatory with their hour-glaſſes, (as if with a mathematicall line) without errour, the ages, years, months, dayes and hours; Or of them, who truſting to ſome little buttons and short prayers, which ſome pious deceiver hath deviſed either for ſport or gain, do perſwade themſelves of every good thing, riches, honours, pleaſures, fulneſs, continuall health, long life, able old-age, and at laſt a chaire next unto Chriſt in heaven, which nevertheleſs they wish not for a long time, that is, when the pleaſures of this life shall leave them againſt their will, then let the joy of heaven come.....What is more foolish, yea what is more happy, than they who for ſaying dayly ſeven verſes of the holy Pſalmes, doe aſſure themſelves of more than the higheſt happineſſe? and theſe magical verſes ſome devill (ſurely a merry one) but naughty rather than crafty, is thought to have told Saint Bernard: and theſe things are ſo foolish, that almoſt I myſelf am ashamed of them: and yet they are approved, not only by the vulgar people, but even by the profeſſours of religion. And is it not all alike, that now every Country hath their peculiar Saint, and they divide every thing among them, and give unto every one of them their own rites of worship; one will heale the tooth-ache, p. 28another is helpfull in childbirth, another will bring again a thing that is ſtolen...and what ſeek they from theſe Saints, but what belongs unto folly...Why should I enter into the ſea of theſe ſuperſtitions? though I had an hundred tongues and an iron voice, I could not tell all the names of their ſuperſtitions, which nevertheleſſe the prieſts doe, not unwillingly, both ſuffer and nourish: for they know, how much gain accrueth hereby....How many will ſet up a waxe-candle unto the Virgin the mother of Chriſt, and that at noone, when there is no need of it...? Some will goe to Jeruſalem, to Rome or to S. James, where they have nothing to doe....It were good for me not to touch the Divines, nor move that ſtinking pudle: for they are a ſort of men very peevish and ſoon provoked: it may be, they will ſet upon me with ſixe hundred concluſions, and force me to recant? or if I will not, they will proclaime me an heretick: for it is their cuſtom to afright men with this thunder, if they be not content. And indeed albeit none others will leſs acknowledge my bountifulneſs, theſe alſo are not a little obblidged unto mee, while rhey being happy with their ſelf love, as if they were dwelling in the third heaven, doe from above look down upon mortall men, as ſo many beaſts creeping on the earth, and I allmoſt doe pitty them, when they are compaſt roundabout with ſuch a ſwarme of Maſterly definitions, concluſions, corollaries, propoſitions explicite and implicite, and ſo many ſly ſubterfuges, that Vulcan's chaines shall not hold them, but they shall eſcape with diſtinctions, where with they cut aſunder all knots eaſily as with a Tenedian ſword; they have ſo many new-coined words and prodigious terms. And then they expound the hidden myſteries at their pleaſure, as what way the world was made and ſet in order; by what conduite the infection of ſin is derived unto poſterity; by what wayes, in what meaſure, and how much time Chriſt was perfected in the Virgin's wombe; how the accidents can ſubſiſt without their own houſe in the ſacrament. But thoſe are triviall things: it concerneth the Maſters and (as they call them) the illuminate Divines, if at any time they fall out, to declare, Whether there was any inſtant or moment in the generation of God; whether there be more ſon-ships in Chriſt; whether this be a poſſible propoſition. The father hateth his ſon....What had Peter conſecrated at that time, when Chriſt's body was upon the croſs; whether at that time Chriſt could be called a man; whether after the reſurrection we shall eat and drinke, that ſo we may prevent hunger and thlrſt. There are innumerable toyes, more ſubtile then theſe, ofnotions, relations, formalities, quiddities, hecceities, which none can behold with his eyes, unleſs he can through the thickeſt darknes behold the things that are not.....And nevertheleſs theſe doe find by my means ſome, who when they heare them, thinke they heare Demoſthenes or Cicero: of which ſort are eſpecially merchants and women, whoſe eares they endevour chiefly, to pleaſe, becauſe theſe will give them a part of their ill-purchaſed goods, if their back be ſoftly handled; and the women for many cauſes doe favour this order.....And the high prieſts and Cardinals and Bishops have long agoe followed handſomly the fashions of Princes, and goe beyond them. If any will conſider what meaneth the linnen ſurplice with the ſnowy colour, to wit, a life altogether unſpotted; and what meaneth the two-horned mitre with one knot tying both the tops, to wit, the perfect knowledge of both the old and new Teſtament; what meane the hands covered with gloves, but the adminiſtration of the ſacraments pure and free from all contagion of humane things. What the ſtaff, but the moſt watchfull care of the concredited p. 29flock. what the croſs, that is carried before him, but the victory of ail humane affections. I ſay, if any will conſider theſe and many ſuch other things, would he not live a ſad and penſive life? But now they do well, if they feed themſelues, and leaue the care of the sheep either unto Chriſt, or unto ſome Frier, as they ſpeak, or unto a Vicare: but in gathering money, they are Bishops indeed; no blindneſs there. After the ſame manner, if the Cardinals would conſider, that they are ſucceſſours of the Apoſtles; and that the things shall be required of them, which thoſe have done; and that they are not Lords, but adminiſtratours of ſpiritual gifts, of which they muſt ere long give account; or if they would conſider their attire, and think with themſelves, what meaneth this white coat, but the higheſt and moſt excellent innocency of life? and what meaneth the internall purple? is it not their zealous love to God? What meaneth the externall purple ſo large and wide, that it covereth all the moſt Reverend's mulet, yea and may alſo cover his Camell? is it not his love ſpreading it ſelf ſo broad to help all men, that is, to teach, exhort, comfort, rebuke, admonish, compoſe warrs, reſiſt wicked Princes, and gladly to beſtow, not only their riches, but their blood on chriſt's sheep? And yet what have the ſucceſſours of the poor Apoſtles to do with riches? I ſay, if they would conſider theſe things, they would not be ambitious of ſuch a place, and they would gladly leave it, or certainly they would be more laborious, as the antient Apoſtles lived. Now the chief highprieſts, which are the Vicars of Chriſt, if they would follow his life, that is, poverty, labour, teaching, croſs, contempt of life▪ or if they would remember their name Papa, that is, a Father, or their ſirname, moſt holy, who were more afflicted on earth? or who would buy that place with all their wealth? or when it is bought, defend it with poiſon, ſword and all manner of violence? how great commodity shall they be deprived of, if they had any wit, or a grain of that ſalt, where of Chriſt ſpeakes?........I was lately at a theologicall diſputation (whither I often go) and one asked, what authority of Divine Scriptures commandeth to burn an heretick rather than to convince him with reaſon? An old grave man (you might by his ſtately countenance have known him to be a Divine) ſaid with great indignation, the Apoſtle Paul hath given this law, Haereticum hominem poſt vnam et alteram admonitionem de vita. And when he thundered the words again and again, and many did admire what had hapned unto him, at laſt he explained him ſelf, and ſaid, Put out the life of an heretick. Some did laugh, and yet many did commend it as a very theologicall commentary, &c. The ſame Eraſmus in epiſt. adJod. Jon. dated Louan. 6. id. May, An. 1521 shewes the lamentations of all good men for the apoſtaſie of the Romane Church, and the general corruption in doctrine aſwel as in manners; and how they earneſtly dealt for Reformation, but could effectuat nothing, becauſe of the covetouſnes of Prelates. of him more followes.

25 Joh. Ludovic Vives (borne in Valentia, and living at that time in Lovan) at the intreaty of Eraſmus did reviſe and collation ſundry old Copies of Auguſtin's books de civit. dei, and wrote annotations or Commentaries upon them, where he noteth the condition of the time; as lib. 2. c. 21. not. penult. he ſaith, What will ye do with theſe Princes of the Schools, which as yet know not, that Paul wrote not in Latine, but in Greek? As alſo it is a very preſumptuous thing, that theſe which are altogether ignorant of the manner of ſpeaking, will ſo often diſpute foolishly, and determine more foolishly of the ſignification of words: which they do everywhere p. 30both in Dialectick and philoſophy, where as they would ſeem to be nothing leſs then Grammarians, and take it very ill, if any who is a little more learned, will but ſpeak of a word in theſe Arts. Lib. 7. c. 26. Auguſtin ſpeaks of the prieſts of Cibele, which in his time were wont to go a begging from the people, where upon they did live lewdly; and Nota a Vives shewes; that in the days of Cicero the begging of theſe prieſts was reſtrained unto ſome daies, becauſe ſuperſtition poſſeſſeth mens minds, and emptied their houſes: and he addeth, What if Auguſtin and Cicero ſaw the wealthy and moſt large Societies begging from them a farthing, who should rather diſtribute of their own, where with they abound and overſlow? and in the mean time the giver biteth dry bread, and drinketh watr out of an earthen veſſel, for which he muſt work hard both night and day for himſelf and children; and the rich beggar ſurfets himſelf with white bread, wood-cocks and good ſtrong wine Lib. 8. c. 27. Auguſtin ſaith, What believer ever heard a prieſt.....ſay in his prayers, I offer a ſacrifice unto thee, Peter, or Paul, or Cyprian, ſeing at their monuments it is offered unto God, who hath made theſe to be men and Martyres?.....we worship not therefore our Martyres....nor turne we the villanies of the gods unto their ſacrifices. Vives addeth, But now the cuſtome is, when a holy day is kept unto Chriſt, who hath redeemed mankind by his death, to make playes unto the people, litle differing from the antient comedies: albeit I ſpeak no more, whoſoever heareth, will think it filthy enough; they make ſports in that, which is moſt ſerious: they laugh at Judas glorying moſt foolishly that he hath betrayed Chriſt: there the diſciples fly away, when the ſouldiers purſue them, and that not without the loud deriſion both of the Actours and beholders: there Peter cutteth off the eare of Malchus, and the black band clap their hands, as if the captivity of Chriſt were well revenged. And a litle thereafter, he that fought ſo ſtoutly, being afrigtted at the queſtion of a girle, denieth his Maſter; then the multitude ſcorned the maide, and hiſſed at Petet: among ſo many laughings, and ſo many fooleries, Chriſt only is ſad; and while he endeavoureth to fetch up ſad affections, I know not how, but not only there, but alſo in the very act of religion he cooleth to the great crime and impiety not only of the beholders and Actours, but of the prieſts, who will have ſuch things to be done. Lib. 11. c. 18. b. Vives ſaith, Auguſtin ſaith, that there is ſome of the arte of Rhetorick in Pauls words: it is tolerable, becauſe Auguſtin ſaith it: but if any of us would ſay it, they would cry out againſt it, not as a crime only, but as hereſy: ſo ready at hand are hereſies: they talk of nothing ſooner nor more eaſily, when themſelves are full of them. Lib. 18 c. 22. Auguſtin ſaith, Rome was built as another Babylon, and as the Daughter of the former Babylon. Vives ſaith, The Apoſtle Peter calleth Rome Babylon, as alſo Hierom expoundeth it in the life of Mark, and writing to Marcella, thinks, that no other Babylon is deſcribed by John in the Revelation, but the city Rome: but now it hath laid off ſo odious a name. for no confuſed thing or riff-raffe is there: every thing is diſtinguished by certain lawes, ſo that albeit every thing may be ſold and bought there, yet yee shall doe nothing without law and formality even of the moſt holy law. And c. 31. no. c. Vives ſaith, There is mention of this Prophet [Habacuc] in Dan. 14. that he brought his dinner from Judea to Babylon unto Daniel: but Auguſtin uſeth not this teſtimony for proofe of his time, becauſe that ſtory of Bell and all that 14 chapter, and the hiſtory of Suſanna, are Apocrypha, nor are in the Hebrew, nor were tranſlated by the LXX. p. 31Lib. 15. c. 11. a, Auguſtin juſtly derides them, which give more credite unto tranſlations, then unto theſe languages from which the ſacred Scriptures have flowd into others. And lib. 21. c. 24. d. Paul ſignifieth, that no man can boaſt, that he is made glorious by his own merits, but that it is wholly by Gods benefite. He hath many ſuch paſſages, that are blotted out by Index expurgator.

25. In a word, there was no Nation, that did not oppoſe their grievances at that time againſt the impious inuentions of the Romane Court, that they did violate all Concordata; they reſerve all the fatteſt Benefices unto the Cardinalls; they without all order diſpenſe expectative graces; exact Annates without pitty; meaſure indulgences according to their luxury; multiply the exaction of tiths under pretenſe of Turkish war; ſell benefices and prieſthoods indifferently to unable perſons, even to ignorants; and draw all cauſes unto Rome. Whole volums of ſuch things are extant, and were preſented unto Emperours and Kings; and they adjoined the neceſſary temedies, eſpecially in the years 1516 and 1517, as P. Mornay teſtifieth in Myſter. pa. 629 edit Salmu. in fol. and when Orth. Gratious had declared the 109 Grievances of Germany, he ſaith, O, if there were not more hundreds of ſuch, that are here mentioned by the Princes.