History of the Catholic Church from 600 to 1600

CHAP. I. Of POPES.

Many and great were the revolutions of this Century: therefore it seems more expedient, to divide it into three parts, according to three main differences of occurrence; and in every part to continue the former method of chapters. The first part is from the year 1500, until the year 1517; showing what things happened before the Reformation. The second part from the year 1517, until the year 1563; containing things from the beginning of the Reformation, until the close of the Council at Trent. And the third part from 1563, until the year 1600; declaring the main occurrence after that Council.

P IUS III. was chosen An. 1503. not so much for his reputed goodness, but when the Competitours could not prevail, they providing to their next advantage (according to their wonted manner, saith Guicciardin.) did consent to the election of this old sick Cardinal, that they might not fall from their hope, albeit time may intervene. This is a special respect of the Cardinals in the election, as Cumin Ventura (who had been oft in that Conclave) showeth in Thesor. Politic. And so it happened, for he died within 27 days.

2. JULIUS II. one of the competitours, had then procured the suffrages of so many Cardinals, that on the first day of their assembly, October 31. he was proclaimed Pope, everyone wondering (saith Guicciardin. lib. 6.) that they had chosen one, whom they knew to be so froward, cruel, factious and continually unquiet: but he had made large promises, unto the Cardinals, Princes and others, which could promote his business. He established his chair shortly after, first by contracting his daughter Felix unto Jordanes Ursinus, and then his sisters daughter Lucretia unto Antonius Columna. Then he set himself to regain all Romandiola: and so he took Cesena and Forolivio from Caesar Borgias the son of Pope Alexander the VI. he expelled the family of Bentevoli out of Bononia: he excommunicated the Venetians, and gave their Lands unto the first who could take them. Louis the XII. King of France (surnamed Pater Patriae) overthrew the Venetians at Abdua: albeit he gave the greatest part of his purchase unto Julius, yet he envieth the prosperity of Louis, and combined again with the Venetians, to expel him out of Italy: Wherefore Louis assembled a National-Council at Tours in the beginning of September An. 1510. where he propounds the question, Whether a Pope may lawfully move wars against a Prince without cause? They answer, It is not lawful. Then he asketh, Whether a Prince being so provoked might for his own defense deny obedience unto such a Pope, and invade him? It was determined, He may lawfully. There they decree also to establish the Pragmatica Sanctio, and to contemn the Papal censure in all time coming. Before the King would deny obedience, he resolves first to certify the Pope of these articles, and assure him, that if he shall continue in such frowardness, he shall be summoned to a general Council: (for Louis had the concurrence of the Emperor Maximilian, with the advice of five Cardinals, two Spanish, two French and one Italian.) The Pope despiseth all. Therefore on May 19. An. 1511. Louis proclaimed a general Council at Pisa September. 1. to the end, that by general advice they may provide against the present and imminent evils of the Christian Church. Julius rageth, and hindereth the meeting at Pisa: but they convene at Lions: where it was treated of Pope Julius's simony and continual stirring of wars; and that Popes must be curbed by authority of Councils; and that Christians cannot be in safety, if one have absolute power, and know that he is free of censure: then they suspend the Pope from administration of the Papacy, &c. Jo de Serres & Guicciard. The Pope hath another Council at Lateran, and granteth Bulls of pardon unto all and everyone that shall kill any French man, and gives the kingdom of France unto the first Conqueror. In the mean time he killeth Peter, a Captain of the Florentines, because he had advised them, to join with France: he besiegeth Ferraria, and lay personally at the siege of Mirandula: the Vicar of Christ takes arms against a Christian City, saith Guicciardin. As he was marching over the River Tiber, he throws his keys over the bridge, saying, Seeing Peter's keys serve not, I will see what Paul's sword can do. King Louis faintes not in his courage for all the curses, and did coin his money with this inscription, Perdam Babylonem. Briefly it is written, that within 9 years Julius killed two hundred thousand Christians by unnecessary wars, so that Onuphrius saith, he desiring to enlarge his revenues, was more given to wars than became a Priest: and Budaeus libr. 4. de asse calleth him a priest of Bellona, and not of Christ. His predecessors gave large privileges to the begging Friers: and Julius was liberal to his confederates in the wars, especially unto the Swisers, and gave them the title, Defenders of the liberty of the Church; with a golden sword, a bonnet, &c. When he heard, that they wer entering into Italy, for the words in the Litany, Sancte Petre, Ora pro nobis, he said, Sancte Schwizere, Ora pro nobis, Hotting. in Analet. Histor. Theolog. pag. 73. ex Helvet. Annal. Neither was he careless of the gain of indulgences, as the Epigram shows, Fraud capit totum mercator Julius orbem: Vendit enim coelos, non habet ipse tamen, &c. He reneweth the Bull of Pope Pius II. against them who appeall from the Pope unto a Council, and ordains him who appealeth to be accursed, and the appellation to be nulle. A little before his death, he had strange purposes, to waste Italy, France and Spain, saith Guicciardin. lib. 11. He was so imperious and peremptory in his statutes, that after his death and before the new election, the Cardinals thought it expedient, to limit the power of the Pope by some constitutions. This was propounded; but some for fear of offending, and some being moved with hope, and few with regard of the public good, consented to lay the purpose aside. So Ann. 1513. John Medices Captain of the Papal army, aliàs

3. LEO X. being 37 years of age was chosen by policy of the young Cardinals. On the day of his coronation he threw among the multitude a 100000. golden Ducats. Guicc. At the entreaty of his brothers wife Alfonsina he took from Francis Feltrius the Dukedom of Urbino, and gave it to her son Laurence Medices, whom he made Governor of Hetruria: but Laurence enjoyed it not long, being expelled by the Florentines, until the year 1530. when his nephew Clemens 7. took all liberties from the City, and made Alexander the bastared son of Laurence the first Duke of Florence. Leo expelled Borgesius and his Brother Cardinal Alfonso out of their native City, not without the note of ingratitude; Onuphr. And therefore Alfonso with some other Cardinals conspired to kill the Pope: it was bewrayed, and they were deprived of their hats, and fled. The Pope made a paction with the Spanish Ambassador, that he would pardon Alfonso, if he would bring him to Rome; and he gave him a safe conduct. The Ambassador brought him, and afterward the Pope killed him. When the Ambassador objected perjury unto him; he said, A fault against the life of a Pope is not contained in a safe conduct, albeit the same were expressly and individually named; Guicciard. libr. 13. He confessed the fact in the College of Cardinals: and for the same they would forsake him. The same day to engadge new friends, (the College not willingly, but for fear consenting) he creates 31 Cardinals: from whom by paction he received 50000. Crounes. And this is the lawful Calling of the Clergy, whereof the Romanists brag continually, saith Ph. Mornaeus in Myster. pag. 619. In time of their election there was a lightening and thunder, wherewith the little babe JESUS fell out of the lap of the mothers image, and the keys out of the hands of S. Peter, even in the Church, where in they all were. Many did then interpret, that this did portend and foreshow the ruin of that See. As indeed the same year Martin Luther at Wittembergh began to oppose the Popes indulgences, and after one error more were espied by him and many others: whereupon followed the famous and gracious Reformation, as follows. He used (as Guicciard. speaks libr. 13.) the authority Apostolical too licentiously, by the advice of Cardinal Puccius, sowing abroad most large indulgences, without difference of time or place, not only for confort of the living, but to pull souls of the dead out of purgatory: and because it was known, that such indulgences were granted only for gain of money, which the Emissaries exacted shamelessly (for the exacters had bought the selling of these pardons from the Popes officers) Leo himself incurred men's evil will in many places, and gave many scandals, especially in Germany: where his ministers sold these wares for a very small gain, and in kitchines they would lay on a cast of a Die, a power to take a soul out of purgatory. And especially it was offensive, that it was notorious, how the Pope had given all the gain of these pardons from sundry parts of Germany unto his sister Magdalene, &c. And the Friers were not ashamed, to preach in their Sermons, that at the sound of a penny cast into a basine, the souls in purgatory do leap for joy, and instantly flee away into the heavens: yea and some said, When that tax were paid, all sins wer forgiven. Neither were they more modest in other Countries, affirming boldly, God doth presently execute whatsoever pleaseth them, according to that saying of Christ, Whatsoever ye bind on earth, shall be bond &c. They require ten pence for every soul; and if one penny were given less, the pardon was not available. Mornaeus in Myst. ex Christ. Massaeo in Chron. ad Ann. 1515. This gain (saith Langius à Monk) was scandalous unto the holy sons of the Church, whereupon the question began to be commonly scanned, of the power of Christ's Vicare: and whence was this new doctrine, which the ancient Popes never knew? But more of this hereafter, God willing. Onuphrius saith, Leo did erect new offices, to reap gain unto himself, and that he was given extremely to hunting, halking and to pleasure, and that he spended wholl days in luxury and music more than became a Pope. He stirred up the Emperor Charles against Henry I. King of France. When news was brought to him, sitting at supper, that the French were expelled out of Millane, Placentia, Parma, &c. he said, In his time he had three causes of joy, 1. that when he was banislied by Pope Alexander, he was restored. 2. that he was called Apostolic. 3. that he had driven the French out of Italy. And ere he had done with supper, he became cold and stiff, and then a fever overtook him: the next morning he was transported from Manliana villa into Rome, where he died Decemb. 3. An. 1521. Ja. Sannazarius gives the reason, why he gote not the sacrament before his death, Sacra sub extrema si forte requiritis, hora,

Cur Leo non potuit sumere? Vendiderat.

But he had said no less truly, if he had written, Because he was not a Christian. For some write, that when his Secretary Cardinal Bembus did once lay before him a sentence of the Gospel; Leo answered, It is well known, how that fable of Christ hath been profitable unto us these many ages bypast. He openly denied the immortality of the soul: and therefore in the Lateran Council (as follows) that question was moved, and determined against him. Bellarmine. saith, that he was not an heretic for that error, because it was not determined by a Council before that: Bellarmine. de Ro. Pont. libr. 4.

CHAP. II. Of EMPEROVRS.

MAXIMILIAN I. was elected and crowned King of the Romans An. 1486; and after the death of his father An. 1493. he was received Emperor without contradiction. In his infancy he so hardly learned to pronounce words, that it was thought, he was dumb: but the greater difficulty he had of speaking in his infancy, he was the more admired afterwards for his singular eloquence: for besides the vulgare language he could speak perfectly Latin, French and Italian. In the first Diaete held by him An. 1495. at Worms it was decreed, that all the Electors should erect public Schools within their own bounds: and accordingly Frederik Duke of Saxon began the University at Wittembergh An. 1502, and Joachim Marques of Brandeburgh began another at Frankford upon Oder An. 1506. In the year 1499. the Swisers made wars in Austria: the Emperor subdued them with great honor. The same year Louis XII. King of France entered into Lombardy, and after various accidents, by treason of his hired Swisers, Charles Duke of Millane took him captive: there they agreed, that Louis shall pretend no right to Millane. Immediately Louis and the King of Castile made a League, and entered together into the Kingdom of Naples, and divided it betwixt them: they did not long accord: for in the year 1504 the Spanish expelled all the French. The Emperor would not medle with the affairs of Naples, because he had made a league with Louis; and at Spira arose a great faction of peasants, proclaiming liberty from Lord-revenves and all higher Powers, and tieths, and vowing to destroy all Princes: which had turned to the confusion of Germany, if they had not been quickly daunted with a great army: some of them were severely punished. Isabel Queen of Spain died An. 1504: then her only daughter Ieane with her husband Philip, son of Maximilian, were sent for, to come from Flanders, and accept the Crown: they delay two years, and then went: Philip died, soon after his arriving; and Jeane was sickly, and their son Charles was but a child: therefore Ferdinand King of Castile, Aragon, Naples, Sicily, Sardinia, Majorca, &c. and Brother of the fore named Isabell was called to the government of Spain, enduring the minority of the young King, and Maximilian accepteth the government of Flanders. At that time the Venetians were of great power, and therefore were envied by many. A league was made against them, by the Pope and the Emperor, and the King of France, to expel upon common charges, the Burgesses out of the Continent. Only Louis came at the time appointed; and seeing that he had sufficient forces, he did hazard to fight them: he slue 20000. took the Captains, and the rest fled: he conquered many of their towns in the Continent; and though he had done all by his own power only; yet he quitteth unto the Emperor Verona, Vicentia, Patavium, &c. and unto the Pope Arimino, Faventia, Cervia, Ravenna, &c. and he reserveth unto himself their part of Lombardy. So the Dominion of the Venetians was sore weakened, and never of such power again, howbeit by their power they have recovered what was given unto Maximilian. Pope Julius was the first, who forsook the League: when he had such towns, he feared, that if the Venetians were brought to ruin, his own estate might be in danger: for the College have special care, that none be of greater power than the Pope: Wherefore Julius made peace with Venice, as is hinted before. Because John King of Navar did aid King Louis; the Pope knowing, that Navar at that time was in a manner dis-peopled, gave it unto Ferdinand, who did invade it, albeit he had married his Brothers Daughter, he took Pompejopolis, and the Spanish keep a great part of that Kingdom until this time. About the years 1512. Maximilian made league with Henry VIII. King of England, and they both invade France, and in several parts prevail. The Emperor was drawn back, to appease a debate twixt the Ecclesiastical and seculare Estates: he was advised to restrain the avarice of Church-men, and in the Diaet. at Trevers they consult how drunkenness and common swearing should be punished: but these two grievous sins could not be rooted up, saith Osiander in Epit. Hist. Cent. 16. libr. 1. Cap. 16. Nevertheless by Imperial authority the plurality of Benefices was for bidden, Fasci. rer. expetend. Pag. 170. In time of that Diaet, in presence of the Emperor and all the Princes was opened the altar of the great Church of S. Peter; there in was found a coat without a seam: and that was called Christ's coat. Some said, it was but a device, to delude the Emperor and the Princes, and to conciliate some authority unto the Church and that See, saith Osiander. loc. cit. The same year was another tumult at Spira: the Commons rose against the Senate, because they were burdened with so many taxes: they thrust out the Counsellers, and set up another Counsel, and took the keys of the town into their own power. The Emperor interponed his authority, and establishes the Senate. At that time Louis XII. made peace with England, and married Marie Sister of King Henry VIII. concluded peace with the Venetians by the means of two Senators, whom he had captives. Then Francis I. perceiving, that the Emperor in his old age was inclined to peace, entered upon the Dutchie of Milan, and fought with the Duke till night: they stood both in arms all the night; in the morning the King carried it, and shortly had possession of Milan An. 1515. The same year Ferdinand King of Castile died at Madril, and left Charles (then 15 years old) his successor: so the many Kingdoms of Spain were united. Maximilian was making ready to go and recover Milan, and was hindered by the death of Ladislaus King of Hungary, and Bohem, Whose young son was espoused to the Emperors Daughter. He appeased the tumults there; made peace with France, and employed the rest of his time in ministration of justice, and reforming some abuses and confusions of the Empire, until the year 15 • 9. when he died. He was a Prince abounding in virtues, and so bountiful, that if he had been Lord of all the revenues of the earth, he never would have had treasure; so courageous, that he could not be timorous; of singular sagacity and judgment, yet would always ask counsel of them, who loved him, and were able to advise: he loved learning, and was liberal toward them who were expert in the liberal sciences. Pet. mexia. Then all the Electors made choice of Frederik Duke of Saxony: but he would not accept it, saith Erasm: in Epist. Roffensi Episc. dated An. 1519.

CHAP. III. Of DIVERSE COVNTRIES.

RAymond Cardinal S Mariae Novae and Bishop of Curca was sent Legate 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 Emperor 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 Emperor, and then to Norenbergh, and from thence to Mainz, 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 College 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 as I have been) complain of the prodigality of Cardinals; and certanly if they see you not amended, our Republic will be in danger. They frown on him; and his friends said, He should not speak of Reformation, which is an odious purpose at Rome.

2. Many tricks did the Friers devise to delude the World: for example I will 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 Franciscans, and so might draw the oblations of the people unto themselves. They cause one (who was lately entered 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 go unto the Senate of the town, and report such and such things, especially, that the blessed Virgin was conceived in sin, and the Franciscans as liars should not be suffered in the town; and nevertheless the image of the blessed Virgin should be worshipped. As also they made an image of the Virgin 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 Christ's blood, and drops of it sent hither and thiter as a rare and precious gift: likewise was great concourse of people to see their Lady weeping. Thus the Dominicanes were thought the only men for the space of three or four years. The Franciscans 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 Provincial 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. It is history is common both in vulgare and Latin rhythms, saith Catol. test. Ver. lib. 19. So while the one sort of the friers strive to bear down the other, they ar both deciphered.

3. Andreas Proles an Augustinian in Portacoeli by Vueringerod was a devote and Zealous Doctor: in his Lessons he said, Ye hear, Brethren, the testimony of the Holy Scripture teaching, that by grace we are whatsoever we are, and by grace we have all that we have. Whence then is this so great darkness, 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 do you not begin the Reformation? why do you not oppose yourself against these errors? 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 work: but the Lord will shortly raise up a Champion, able for age, learning and activity, which shall begin the work, and set himself against these errors: God will give him courage, to speak unto the great Ones, and ye shall find that his ministry shall do much good: for the Kingdom of the Pope shows, it will shortly fall, 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 council (Henningh nameth not the place) and there it was propounded to ordain a new feast-day. Only Proles spoke against it, because (said 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 excommunicate him. But he regarded not the 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 man's zeal, and began to vilify the sentence of excommunication. He lived a year, speaking more frequently against the errors of the Church: and then Ernest Bishop of Magdeburgh did solicit, that he might be absolved. The Pope did yield 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 old man thought it safer to return; and by the way died at Ciclembach An. 1510, and was buried in the monastery of the Augustinians.

4 John hilten a Monk of Isenac in Thuringia spoke against the errors of his brethren: they conspire against him, and shut him up in prison. When he becam sick, he entreats them to pity him, because of his bodily infirmity. They dealt never the more mercifully with him. He said then, I have said little or nothing against you: but a bout sixteen years hence (this was spoken about An. 1500) one shall come, who shall oppose monks, and ye shall 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 spiritual Babylon.

6. Sebastian Brand, at that time Pastor of S. Marie's the cathedral Church of Erford, preached against the indulgences in this manner; Deare friends, on this Whitsunday we 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, we will lay forth ours again. And against satisfactions he said, We have some who will go to Church, and pray, sing, mutter the hours, and say Mass for us; but who will go to hell for us? He said also, The time is at hand, when ye shall hear the gospel read out of the book itself: 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 wrote unto Simon a Printer in Cracow An. 1505; commending a Chronicle of Bohem written by John Pilsensis, and having spoken of many rites and changes in the world, which some do approve, and others condemn; he saith, Albeit the simplicity of faith may easily make us free from these toys, that we may believe these things to be godly, which they that sit in Moses Chair do command; yet the minds of men cannot be tied, but they will search out truth, that the understanding may attain it's proper object: if this searching make us guilty of sin, into what misery are Christians brought; which dare not for the decrees of men profess truth itself, when it is found! If any man in Zeal of religion dar say, the Bishop of Rome and others with him have little regard unto the Church, these flatterers say, What? will thou, caitiff, 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, will 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 do commend and magnify their wicked deeds; and if one will speak otherwise, he shall feel 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 will so long bear with them, as they are not contrary unto the honor of God, yet so that they be inferior unto the Commands of God and his Gospel, without which man cannot 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 written 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 Council at Pisa, Philippus Decius a Lawyer of Milan defended the lawfulness of that Council against the Pope; that seeing the Pope is obdured in Simony, and infamous for most corrupt manners, the power of calling a Council returns unto the Cardinals: which is the most ready remedy in such a necessity; especially seeing the authority of the Emperor and of the most Christian King and the consent of the Clergy of Italy and Germany do all concur in one; and it is according to the practice and Acts of the Councils at Constance and Basil. Pope Pius V. caused Thomas Manricus revise and gheld or mangle that book, as may be seen, in Biblioth. Possevini.

9. The Waldenses have been often mentioned, and their doctrine hath 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 apologetical 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 here; Most glorious King, and our most gracious Lord, We afflicted men, and humbly subject unto your Majesty, and falsely clothed with a contemptible name; do 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 evil in your happy Empire, even at it is our duty to wish unto your Highness. We declare unto your Excellencie, that heertofore your Grace's Write is come unto us, not by common rumor only, but by actual 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 judgment against us, we understand that we ar called wicked and ungodly men, seducers of ignorant people, and through the craft of the Devil more noisome, than the false nation of Turks,.....Wherefore we most humbly pray, that your piety would patiently hear us for the justice of God, and for his mercies sake, which we wish continually that God would give unto you: and what we shall now write, you may wirhout doubt think, that every point thereof comes from the sincerity of our heart: for what we believe in our heart before God, that do we in this manner profess with our mouth. First we with a believing mind have received this, in which now for some space we having continued, do 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 laid up in the Scriptures, and briefly summed up in the Creed of the Apostls, and also really kept by the primitive Church; and confirmed by signs, miracles, sinceer teaching and martyredom; and lastly diligently explained by the Nicene Council, by the Bishop Athanasius and many Teachers against heretics: this faith we confess to be necessary, even in this age, for the salvation of our souls. So lively faith is the universal foundation of men's salvation, which faith is by the gift of the Holy Ghost bestowed principally and by the merit of Christ's 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 confess constantly (while we live) by the same fountain of faith that the author of faith and giver of Salvation is God almighty, one in the substance of Godhead, but three in Persons, the Father, Son, & Holy Ghost, one God blest forever. By this faith we believe of God the Father, we 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 merit the only Father worketh salvation according to the purpose of his own election. By the same faith we believe God the Father, when we do acquiesce upon his testimony, which came down from heaven concerning his beloved Son, This (said he) is my beloved Son, hear him. Which also the blessed and ever unviolate Virgin Mary, said with a suitable mind, Whatsoever (said she) my Son shall say unto you, do it. With the like faith we say also, that his commandments are faithful and true and of God, that whoever of ripe age living in faith shall forsake these, can no way attain salvation through Christ. We believe in God the Father, when we knowing that he is the almighty maker of heaven and earth, love him with our heart, and really keep his commandments according to our knowledge and power. The Catholic faith, which we have once received from God, maketh us believe of Christ, believe Christ our Lord, and in Christ: We believe and profess of Christ the eternal wisdom. that he is the true and only God, equal in Godhead with the Father and Holy Ghost, in power, wisdom, and that he is eternal life, proceeding from the Father by perpetual 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 enclosed in the womb of the Virgin, in the fullness 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 laid in a rock ye grave, and on the third day was raised from sweet sliep: and lastly on the fortieth day being taken up in a clear 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 enjoy the inheritance of glory: He leaveth not his Church (for which he offered himself unto death) destitute of grace, virtue and aid by his free gift, which [Church] he preserved diligently in the days 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 Son with the same glory, honor and majesty, as God the Father, and confess with their tongues that he sits in his glory and seat of the majesty of his Father, Nor shall he at an time descend, until all contrary Nations being made subject under his feet, be at last consumed with everlasting damnation. We believe Christ Jesus, when we say, that his commandments, which oblige us to believe in him, trust and love him for attaining the eternal life of glory, are true & faith full. And we believe in Christ, when knowing him to be our God and Savior, we do embrace all his words with full faith; and loving him with perfect love, are united with his true members in faith & love. Lastly by virtue of the same faith, which we intend to hold unto our last breath, we firmly believe of the Holy Ghost, we 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 Son, distinguished in this only, that he proceeds from both: by virtue of which faith quickening, renewing & reforming, everyone attaineth the participation of Christ's 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 prevail: 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 united: 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. We believe the Holy Ghost, when we fully consent unto the Divine Scriptures or Apostls of God. We believe in the Holy Ghost, when with clear knowledge and unfeigned faith we love him, and with the members inspired by him, we keep his revealed truth unto eternal glory. By the same fullness of formed faith we believe, that the holy Catholic 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, we believe that the holy Catholic 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 travel be not disappointed of the saving reward: whose names and number He only knoweth, because he hath written them in the book of life. That first Church hath none, that shall be damned, and the other is mixed until the appointed time of the last judgment. But the Church of malignants seeks them that are of that evil one, whom Satan sendeth in this time of mortal life, to the perdition of the world, and trial 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 honor, may rule over them by their power; The promises also of renovation are fulfilled in her. And yet we arrogate not so much unto us as that we would be called, or be the only Catholic Church, as if salvation were to be found with us only: but we endeavor with all diligence to be partakers of the ecclesiastical truth; and we are afraid to be subject unto orobey evil workers, whom we find to be enmies of the Church and its truth, for fear of everlasting damnation, and for obedience unto Christ, and because they do mind, speak and do unto his Church things contrary unto his law. Wherefore we willingly endure oppression, tauntings, and calumnies, for the salvation of our souls: for un less Holy fear, and the horror of hell did withhold us, we would embrace the liberty of the world with it's vanities, wherein one may live as he listeth: But we 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 momentary pleasures of the world. The first and chief ministry of the Church is the Gospel 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, we 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 administered unto the men of good desire. Likewise we 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 ministered. Faith, which God gives, causeth us think of baptism the first Sacrament, these things: whosoever of ripe age, by hearing God's 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, Son and Holy Ghost, into the unity 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, we profess, that in the days 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. We think 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 God's commandments, 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 warfare 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 virtue 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 confess with our mouth; Wheresoever a worthy priest with believing people, according to the mind and purpose of Christ, and order of the Church, shall show forth his prayer with these words, This is my body, and, This is my blood, immediately 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 and his Church, should be taken in both kinds of bread & wine, in remembrance of his death, and of his blood shed, as he said, Do this in remembrance of me. 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 show forth the Lord's death, until He come. Thirdly according to the sure knowledge of spiritual truth, of which the Evangelist 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 drink. Fourthly for the conjunct use: for according to the institution and practice 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, Do ye this in remembrance of me. And Paul saith, The cup which we bless, 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 we 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: ye cannot drink of the cup of the Lord and the cup of Devils. And again he saith, Put away the evil 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 testify, and for which end we do now declare it; so neither dare we add anything 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 do 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, we are called heretics: likewise for the actual use, unto which the word of Christ and his Apostles, and the example of the work of the same sacrament do invite us, because we do and use it so, with upright faith in remembrance of the death of Christ, we are condemned, judged worthy of prison, and are afflicted: for we being tied unto Christ's command, and dissuaded by his forbidding, do worship him with reverence and honor due unto him, and we fear 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 fear of God, and in obedience unto him: and we pray, that your Highness would show compassion on us, who are condemned for the faith of Christ, as we wish that the most High would of his grace be pleased to preserve and keep your honor from his wrath. By the same faith we believe, that the ordination of priests is truly from the high Bishop and great priest; that instead of the embassage of Christ, the ministry, preaching of the gospel, 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 we confess, 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 we confess, 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 excel 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 show the virtue of the word: they should also have more abundant gifts of the Holy Spirit, to wit, more servant love toward Christ, confidence of their own and their nieghbours salvation, trust in God, equity of mind, a wholesome feeling of faith in a good conscience, their feet prepared unto the Gospel of peace, prudence of Spirit, knowledge of God's law, discerning of Spirits, and the like. What clerck soever by such an ordination is advanced unto the priesthood, we profess, that such an ordination is a Sacrament, because it is a sign of the true priesthood of Christ Jesus, and of his ordination by God the Father; and a form of the ministry as of the head of his Church, to offer unto God the incense of truth in Christ. We approve, that three things are necessary unto the full gradation of a presbyter; first the the trial of his life, faith, gifts and fidelity in lesser things that are entrusted 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 we do testify, that marriage is a lawful, honest, and decent union (in Christ) of twoe persons, man and woman, keeping a chaste bed without breach: and it is a sign of a great truth, to wit, the coupling of Christ with the Church and a believing soul. By faith we affirm, 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 discern good from evil, and whose lips preserve the knowledge of God's law, he should reveal uprightly unto such a priest his sins by confession, by whom (as a judge ruling instead 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 Christ's keys, he may obey humbly, and that such humble contrition of the heart is a sacrament, that is, a sign 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 with relaxation of the fault, and moreover if feigned satisfaction be added, we pronounce it to be a vain sign and void of the grace of Christ. The anointing of the sick contains 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 faithful shall save him, and the Lord will relieve him; and if he be in sins, they shall be forgiven him: By faith of the sick the sign of unction assures him of the forgiveness of sins. When we have declared the faith of the Catholic Church, and her truth, by which truth holiness is given unto her, it remains 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 do for common benefit, use the good, free, saving and administering 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 clear then, that the elect only are partakers of true faith, grace and righteousness in Christ, by his merit, unto the glory of eternal 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 public 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 Christ's grace we 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 judgment 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 written, otherwise then they did believe, or practice: and so the King went on in cruelty against them. Wherefore they sent another Apology: where in they took God to witness of the injuries done unto them by their adversaries, and that they had writenin singleness of heart, nor did their tongue dare to speak what their heart did not believe. There also they express them selves more clearly in some particulares; as concerning the Eucharist they say, We do not only believe and confess, that the bread is the natural body, and the wine is the natural blood sacramentally, but also that the bread is the Spiritual body, and the wine is the Spiritual 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 we that are many are one bread and one body: for we are partakers of one bread and of one cup...... The Redeemer of mankind hath commanded to take, eat, and to do 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 successors, for a long space of time went to the houses of believers, and break the bread with joy: and certainly they did not worship the sacrament; nor in so doing did they err, nor were called heretics. But they did worship the personal 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 sacramental existence, but in his natural and personal subsistence at the right hand of his Father, For the Old Testament (as the triumpher over Satan tempting him, remembereth) saith, It is wrtiten, Thou shall worship the Lord thy God, and him only shall thou serve. The vessel of election explains 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 bow....The incarnate truth confirms this, when he saith, That all men should honor the Son as they honor 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 Virgin Mary nor the Saints) they show, that they did esteem of the Virgin, as blessed above all women, not only for that she was sanctified, but also for that the Son 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 Christ's merit, and so as blessed of God they do honor them with due honor, they love them, and would follow them, but they cannot give them more honor, than God's 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, we 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 Earl 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 public 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 cannot 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 Doctors condemned these Theses: And he wrote an Apology, defending them to be Catholic; 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 eschew their bonds: without doubt he had spoken more plainly, if he could have done it freely. In an epistle unto the Emperor 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 Republic unto the ancient liberty: it is wasted by outward enemies, and torn by inward; and the sheepfold of Jesus Christ, which was consecrated by his blood, hath suffered, and daily suffereth far worse from wolves under sheepskins, then under their own colors: Go-on then, most worthy Caesar, and excite Christian Kings by what means thou canst, and show thyself a faithful servant unto Christ the King of all Kings, who will quickly deliver his sheep, as well from outward enemies as from false shepherds. In time of the conflict of the two Councils of Pisa and Lateran, he handled that question, Whether in the cause of faith, a Pope should be preferred before a Council, or contra? and said according unto the Gloss of the Decree dist. 19. c. Anastasius, where it is said, The Pope should in matter of faith seek a Council: and therefore the Synod is more than a Pope. And he adds, Wherefore the archdeacon of Bononia approving the gloss 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 judgment before all the world. And when he had shown his judgment, that the greater number should be preferred before the lesser, caeteris paribus, he addeth, But if the greater part would decern anything against the word of God, or against these things that should not be violat, and a smaller number opposeth them, we should cleave unto the lesser number, as in the Council 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 be contrary unto the Scriptures, and the former follow the Gospel. Likewise speaking of that question, Whether the Pope and Councils may err? he saith, It may be easily decided, because he hath already shown, they may err from the Scripture: many Councils and Popes have fallen into heresy; it oft happeneth, that he who is accounted President of the Church, hath not dutifully discharged his presidence; and sometimes he cannot be President at all, seeing 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 publicly) that he 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 wickedness; 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 he was ruler of the Papal See, I heard of another Pope, who in his time said unto his friends, he believed not the immortality of souls; and when he was dead, he appeared unto the same man, and said, that to his great loss, and by everlasting fire, he had found or knew, that souls are immortal Ph. Morn. in Myster. This John had an oration in the Council at Lateran before Pope Leo X. wherein he spake freely of a necessity of Reformation, because of their corrupt manners, their adulterate Laws and canons, their decayed religion, even among the chiefest of them. Godliness (said he) is almost turned into superstition, righteousness into hatred or favor, and men of all Estates do sin openly so that virtue is oft blamed in good men, and vice honored in place of virtue, 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 pestilence, famine and bloody wars: at such admonitions and heavenly thunders, we should have lifted up our ears unto repentance: but we rather loose them like the Moors, which become deaf at the continual noise of Nile: nor is it any marvel: for John Chrysostom thinks, that all evil procedes from the Church; and Jerome writes, that he had found no man, which had deceived the people but the Priests: If thou wilt reform and correct these things, willing or unwilling, thou shalt be thought by the Christian world, to have lifted up a standert of a full Reformation. This thou, o great high priest, shouldest do, 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 repress their wickedness. And when he had shown 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 ancient Copies of the first Originals, that they may be purged from the errors which have crept-in by the carelessness of Writers, or default of times: Solemn ceremonies, concerning which, some broils have been anciently, are to be brought into some allouwable order, and true histories are to be distinguished from Apocryphe fables, &c. Orat. Io. Pici in Council. 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 six hundred times, that Lombard had troubled the most clear fountain of Divine philosophy with the dirt of questions and pudlle of opinions. He wrote Commentaries on the Psalms, 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 Belgic 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 Matthew, they blot out these words; By faith in Christ only we look for salvation; The righteousness of works is a Pharisaical doctrine; Let none say, Peter was that rock. And on Luke, The grace ofsalvation is due not to works, but of the goodness 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 John, This faith cannot be 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; Ye believe in God: believe also in me; Or else he is but an infidel, 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 cannot be well amended, say they.

13. William Budaeus was Secretary to Francis I King of France: in his fifth book de Ass (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: prelates are ignorant and enemies of learning, having no respect to the salvation of souls, but rather thrusting 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 shown 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 honorable 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 happiness & 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 be not to credulous unto these sons of the earth, who building honorable estates like unto the Aloidae, seem to make war against God, & climb 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 inferior 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 set up more profitable; Neither am I ignorant, that the foundations of this house were laid by a cunning hand on a most firm rock, which by no force can be pulled down, &c. Then he showeth 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 complains, 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 shamelessly hath been wandering in the broad ways & streets licenciously, & gone a whooring thorough Provinces? who knoweth not, that the sheapherds are become not only deserters, but drivers away of their flocks? What? Have we not seen the most eminent of the prelates behaving themselves so preposterously, so filthily, that they who should have framed all the dance to gravity & 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 time the Church is a wasted house; having no color nor show of that religion, which Christ taught, if we judge of the universality by the greatest part.

14. Iacohus Almainus Doctor 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. seeing wheresoever promises are made in the Scriptures, or grace is promised, it is always 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 cannot 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 monks. 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 Emperor Maximilian, he hath these propositions: If there be any salvation without Christ, Christ is not the Savior of all. 2. Seeing the Sacred Scripture is the work of God, we must necessarily confess, 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 mystical inspiration: ibid. 4. Neither hath the Church any authority without the Scripture, nor is faith given unto the Scripture, without the Church: for as Augustine 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 Gospel 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 threefold 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 necks 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 ancient 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,

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

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

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

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 counselor unto Charles V. Emperor. 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 defense of his declamation he wrote a book which he calleth De vanitate scientiarum & artium: in which his purpose is to show that nowhere, no not in the Pope, nor in Scholastik Theology is there any Divine solidity, but only in the word of God: and in proof here 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 showeth, that the Doctors 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 book de Vita & Morte Arist. with a Theological gloss: 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 pomp of ceremonies, in clothes, in vessel, candles, bell, organs, concents, odors, sacrifices, gestures, pictures, in the choice of meats, & fasts & 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 as it oft happeneth, that those things which are ordained for remedy, turn to harm, so it comes to pass that by the multiplication of the laws concerning these caeremonies, Christians are now burdened with too many constitutions, with moe that the Jews 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 commandments 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 Emperor, as an heretic, he defended himself by a published Apologia: and for examples sake they condemned him of heresy, because he had said in Cap. 100. The knowledge of the word of God came by no school of Philosophers, by no Sorbone of Divines, and by no college of Scholastiks, but only God and Christ have given it unto us; To which nothing should be added nor paired. Unto this their censure he answered in Apolog. Sect. 23. They think these words offensive unto godly ears, not that they are contrary unto Scriptures or unto the Church, but because it is dissonant from the schools, who seem 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 schools and Sorbones, and colleges have given us the knowledge of God's word, and we may against God's command add 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 Catholic? &c. And in Sect. 34. he said, O Moses, ô Solomon, 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 slandered, in thy name we have disputed eagerly; In thy name we have burnt many men confidently; In thy name we have suffered 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 days 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 writings he professeth himself a Papist, yet he condemneth the worshipping of images, Tractat. on the Lord's Prayer Pag. 2: he maintains the liberty of marriage unto the priests, de Inv. lib. 5. c. 4. and in these books he showeth the novelty & vanity of many other abuses of Rome, as I have elsew here noted, and he plainly describeth the matter and manner of the preachin in his days, saying; John the Baptist preached in the desert of Judea, our Savior preached and commanded his Apostles to preach, saying, Go, teach all nations, and preach the Gospel. 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 Gospel, as if then people had no more need of instruction; they digress to their feigned quaestions, there they wrestle: and as if they were mad, they vex themselves, wresting the Holy Scriptures as they please: they corrupt all, they confound all with their cries: when their fury is allayed, they come to base things, talk of the prices of victuals; of pedlers: lik jests sometimes they jeer: 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 spread not worse: for as no sort of men is so profitable for religion, if they would preach the Truth, so none do more harm, when they study to preach for to pleas the people: for when they have once gotten the name of holiness, they do 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 dumb 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 themselves 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 eternal life: and the priests should distribute this bread unto us by preaching; but thou wilt say, how can priests feed so many, seeing the greatest part of them is ignorant of letters, and the number of people is infinite? Let us also pass by that, &c. Briefly it is manifest how many things he did not love in the Church then, that the Authors 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 Louis II. King of France against the Waldenses (who had continued so many hundred years in these places on this side of the Alps) as if they were incestuous, witches and heretics: and therefore they wished the King to expel them all without examination. On the othersyde they sent commissioners to declare their innocence before the King. The Cardinals would have debarred them from the Kings presence, because the canon-law saith, Haeretiks should not be heard. Louis 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 confessor 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 Lord's 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 mass. 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 wrote against them.

21. An. 1516. John Major à Scot, & famous Professor 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 succeeded unto Christ, and Christ is Lord of all; thou canst not prove, that Christ according to his manhood is Lord of all, seeing he said unto Pilate, 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 Superior: 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 do so. 3. If we grant the contrary, then it followeth, Constantine gave nothing unto Silvester, but only restored his own unto him: but the contrary is dist. 96. c. Constantine & 12. q. 1. c. Futurum. 4. The Popes. confess 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 superior 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 Colonel, but as two powers that are not subordinate, or whereof the one dependeth not on the other: for a King is not the vassal of the Pope, so neither is the Emperor 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 solemn appellation of the University of Paris in their general congregation at S. Bernard's, for themselves and for all who would adhere unto them; by their Proctor Arnulph Monnart, before William Huk Docto. V. I and Dean as an authentic person, because they could not compear before him to whom they did appeal; wherein they protest that they will attempt nothing against the catholic Church, nor power of the Pope being well advised; then they declare, that the Papal power maketh not the Pope impeccabilis, that is, such as cannot sin, neither hath leave to sin: and therefore if he command anything that is not just, he should patiently endure, if it be not done which is wickedly suggested unto him: neither should obedience be given unto him, if he decree anything to be established against the precepts 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 Counsel, so that he cannot 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 approve the Councils of Constance and Basil, & 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, we know not how, yet not gathered in the Spirit of the Lord, with whom nothing can be discerned nor decerned against the law of God & Holy Councils; he, I say, gaping after his own lusts & Iucre—;Therefore we, the Rectour & University feeling ourselves burdened, wronged, oppressed, do appeal-from our Lord the Pope, not being well advised in abrogating the ordinances of the said Sacred Council of Basil & of the pragmatike sanction, in setting forth new statutes, unto a Council 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 solemnly, and their seall was affixed. Fasc. rer. expet. Fol. 34, 35.

22. 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 anything 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 book is this? which other Popes could not endure, because they would not hear the truth.....What doth that concern you, that they said, It is written against the honor of the Ecclesiastical estate? or that they said, it speaks amiss of the highpriests? for certainly they were not highpriests, which did forge the Donation of Constantine, because they were not shepherds. Nor was it the Church, that received it, because it was not the Congregation of believers in Christ. For if these had been shepherds, they would have fed Christ's 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 cruel 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 boldness 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 levy against the Turks, and some to build a temple in Rome unto bl. Peter, and they never do 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 anything 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 shepherds, 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 shepherds, but rather wolves; nor guardians, but traitors and thieves. Wherefore it is lawful to speak ill of them: for certainly God did not regard them, seeing 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 spoil 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 seems) he were such an one: but a little after that he speaks more freely: for when Pope Leo sent unto Germany to extract tithes for preparation of wars against the Turk, the Princes of Germany assembled, and there in presence of the Emperor 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, Ye would expel the Turk: I commend your purpose: but I fear, that ye 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 able to danton the other: the one hath skirmished with his nighbours, and as yet hath done us no harm; but the other oppresseth everywhere, and thirsteth after the blood of miserable people: ye cannot satiate this Cerberus with a flood of gold: there is no need of arms nor an Army: tithes will be more forcible then garrisons of soldiers. When I do weigh the matter seriously, I see, two ways are propounded; one, at the command of superstition, craves gold; the other, if we refuse, threateneth 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 duly considereth, seeth that all are carried at the beck of the Florentines: Not to give, is offensive; and to give is gracious: the thunder of Christ's vicar is not to be despised, but every bolt is not to be feared, especially when it is directed by human affections: I fear the indignation of Christ, but not of the Florentines: This is the cause of the Florentines. and not of Christ. The last year, 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: Louis was not provident enough to leave more gold.....When the Urbin Duke is away, the like fortune is threatened against the Prince of Ferraria, and then we 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 entereth 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 Colleges 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 & Latin translations. Henry VIII. did endowe the Universities of England: Francis King of France did the like 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 Latin 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 Basil deserves to be remembered: he was both learned and wealthy, and upon his charges set many learned men a work, to translate the books of John Chrysostom, Cyrillus Alexandrinus, Theophylactus and such other ancient Greek Authors, which then began to speak Latin in his house, as the Emperor Charles V. testifies in Exemp. privilegii, before the works of Cyril. After him (a little later in time) was Robert Stephanus that learned and famous Printer at Paris: it appears in his Response. 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 conform 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 year 1522. I make mention of him in this place especially, because of that which follows in that his Answer; he saith, I may speak this truly, 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 Jerome. 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 printed 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 ago, one of Coledge was wont to say daily: 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 shamelessness! 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 everywhere, as there were at that time many learned men; and so by merciful providence the world was prepared for a Reformation.

24. And here Erasmus a Roterdamer deserves to be remembered: about that time he was busy in translating some Greek Fathers into Latin, and in delivering some Latin 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 work, 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 work, 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, 〈 in non-Latin alphabet 〉 , 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 battle; or if upon certain days he can meet with Erasmus (this was the name of a Canonized Saint) and give him some wax-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 favor with some new gift: it is royal to swear by his brazen helmet. And what shall I say of them, who most sweetly flatter themselves with the feigned pardons of sins, and who measure the space of purgatory with their hour-glasses, (as if with a mathematical line) without error, the ages, years, months, days 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 persuade themselves of every good thing, riches, honors, pleasures, fullness, continual health, long life, able old-age, and at last a chair 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 daily seven verses of the holy Psalms, do assure themselves of more than the highest happiness? and these magical verses some devil (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 professors of religion. And is it not all alike, that now every Country hath their peculiar Saint, and they divide everything among them, and give unto everyone of them their own rites of worship; one will heal the tooth-ache, another is helpful 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 nevertheless the priests do, not unwillingly, both suffer and nourish: for they know, how much gain accrueth hereby....How many will set up a wax-candle unto the Virgin the mother of Christ, and that at noon, when there is no need of it...? Some will go to Jerusalem, to Rome or to S. James, where they have nothing to do....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 six hundred conclusions, and force me to recant? or if I will not, they will proclaim me an heretic: 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 me, while they being happy with their self love, as if they were dwelling in the third heaven, do from above look down upon mortal men, as so many beasts creeping on the earth, and I almost do pity them, when they are compassed roundabout with such a swarm of Masterly definitions, conclusions, corollaries, propositions explicit and implicit, and so many sly subterfuges, that Vulcan's chains 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 ways, in what measure, and how much time Christ was perfected in the Virgin's womb; how the accidents can subsist without their own house in the sacrament. But those are trivial 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 drink, that so we may prevent hunger and thlrst. There are innumerable toys, more subtle then these, ofnotions, relations, formalities, quiddities, hecceities, which none can behold with his eyes, unless he can through the thickest darkness behold the things that are not.....And nevertheless these do find by my means some, who when they hear them, think they hear Demosthenes or Cicero: of which sort are especially merchants and women, whose ears they endeavor 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 do favor this order.....And the high priests and Cardinals and Bishops have long ago followed handsomely the fashions of Princes, and go beyond them. If any will consider what meaneth the linen surplice with the snowy color, 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 mean the hands covered with gloves, but the administration of the sacraments pure and free from all contagion of human things. What the staff, but the most watchful care of the concredited flock. what the cross, that is carried before him, but the victory of ail human 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 themselves, and leave 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 successors of the Apostles; and that the things shall be required of them, which those have done; and that they are not Lord's, 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 innocence of life? and what meaneth the internal purple? is it not their zealous love to God? What meaneth the external purple so large and wide, that it covereth all the most Reverend's mulet, yea and may also cover his Camel? is it not his love spreading itself so broad to help all men, that is, to teach, exhort, comfort, rebuke, admonish, compose wars, resist wicked Princes, and gladly to bestow, not only their riches, but their blood on christ's sheep? And yet what have the successors 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 ancient Apostles lived. Now the chief highpriests, which are the Vicars of Christ, if they would follow his life, that is, poverty, labor, teaching, cross, contempt of life▪ or if they would remember their name Papa, that is, a Father, or their surname, 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 speaks?........I was lately at a theological disputation (whither I often go) and one asked, what authority of Divine Scriptures commandeth to burn an heretic 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 happened unto him, at last he explained himself, and said, Put out the life of an heretic. Some did laugh, and yet many did commend it as a very theological commentary, &c. The same Erasmus in epist. adJod. Jon. dated Louan. 6. id. May, An. 1521 shows the lamentations of all good men for the apostasy of the Roman Church, and the general corruption in doctrine as well as in manners; and how they earnestly dealt for Reformation, but could effectuat nothing, because of the covetousness of Prelates. of him more follows.

25 Joh. Ludovic Vives (borne in Valentia, and living at that time in Lovan) at the entreaty of Erasmus did revise and collation sundry old Copies of Augustine'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 Latin, 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 both 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. Augustine 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 shows; that in the days of Cicero the begging of these priests was restrained unto some days, because superstition possesseth men's minds, and emptied their houses: and he addeth, What if Augustine 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 surfeits himself with white bread, wood-cocks and good strong wine Lib. 8. c. 27. Augustine saith, What believer ever heard a priest.....say in his prayers, I offer a sacrifice unto thee, Peter, or Paul, or Cyprian, seeing at their monuments it is offered unto God, who hath made these to be men and Martyrs?.....we worship not therefore our Martyrs....nor turn we the villainies of the gods unto their sacrifices. Vives addeth, But now the custom is, when a holy day is kept unto Christ, who hath redeemed mankind by his death, to make plays unto the people, little differing from the ancient 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 soldiers pursue them, and that not without the loud derision both of the Actours and beholders: there Peter cutteth off the ear of Malchus, and the black band clap their hands, as if the captivity of Christ were well revenged. And a little thereafter, he that fought so stoutly, being afrigtted at the question of a girl, denieth his Master; then the multitude scorned the maid, and hissed at Petet: among so many laughings, and so many fooleries, Christ only is sad; and while he endeavoreth 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, Augustine saith, that there is some of the art of Rhetoric in Paul's words: it is tolerable, because Augustine 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. Augustine 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 Jerome 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: everything is distinguished by certain laws, so that albeit everything may be sold and bought there, yet ye shall do 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 Augustine useth not this testimony for proof 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. Lib. 15. c. 11. a, Augustine justly derides them, which give more credit 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 God's benefit. 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 inventions of the Roman Court, that they did violate all Concordata; they reserve all the fattest Benefices unto the Cardinals; they without all order dispense expectative graces; exact Annates without pity; 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 Emperors 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.

CAP. IV. Of BRITANNE.

1. John Colet had learned human sciences at home, and went to France and Italy for love of the sacred Scriptures. When he returned, he set himself especially to the meditation of Paul's epistles, and expounded them publicly and freely at Oxford. Henry 7 promoted him to the Deanry of Paul's. He professed to distaste many things that he had heard in Sorbone: he called the Scotists men without judgment, and the Thomists arrogant: he said; he reaped more fruit by the books which the Rabbies called heretical, than by their books that were full of divisions and definitions, and weremost approved by them. He never married, and yet regarded not monks without learning: he said, he found nowhere less corrupt manners than among married persons, because the care of a family and other affections suffered them not to deboard so much as others are wont. He spoke zealously against bishops, who professing religion were greatest worldlings, and instead of shepherds were wolves. In his Sermons he said, Images should not be worshipped, and clerks should not be covetous. Nor Christians willingly be warriors. Two Friers Bricote and Standice accused him for heresy, unto B. Richard Fiziames: and he unto the archb. first, and then unto King Henry VIII. but these two knowing the godliness of the man, became his Patrones, Erasm. in epist. ad Jod. Jon. dated Andrelac. Idi. Jun. An. 1521. He died of a consumption An. 1519 in the 53 year of his age: the clergy would have taken his body out of the grave, and burned it, if they had not been hindered by the King. Fox in acts & mon.

2. Arthur the eldest son of King Henry I. married Catharine the Infanta of Spain, and died without issue: then his father being desirous to continue the alliance with Spain, and to keep her rich dowry within the realm, devised to marry this young widow to his other son Henry: and for this end he purchased a dispensation from the Pope. The King thought to have made his second son Archbishop of Canterbury; and for this end was the more solicitous to have him well instructed: but he was crowned after his fathers death An. 1509.

3. In the beginning of this Century was little stir in matters of religion in Scotland. After that infortunate battle of Flowdon, where King James 4 and his base son Alexander Archbishop of Saintandrews were slain, fell great strife for that See. Gawin douglas Bishop of Dunkell and brother to the Earl of Anguise was presented by the Queen as Regent: Patrick hepburn Prior of Saintandrews was elected by the Canons; and Forman Bishop of Murray and Pope Julius his Legate would have it by his power of Eegation. This strife was so hot, and continued so long a time, that the mouths of many were opened to speak against the corruptions in the Church.

4. Hector Boece was borne at Dundy, brought up in learning at Paris; and at this time was professor of philosophy, and afterward Principal of the College at Aberdien. In his Chronicle of Scotland he cometh not nearer than King James 2: but by the by he shows the estate of the Church in his own time: in Lib. 13. c. 11 he saith, Now we will make a digression, and see how far the Prelates and Church men in ancient times were above the Prelates of our times in virtues and integrity of conversation, of which the Prelates now but have the name, and follow not their manners at all: for the ancient fathers were given to the imitation of Christ in poverty, piety, humility, and righteousness, alluring the people by their fervent charity and continual preaching in the Service of God with equal affections to rich and poor; not araying themselves with gold, silver or costly ornaments; not haunting the Court, nor accompanied with women or seen in bordels; not contending to exceed Princes in pleasure and insolency; nor doing anything by deceit, but living in pure conscience and verity: But the Prelates in our days and the Church-men are led with more vices than are seen in any other people: such enormities have rung perpetually since riches were apprised by Church-men. So far he. If the opposition be marked (which is his aim) we may understand what prelates or clergy were then.

CAP. V. Of COVNCELS.

1. When Pope Julius 2 was crowned, he promised by solemn oath to call a General Council for Reformation of the Church: but afterward nothing was less in his mind: and while he made war now against Venice, and then against France, nothing regarding the estate of the Church, nine Cardinals departed from him, and having the concurrence of the Emperor and the King of France with their clergy, a Council was summoned on May 19 to convene at Pisa September. 1. An. 1511, because the Pope had violated his oath concerning the calling of a Council, and the condition of the Christian Commonwealth admitted no longer delay; and they summoned the Pope to appear before them; and all Princes, Doctors and Prelates that had or might pretend any in terest, through Italy France and Germany. On August I. the Pope published his answer, that when he was a Cardinal, he was most desirous of a council; but now because of the wars a council cannot be assembled in Italy, and far less in the wasted and defaced City of Pisa; nor had they authority to call a council: and therefore he commanded all men not to obey that citation under pain of excommunication Jo. Sleidan. Comment. Lib. 1. Three Cardinals returned unto the Pope, and were accepted, saith Nic. Basel. in Addit. but the others with the bb. of Lombardy and France did meet at Pisa: and because they were not safe there, they removed to Milan, where Barnardin Card. S. Crucis was chosen president: and then fearing that Milan was not safe enough, they removed to Lions. Because they continued in their purpose, the Pope in his Consistory at Rome condemned them as heretics, schismatics and rebellious, and depriveed them of their titles, dignities; voice, bishopriks, monasteries and whatsoever Benefices they had by Commenda or whatsoever other title; and declareth them uncapable for all times to come. Basel. ib. In the mean time the Emperor was persuaded by the Pope to forsake that council: and therefore was noted for inconstancy by some, and others called him an obedient son. But Louis XII. was ready to compel the Pope to obey the Council. On the other side the Pope levieth and directs an Army against him: and the King gave order to his General Gasto Foxius in Millane to omit no opportunity of fighting against the Popes Army; and if he should prevail, he would make hast towards Rome without any respect of the Bishop. And lest it be talked abroad, that the King did attempt this by his sole authority, his army was levied in name of the Council (which was still called) of Pisa. and Cardinal Severino was sent by the Council with that Army. Whereupon followed a great victory at Ravenna, the Popes army was foiled, his Legate John Medices General thereof and many other remarkablepersons were taken. But the death of Gasto stopped the course of the victory, and delivered the Pope from fear. Then the Swisers under the pay of Julius made irruption into Burgundy, and Louis Pelissa Governor of his Army in Italy was ordered to come into France. In the mean time the Council had eight Sessions, and continued their process against Julius, and did suspend him from all Civil and Ecclesiastical authority Aprile 9. 1512. The report is (saith Sleidan) that it is the policy of the Popes, when they are afraid of a Council, to appoint another serving their own purpose. So Pope Julius on July XVIII. summoneth a Council to begin at Lateran Aprile. 19; and after that did adjourn it till May 1. certis causis eum ad id moventibus saith Baselius. This was the work of Bishops and Councils in those days. Budaeus de assefol. 176 edit. Ascen. An. 1531 saith, Here were two Councils, the Roman and the Pisane, but both were called through envy and revenge, rather than out of love; and it may be added, or any purpose to do good: but we see, Reformation of the Church was pretended. and the Pope was opposed.

2. At the foresaid time began the Council at Lateran which Bellarmine calleth the XVII. General council. In the first Session the Bible was laid at the Popes feet, and he was called Prince of all the world, the successor of Peter, and not inferior unto Peter; yea they say unto him, The respect of your divine Majesty. In Sess. 2 Julius is called, Priest and King, most like unto God, and who is to be adored by all people. In Sess. 3 the Kingdom of France is interdicted, and given to any for the winning: the markets and fairs are transported from Lions unto Geneve. In Sess. 4. the Pragmatica Sanctio of France is annulled, and the Pope is said to have the place of the everlasting King on earth, albeit with unequal! merits. After the 5 Sess, Julius died: and in the next Sess. Leo X. was declared Pope. Then Begnius Episc. Modruviensis comforted the Church, saying, Weep not Daughter Zion: for behold the Lion of the tribe of Judah cometh, the root of David; behold the Lord hath raised up unto thee a Savior and deliverer. And again turning his speech unto the Pope he saith, O most blessed Leo, we have waited for thee our Savior-we have hoped, that thou our Deliverer wert to come: take thy sword and buckler, and arise to our defense. In Sess. 8. the Cardinals whom Julius had declared uncapable of any title, were restored: for when Julius was gone, they had no more to work upon, and so submit themselves, and were accepted. In Sess. 8. Leo commanded that the decrees of this council should be observed under the pain of excommunication. In Sess. 9. the Emper. and all Kings and Princes, and all others, are commanded, that they hinder no man from coming unto the Synod, under the danger of God's wrath and ours, saith Leo. Item a lay man blaspheming shall pay 25 Ducats, if he be a Noble man; and for the second fault, 50 Ducats, to be applied unto the fabric of the Church of the Prince of the Apostles. In this Session, the Synod spake by Antotonius Puccius Clericus Camerae, unto the Pope, saying, In thee the only true and lawful Vicar of Christ, that saying shall be fulfilled again, All Nations shall serve him: Nor are we ignorant, that All power in heaven and earth is given unto thee. Then he bringeth in the Church speaking unto the Pope thus, These things may I, most sweet Spouse, thy only beloved and fair one, say, Consider me not, that I am black, &c. Ex Caro. Molinaei Monarchia tempor. Pont. Roma. In Sess. 10. they would provide that Books should not be printed against the Roman faith: therefore they ordained, that none should presume to print or cause to be printed any book, or whatsoever writing either in our City (saith the Bull of Leo) or in any other city or diocy, until first they be examined by our Vicar and Master of the holy palace; and in other cities by the Bishop or another man of judgment to be deputed by him to this effect, and by the Inquisitor of the heretical pravity within that city or diocy, and until they be approved by suscriptions, and these to be dispatched without delay, and freely, under pain of excommunication, &c. Bulla Leon. added to the decrees of the Council at Trent. In this council it was talked of the Turkish wars; of the Reformation of the Church; of the immortality of the soul, and how these of Bohem might be reduced. It was determined against Pope Leo, that the souls of men are immortal. Item that none shall speak of the coming of the Antichrist: for it was the common talking of men everywhere The Tope is the Antichrist; and this was judged the fittest way to shun such speeches. It was also ordained, that all Europe shall pay tiths for preparation of wars against the Turk: But many prelates knew, that the Pope had no such intention: and therefore the Bishops of Dirrachium, Salamantin, Tarvisin, Grassen, Chien, Montis viridis, or Mount Maran, Cervien, Licien, Ferentin, Perusin and others did subscribe with this limitation, Placuit, quoad Turcas expeditione primum inchoata. In the year 1516 King. Louis died, and his successor Francis submitted himself unto Pope Leo: from that time Leo sought to dissolve the council: and because nothing was concluded concerning the Reformation of the Church, he made show to adjourn the Council for five years, to the end, the Bishops being refreshed at home with some spiritual gifts, they might rerurne with the greater alacrity: and the Pope gave to them and their domestics remission of all their sins. Council. Lateran. Sess. 12.

A TRANSITION.

It was said in ancient times, Vltima caelicolum terras Astraea reliquit, that is, when all virtue had left the earth, last of all equity or righteousness failed from among the children of men. But now we have heard the Church complaining, that first piety had departed, and in place thereof came formality accompanied with superstition and innumerable rites. Devotion moved people to make good men but too wealthy, and their successors took more pleasure in their wealth then in their industry and piety: and when wealth was severed from godliness, they became proud and ambitious: yet would not want the name of holiness: and by the name of holiness with too much wealth, they did climb (I will not say, unto the highest pinnacle of honor, but) unto Divine honor, and were exalted above all that is called God, and laid aside even the word of God. So that then it might have been said, Spernitur à Româ Scriptura novissima Dotum, that is, when the Roman Church had forsaken piety of conversation, purity of worship, order of discipline, equity of Civil things, and all graces or gifts of God, lastly she despised the very written word of God. Nevertheless God left not men inexcusable, nor suffered He them to pass without reproof by some Witnesses of his Truth even under the grossest darkness. And so we have heard not only the Waldenses and such others, which made separation from the Church of Rome, as the Greeks, but some Monks, some Abbots, some priests, some Bishops, some Universities, some Counsels of States, some Parliamens, some Councils, yea some Cardinals and Popes, which were, and did continue members of the Roman Church, now and then bewailing and declaring the corrupt estate of the Church, both in the pretended head, and in the body thereof, for the greatest part, not only in manners, rites and discipline, but in doctrine also. We have heard some professing a desire, and attempting a Reformation: but were ever hindered by the Popes and court of Rome. How then can any man be so impudent (if he be not altogether ignorant) to say, that the Church of Rome hath never erred, nor can err? We have heard also some foretelling, that a Reformation must be, and shall be; yea and some pointing at the very time and year of Reformation. We have seen the world prepared for a Reformation by store of ancient books printed and spread through Europe; by reviving of Liberall Sciences and the prime tongues; and by multitude of learned men. It follows now to behold, how God Reformed his Church, not by the direct intention of men, but in spite of all his adversaries, and as it pleased Him in wisdom for the manifesting of his glory and mercy toward ungrateful mankind.

CHAP. I. Of POPES.

HADRIAN. VI. (borne in Utrecht, of Belgium) for his learning and sagacity of judgment was called from Lovan to be Tutor unto Charles the young King of Spain: then he became Bishop of Derthuse, and chief Counselor unto Charles, and Governor of Spain in the Kings absence; and at that time being known at Rome by report only, he was chosen Pope January 9. An. 1522. When he was advertised of the election, he wrote Letters of thanks unto the College of Cardinals, for the good opinion they had conceived of him; and whereas three Cardinals were appointed to be sent unto him, he desired them to spare their travel: for as soon as it might possibly be, he would come unto Rome. And because the Senate and people of Rome were displeased, that a stranger should have that Dignity, he wrote unto them, promising whatsoever favor could be expected from him. He arrived at Rome in August following. In the mean time Soliman the Turk was besieging the isle Rodos. And in the seventh month carried it by composition, to the great shame of Christians. J. Sleidan. Comment. Lib. 3. adfin. It appears, that from Spain Hadrian wrote unto Erasmus, to write against Luther, and accordingly in an epistle dat. Basileae prid. jd. Julii. An. 1522. ad Jodoc. President of the Senate of Mechline, he saith, Here and there partly by word, and partly by epistles I have turned away many from the Lutheran faction: and nothing hath discouraged the Lutherans minds so much, as that I have openly declared my adherence unto the Roman high priest, and disallowing Luther's cause. Cheregat was sent with a Brieve (as they speak) dated Novemb. 25. 1522. from Hadrian unto the Princes of Germany, showing that it was grievous unto him, that Luther had moved such a stir and sedition: for it concerneth the loss of souls, and the destruction of the flock now committed unto him; and it is happened to begin in the same Country where he was borne, which Nation was ever furthest from all supicion of heresy: wherefore he craves earnestly, that they would help to remedy it, as quickly as might be, lest through longer delay, it happen unto Germany, as it did unto Bohem; and he promiseth that he will spare neither money nor travel here in; beseeching them, that they will everyone according to his power do the like, seeing so many weighty causes may move them heerunto; to wit, the Glory of God's holy Name is by this heresy chiefly obscured; the rites of the Church are defaced, and in a manner abolished, and Germany which was wont to have the chief praise of religion, now for this revolt, cometh into contempt: for when they might have easily dispatched Luther; and quenched his heresies, they have not done it, so degenerating from their ancestors, which have left a notable example of their virtue at Constance; Is it not a most notorious wrong, that Luther doth unto them and their forefathers? for where as they have followed the religion of the Roman Church, now when he condemned that religion, he condemned them; Let them weigh seriously, what those fellows do intend: verily under pretence of Evangelical liberty, to take away all Laws and Magistrates; Albeit first he seems only to impugn the rulers of the Church as tyrannical and wicked; and hitherto they do craftily hide their intention and traitorously, and do flatter Magistrates, to the end, they may the more freely utter malice against the Clergy; but when the clergy are oppressed, doubtless they will attempt further.....Luther differeth not much from the sect of Mahomet, which permits men to marry many wifes, and then to forsake them: by which means that wretched hypocrite hath bewitched and allured the greatest part of the world: albeit Luther permits not this, yet he adviseth all men, which have vowed chastity, to marry, so giving way unto man's lust, that he may have the more to be of his confederacy, to the utter destruction of the Commonwealth, especially of Germany: Therefore it is their part to put in execution the decrees of Pope Leo and of Caesar......If any will say, Luther was condemned ere he was heard; or it is reason, the cause should be debated; these men think amiss: for Christ had taught us the rule of faith and religion (whose authority we must follow, and not skan the articles of faith by human reason, nor inquire the cause of this or that precept): Indeed he is to be heard, when he is examined, whether he spake thus or thus? whether he set forth this or that book? but touching the faith and sacraments we may not permit him to dispute, nor defend these things which he had written thereof: for here we should follow the custom of the Church, and in no way swerve from it: and seeing his doctrine had been already condemned by general Councils, no account should be made thereof again: and there shall be no end of contention, if it be lawful for every private man to call into question the things, which prudent and learned men with great deliberation have established.....Nevertheless it cannot be denied, that God, who is the avenger of all wrong, doth thus plague his Church for the sins of the Ministers thereof, as the Scripture saith, The iniquity of the people proceeds from the priests and Elders: for certainly they have sinned at Rome these many years, full grievously and sundry ways, even from the highest Bishop unto the lowest clerk: we have all gone out of the way, everyone to his own way, nor have any of us done any good: [A good confession, if amendment follow] wherefore we must all give glory unto God, and humble ourselves before him, and consider from whence we are fallen; As for me, I will endevoure to redress it, and I will see, that the Roman Court, which perhaps hath been the occasion of all this mischieff, be first reformed sharply, as Christ did first purge the Temple, that as it hath been the example of vice, so it may be the beginning of amendment, and pattern of virtue; and so much the rather because all the world crieth for a Reformation...but this must be done by degrees, because all sudden mutation is dangerous, &c. These instructions are expressed word by word in Fascic. rer. expetend. and others. The Princes did convene at Nurembergh in March An. 1523. (the Emperor was not there) and their answer was an humble request; that the Pope would perform his promise, and for the only remedy of all abuses he would call a free Council within Germany, and not delay it above a year. The copy of this Brieve was brought unto Luther: he translateth it unto Dutch, and affixeth his Notes on the margin. But whereas Hadrian so plainly confesseth the viciousness of the Roman Court, which he thought was none of his fault, as never been there before) and delayeth the amendment, it is the usual policy of the Popes, when they cannot eschew solicitations otherwise, they do promise largely, that while men trust to their promises, they may find the means, either by favor of Princes, or by power of arms, to mantain their dignity, which is like to stagger by free and General Councils Jo. Sleid. Lib. 4. Because of this Brieve, and the conceit that many had of Hadrian's integrity, all men did expect a Reformation. But behold! he becomes ingracious unto all men: for he deprives the best men of their Benefices, for his own advantage in bestowing the same Benefices on others: therefore he was called unrighteous and covetous: and when they, which were deprived, did complain, he said, The times whereinto a man falleth, do much vary his fortune: for the golden times of Leo were abundant with plenty and peace: but the broils and famine and pestilence in time of the interreigne had laid wast the estate of the Commonwealth, and caused these evils to be imputed unto him most innocently. Onuphr. He spake also of reforming the dissolute manners of the City, and said, that according to the laws he would punnish blasphemy, simony, usury, unlawful lusts. Then he was taken away by death, not without suspicion of wrong. He canonized Benno, and Antoninus Bishop of Florence: he conspired with the Emperor against Francis I. King of France: he held that a Pope, even as Pope may be an heretic, and teach heresy, and that indeed some of them had been heretics. Bellarm. de Ro. Pon. Lih. 4. c. 2. He died at Rome September. 14. An. 1523.

II. CLEMENS, VII. the sister-son of Leo X. after contention of two months came into the chair, by paying 20000. Ducats, and giving a stately house Rome unto his competitour Pompejus Columna. He had been called Julius, and would have retained his name, as Hadrian did: but the Cardinals would not suffer him: It was Hadrians design to make the Emperor powerful in Italy: but Clemens fearing the fortune of Charles, was for the King of France. He had observed, that Hadrian was not wary enough in the affairs of Germany, especially in confessing the faults of the Court, and in asking their advice concerning the remedies, whereupon he had given them occasion to petition a Council, and to propound their 100. Grievances: therefore he took another course with the Germans, as follows here c. 3. Sect. 18. He kept the Jubilee An. 1525. but all that year he was perplexed for fear of the Emperor until he heard that Francis King of France was at liberty in March 1526. immediately he sent unto him, and drew up a league against the Emperor, which was sealed in May by him, Francis and some Princes of Italy, and he absolves Francis from his oath, that he had given in Spain. This was called Liga Sanctissima. Then as being free, he writes menacingly unto the Emperor. and even the next day he directs another Brieve which was more smooth. The Emp. wrote his answers accordingly, as in Hist. Council. Tr. l. 1. and at the same time he writes unto the college of the Cardinals. That it was grievous unto him to consider, how the Pope could so forget his dignity, as to disturb the common peace; and even at that time when he (the Emperor) having made peace with France, thought that he had settled the Christian world, he had received such Letters, as he could never have expected from the Father of the Church: and he thinks, these had been written by advice of them all; this (said he) is the more grievous, that such Letters were brought from the Pope and the Fathers, pillars of the true religion, threatening war against the Empe. defender of the Church, and who had deserved better of them: for in respect unto them; he had shut his ears against the just complaints of the German-Princes, he had discharged the Diet, which was appointed at Spira.....and now he had sent the copy of the Popes Letters unto them, to the end, that they after consideration would aid the Christian commonwealth now fainting, and put the Pope from such dangerous courses; or if he will not, that they would admonish him of his duty, and exhort him to call a general Council; or if he refuse that, or delay it for a longer space than is expedient, he entreates that holy Senate, that they would call a Council so soon as may be; but if they also will accept his just demand with deaf ears, it lieth on him according to his authority, to use all just and convenient remedies. Those Letters were delivered unto the College Decemb. 12. Before that time, to wit, September. 20. the Columnenses (the chief Citizens, perceiving that Clemens sought only his own interest) came unawarrs into the Vatican, (none resisting, because all men did hate the Pope, said Onuphr.) and plunderd it. The Pope prayed Hugh Moncata (one of those his enemies) and obtains liberty upon such conditions, as they would demand. When he was free, he could not digest such wrongs, and recalled his Army from Milan, under pretext, that then all things were settled: but so soon as the army was arrived, he thundered his curse against the Columnenses, and interdicted all men of their company, and puts Cardinal Pompejus from the Senate. The Cardinal was then at Naples, and there published his appeall unto a Council; he shows not only the iniquity and nullity of the Popes censure, but the necessity of the Universal Church, which is brought solow, that it cannot be healed, unless both head and members be reformed by means of a Council; and he summoned Pope Clemens to appear in the Diet, which the Emperor had appointed at Spira. Then Clemens was full of thoughts: for (saith Pet. Soave) he could not endure the name of a Council; not only for fear of diminishing the Papal authority, and curbing the interest of the Court, but more upon contemplation of his personal condition: for howbeit, when he was made Cardinal, the Pope Leo, would have proved that there had been a contract of marriage between Julian and his mother, yet all men knew (said he) that his proofs were false [and some write, that Clemens was the son of Leo] and albeit no law forbids that a bastard may be Pope; yet it is commonly thought, that such a dignity cannot consist with such a defect: likewise he was afraid of the Emperor, that he would take part with his enemies; but most of all, that the Cardinals knew well, and could easily prove by what means he had purchased the triple Mitre; and how rigidly Simoniacal elections were discharged by Pope Julius II. so that he feared the like to befall him as it had happened unto Pope John XXIII. But as is it said, Inter arma silent leges, the next year there was no motion of a council: because the Vice-Roy of Naples, alleging that the Pope had violated the articles of the late agreement, and at the motion of Pompejus, brought an Army to Rome; and on the other side the Duke of Burbone (being exiled out of France, and therefore a fitter) General of the Emperors Army in Lombardy, brought about 14000. Germans (whom they called Lutherans) with a promise, that they shall have the plunder of Rome, whether so much gold is brought from all Europe. Clemens agreeth with the Vice-Roy in March: he gives him 50000 crowns; he absolves the Columnenses, and restores the Cardinal Pompejus. Then in May the Duke comes, pretending that he is going into Naples, and craveth refreshment unto his Army. The General of the Gwelphes threateneth, that if he go not away quickly, he will sweep him from his horse with a bullet. Then the Duke pitcheth his camp in the field Sancto. he was repulsed two several days, and the third he carrieth it : his thigh-bone being broken in the assault, he died: nevertheless the soldiers enter the City, and spare neither priest nor prelate, nor had they spared the Pope, if he had not escaped into Hadrians tower: but they ceased not from reviling him. Rome never saw so do lefull a day (saith Onuphr.) nor did the Goths, Vandals nor Lombards so much harm unto it: for they ranged up and down, plundering all, until the Pope rendered himself: they keep him prisoner: because of the pestilence and scarcity of victuals they went to Narnia, and return in September: they threaten to burn the City, if the Pope will not pay them their wages. Guicciardin Lih. 18. saith, the Pope redeemed himself for 400000. Ducats. In the mean time Letters come from the Emperor, excusing himself of all that was done, and commanding the soldiers to let the Pope go free. Nevertheless they will not obey, until they receive their wages, seeing their General was gone, of whom only they could crave it. The Pope gathereth what ornaments were left in the City, that money may be coined for them: and because that was not enough, three red Capes were proffered to be sold, that who would buy that honor, might bring gold, Onuphr. Then the Pope returns answer unto the Emperor, that he never thought but good of his affection. and persuades himself thereof, &c. The next year was a treaty of peace betwixt them two, and An. 1529. Charles was crowned by him. In the year 1528. the confederate Princes dealt earnestly with Clemens, that then he would demonstrate the sincerity of his mind in that league he hath made with them; especially that he would excommunicate the Emperor, and expel him both from Naples and the Empire. But he feareth, if the French, Venetians, and other confederates were Masters of Italy, they would mantain the liberty of Florence (which in time of these broils they had usurped) and he was more desirous to regain that City, then to revenge the wrongs, the Emperor had done him: but he said unto them, that for that time he was poor and unable to do anything; and if he would attempt to take the Empire from Charles, it were but a provocation unto Germany, to take unto themselves the authority of choosing the Emperor. And therefore he would lay aside all thoughts of Seculare affairs; and only set himself to restore the Church, and to convert the Lutherans; and for that end he would go into Germany (for he was very cunning in dissembling, saith Pe. Soave) Some hearing him, said, his afflictions had wrought well for his amendment: but what he did afterwards, begott another opinion in their minds. And in the mean time he was treating with the Emperor that he shall bring his brothers son Laurence Medices into possession of Florence, and when the Emperor comes to be crowned, they shall accept one another with the former solemnities and ceremonies; and that the Emperor shall with arms compel the Lutherans unto the obedience of the Roman Church. This last was the greatest difficulty; but when they had agreed in other things, they conclude this in general terms, that in reducing the Lutherans unto the Church, the Pope shall use all spiritual means, and the Emperor shall use temporal; but if those be pertinacious, the Pope shall do his best, to cause other Princes to aide him. On the other side the Pope renounceth all pretensions unto the Kingdom of Naples, for only giving one white horse in name of fee-farm; and he gives him the patronage of 24. Cathedral Churches, and passage unto his soldiers through his Lands. When this treaty was closed, the Pope was joyful, and all men almost did wonder, that he who even now was nobody, was so soon advanced to his former grandeur; especially the Courtiers said, It is a miracle, showing God's favor toward the Church. Te. Soave. When the Emperor was at Bononia, he was earnest with the Pope to call a Council: but the Pope had no liking of it, especially as it was craved, to be free, and beyond the Alps; and the rather, because he had observed, how the Bb. were intending to have in their power the Collation of Benefices, preventions, advocation of pleas, dispensations, absolutions and such other things: all which with a great part of the Ecclesiastical jurisdiction the Roman Court had drawn unto themselves to the prejudice of the Prelates. Therefore he bendeth himself to divert Charles from that purpose. and saith, A council will be prejudicial unto his Emperial authority: for there be two sorts of people infected with that Lutheran pest, the commons, and the Princes: the Commons are bewitched with the allurements of their teachers: but a Council is not a mean to deliver them from these enchantments, but it will rather open a door unto them to attempt greater liberty; and they will rather bow under authority, when they are pressed with your decrees: if they obtain liberty to search into the power of the Church, they will by and by pry into your Secular power: therefore it is easier to refuse their first demands, then, if you once yield unto them, to resist their rushing afterwards, with any reason. As for the Princes, they make no account of piety or God's worship, but gape for the Church-goods and absolute dominion, that when they are quitt of the Pope, they may next shake themselves free of your yoke: possibly as yet they have not seen these mysteries: but if they shall once smell of them, they will assuredly aim at this mark. It is true, the Pope shall suffer great loss, if Germany fall away, but the loss of Austria shall be more: and therefore while the greater part of the Princes are still at your devotion, you must look to it in time, and no way suffer the edge of your authority to be blunted: remedy must be speedily applied, before the number of the rebels increase, or they understand the advantages of their falling away: and nothing is more contrary unto celerity, than a Council: for it requires a long space of time, in which nothing can be effectuated; and many impediments must be removed, arising from the manifold pretenses of men intending to retarde, hinder, or to make the Council null: and those are many. I know, they say, The Popes have no liking of a Council for fear of curtailing our power: but that respect did never enter into my mind: for I know, that our authority is from Christ immediately, according to his promise, The gates of hell shall not prevail against thee: and I have learned by experience of former times, that Papal authority was never minished by a Council, but rhe Fathers being obedient unto Christ's word, did acknowledge, that we are absolute, or tied no way. Or if any Pope in humility, or modesty, or upon any other account, have not used their just power, they have been entreated by the Fathers to resume their place. If you will read ancient records, you will find that when a Council hath been called against heretics or upon any other occasion, the Popes have always increased in their power. And if we would lay aside the promise of Christ, which is the only foundation of our power, and speak only of human reason, seeing a Council consists of Bishops, the authority of the Pope is necessary unto them, that under it, as a buckler, they may be safe from the injuries of Princes & people. Yea and Kings and Princes, which know the art of ruling, are most Zealous of Apostolical authority, because they have no other way to suppress Bishops. And I know as certainly, as if I were a prophet, what shall be the issue of a Council: for they who cry for it, if their opinions be condemned, will devise some what against itsauthority: and so your Cesarean power being weak in other Nations already, shall turn to nothing in Germany: but the Papal power, though it fail in Germany, shall increase in other places of the world You may believe me the rather, that you see, I make no account of my own interest, but only to see Germany restored unto the Church, and due obedience rendered unto Caesar. Nor can this be, unless you go quickly into Germany, and by your authority put the Bull of Pope Leo, and the Edict of Worms into execution, &c. It became not the Frier Julius Medices (this was his name ere he was Pope) and far less Pope Clement to use such reasons [saith Pe. Soave: but he meaneth such a heap of lies] but they prevailed with Charles, because he was aiming at a more absolute power, than his grandfather or his great-grandfather could attain; but especially he was so advised by his Chancellor Cardinal Mercurius Gattinara, unto whom the Pope had made many large promises, namely, a red Cape unto one of his cousines at the next election. And Clemens sent a Nuntio unto King Ferdinand, with charge to deal earnestly with him, that there be in the Diet no dispute nor determination in matters of religion, nor any decree for calling a Council: and because he knew, that Ferdinand was of greatest credit in Germany; to have his favor, he gives him power to lay a tribute upon the Church-men in Germany for advancing the war against the Turk, as also to apply unto this use whatsoever Silver or Gold there is on the ornaments of the churches. Of the Diet at Ausburg, it follows in C. 3. Sect. 27. When Clemens understood, what was done there, it vexed him, that the Emperor had suffered the Confessions to be read publicly, that he had determined anything in matters of religion; but more, that the Prelates had given way; and it grieved him most of all, that the Emperor had promised a Council, and determined the time, which belongeth to the Pope alone; and so now the first place is given unto the Emperor, and the Pope hath but the second place. And hence he did conclude, that seeing so little hope was appearing from Germany, he must think on another remedy: and seeing what is done, cannot be undone, he resolves to conceall that it is against his will, but will rather commend it as done by his authority. And so Decemb. 1. he writes unto Kings & Princes, that he thought to have extinguished the Lutheran heresy by the presence of Caesar in Germany; but seeing now he understands that they are rather hardened, he had resolved by advice of the Cardinals to call a Council, as his predecessors had done in such cases; and he exhorts them either to come personally or prepare their deputes, when he shall determine of the time and place in Italy. But (saith Pe. Soave) few were deceived with this fraud, seeing all men knew, that such an invitation to a Council, whereof neither time nor place was defined, was but an affected imposture. In prosperity and adversity this Machivilian sat 11. years: when he was dead, the Court had no small joy, because of his avarice, austerity and cruelty, that he had exerced continually, but especially in time of his sickness, so that he was odious unto many, saith Pe. Soaue. When the See is vaking, the Cardinals are wont to prescribe some articles of reforming the Papal power, which they swear to observe precisely, if any of them shall be chosen; albeit it is known by experience of all ages, that none of them hath a purpose to observe that oath: for so soon as they be invested, they profess, that they could not be tied, and they are absolved by their assumption. So at that time it was one of the articles, that he who shall be chosen, shall call a Council within a year.

III. PAUL III. Had been Dean of the College of Cardinals many years, and would seem, not to be afraid of a Council (as Clemens was) but to be desirous of it: and ere he was crowned, he propoundeth in the first meeting, that it is necessary to hold a Council, seeing otherwise peace cannot stand among Christian Princes, nor can heresies be rooted out: he appointeth three Cardinals to advise upon the place, time and other circumstances, and to give their Overtures in the first Consistory after his coronation; and (to lay the blame of opposition upon their side) he saith, Seeing a Reformation must be of the Church, it were most expedient, that the Cardinals from that present time begin to reform themselves rather than be reformed by others; neither can there fruit be expected by a Council, nor can the decrees have any authority, unless they go before by their good example. In the first Consistory Novemb. 12. he speaks of this purpose again. They thought, he spoke ingenuously: but some did smell out his policy, because he had appointed three the most unfit men of all the number, to consult of this. But in December he took away all fear from them: for then he created a Cardinal Alexander Farnesius the son of his own bastard son, and another Guido Ascanius Sforza the son of his bastard Daughter, the one being 14. years old, and the other 15 years. Then the Cardinals had enough to object, to wit, their childhood. January 16. An. 1535. he had a large speech in the Consistory, that the Council can be delayed no longer, lest all men think themselves deceived with words: and he sent his Nuntio's unto Princes, showing his resolution; and that he judgeth Mantua the fittest place: he said, There were but two ways of dealing with the Protestants, force, or allurements; he judgeth the later, the better, and he will refuse no condition of accord, saving his Papal dignity. Vergerius goeth into Germany (as followeth in Cha. 3.) and returning the next year, saith, There is no hope to win Luther and his followers: they must be oppressed by arms. For his service he is made a B. in Istria; and immediately dispatched unto the Emperor in Naples. Charles hears his report, and hasteneth unto Rome. At this time Louis Sfortia Duke of Milan was dead without children, and the King of France professeth to recover it with a strong hand. Charles telleth this unto the Pope. who answereth. It were better for him to subdue the Protestants in Germany; and himself with the Venetians will persuade Francis to desist. Pe. Soavesaith, The Pope professeth the destruction of the Lutherans, but his purpose was rather that an Italian should be Lord of Milan. But Charles did understand what he meant, and intending Cretizare cum Cretensi, said, he would do so: yet thought it not expedient, to raise up so many enemies at once: and adviseth the Pope to call a Council, that so the world may see, they had used all means of peace before arms. The Pope seems to be well pleased, because wars were begun in Pymount, and certainly will come into Italy, and when the Council is summoned, he will have a fair pretence to guard the Council under show of custody. So he calleth a Council to assemble at Mantua May 27. in the year 1537. and also gives commission unto four Cardinals and some bb. to Reforme the Paenitentiaria, Dataria & Court of Rome; threatening his curse against all, that shall disobey them. But nothing was done; and men of judgment said, No better was to be expected of the Council called so unseasonably in time of war between the Emperor & France Pe. Soave in Hist. Conc. No Nation would consent unto this Council; nor the Duke of Mantua, unless the Pope would give him money to hire a guard of soldiers. The Pope was glad, that others had refused, when he had offered it; and to show his readiness, he appoints to convene against Novemb. 1. but he nameth no place. Henry VIII. King of England by a published Declaration, shows, that he is desirous of a Council, but he will neither go nor send unto any called by the Pope, seeing now he hath no correspondence with the Pope, and it is not a new thing, that the Pope deceives the world, as now he blameth the Duke of Mantua, but who seeth not that it is but to delude men? as also that he calleth a Council, and nameth not the place? and seeing now there is no hope of a free Council, he judgeth it best, that every Prince reform Religion with in his own dominion: Or if any will show a better way, he will not refuse it. In Italy also many said boldly, that albeit the Pope lay the blame on the Duke of Mantua, yet it is the Popes only fault, as appears, by that nothing is done in Reformation of Rome, albeit he had made a show of it, when the Council at Mantua was proclaimed; and none other had opposed that work. To wash himself of this imputation, he gives a charge again unto four Cardinals and 5. Prelates, to search out the maladies, and apply remedies with all diligence. Now these gather the heads of Reformation in write, and do present them unto the Pope where in they show a threefold cause of all the maladies, the proneness of PP. to hear flatterers, their readiness to derogate from former laws; and the neglect of Christ's command to take no gain for spiritual things. Then more particularly they observe 24. abuses in the administration of Church affairs, and 4. in the Roman Government; In the ordination of Clerks, collation of Benefices, pensions, permutations, regressions, reservations, pluralities, commenda's, non-residences, exemptions, deformation of Regulares, ignorance of Preachers and confessors....then they came to dispensations, first of them that were married, then to marry within degrees forbidden; dispensations of simony, of granting confessionals, and indulgences; dispensation of vows, of changing testaments, tolerating whores, neglect of alms-houses and many more such. The Pope gives these Overtures unto the Consistory: where somesaid, it was not a time to reform these things, seeing the Lutherans would boast, that they had caused the Pope to enter upon a Reformation, not only of abuses, but of laudable rites. John Peter Caraffa Cardinal of Theate said, a Reformation is necessary, nor can it be omitted without great offense; as evil should not be done, that good may come of it, so necessary good works should not be omitted for fear of evil, that may follow. The Pope inclineth the first way, and commandeth, that all be buried in silence. Nevertheless the Cardinal of Capuasent these heads into Germany, which, some say, was done by advice of the Pope, to the end, many might conceive hope of a Reformation in Rome. Pe. Soave ibid. When November was approaching, the Pope by his Bull nameth Vicentia to be the place of the Council, and because winter is at hand, he nameth the first day of May in the year 1538. to be the first day of assembling. At that time he sent his Legates to Vincentia, and he went to Nice in Liguria, under show to make concord between the Emperor and Francis, but as some said, to persuade them both to quit Milan unto his son. He dealt with them to send Prelates unto the Council: they had excuses, and he was easily contented. When he could effectuat nothing, he returns, and recalls his Legates from Vicentia, and by his Letters dated July 28. he prorogated the Council unto Easter in the next year. Pope Paul had been oft advised by the Cardinals to accurse King Henry VIII. but he judged it safer, to keep up his sword, than draw it, when he knew it could not pierce, (as certainly it is effectual according as men do conceive of it) But now King Henry had not only beheaded Cardinal Fisher (this was an eye-sore to all the Cardinals) and published books twice against the Popes authority of calling the Council, but lately also he had summoned Saint Thomas archb. of Canterbury (who had suffered death in defense of Papal authority, and was Canonized by Pope Alexander III. and since the year 1171. had been worshipped in the Roman Church) to appear in Court, had condemned him for treason, and in pursuit of the condemnatory Sentence had caused the hang-man to take up his relics, and burn them, and throw the ashes into the river, and had escheated all the treasure and ornaments, that were dedicated unto S. Thomas; And the Pope (having now some hope by conference with the King of France at Nice, that if he had peace with Caesar, he would invade England;) Upon Decemb. 17. An. 1538. accurseth Henry, and ordains, that all his favorers shall be deprived of all honors and goods; he commandeth all his subjects, that they acknowledge him not as their Lord; and all foreigners, that they have not any commerce with English men; and all Princes, to rise in arms against him, and take his King om and goods for their prey. But what place this curse had, it appears (saith Pe. Soave) by the Leagues, that the Emperor, the French King, and other Princes made with King Henry not long thereafter. When the Pope heard, that the Germans were seeking a Conference of Divines, he propoundeth this unto his Consistory, and said, It was necessary to determine something concerning the Council. Some Cardinals said, Nothing could be concluded, until the Princes were reconciled. Others more politick said, There was more danger to be feared from National Conferences than from the Council; and therefore it is more safe not to cast off a Council, but to suspend it at the Popes will indefinitely; and so if any danger were appearing from any National Council or Conference, he might prevent it, by appointing time and place. And so Juny 11. by a published Bull the Council was suspended til the Pope should appoint time and place. In the year 1541. he promised unto the Emperor to hold a Council the next year, and he would send a Legate unto the Diete at Spira to advise of the time and place; and he shown his opinion to name Vicentia. He acquaintes the Venetians with this purpose. They refuse, because they had lately made peace with the Turk, and if they consent that the Council be within their bounds, where they will treat of war against him, he will say, that they conspire against him. When the Emperor came into Italy, Paul meets him at Busset by Parma, and dealeth with him to give the Duchy of Milan unto his son's son, which had married Margarite the Emperors base Daughter; and if he would do this, the Pope proffered to enter into league with him against France; to give 150000. crowns yearly for some years, and make some Cardinals of his nomination. The Emperor demandeth 1000000. crowns presently, and as many within a short space. This he refuseth. The Emperor spake not of the Council, because he had made it clear, that the stay was not his fault, and he thought on other remedies after the war. They parted in show of friendship: but from that time he inclined more to aid France. While he is so full of doubts, he understandes that the Emperor had made a league with Henry VIII. against Francis: then he thinks it necessary to join with France. The Emperor is informed, how hardly the Pope had taken with his league, & sent him answer, that Francis had made a league with the Turk, and by his aid the Turks Navy had spoiled the sea-towns of Naples; and why may he not then make a league of just defense with him, who is a Christian, albeit he deny the Pope to be the head of the Church; yea and with the Popes express consent Francis had sought aid of the Protestants, which are more adverse unto the Pope than the King of England is: The Pope should ex officio have accursed the French King, when he heard of his league with the Turk: but it is clear: that he is an accepter of persons: for when the Turkish Navy did assail and spoil other parts of Italy, they did no harm unto the dominions of the Pope: and when they came to Ostia for fresh water, and the Romans were amazed at the report thereof, the Cardinal of Carpo, who at that time of the Popes absence was his Vicar, told the Citizens, they needed not to fear. But it did provoke the Pope yet more, that the Emperor would not permit his Legate Cardinal Farnesius to go unto the Diet at Spira; and had decreed concerning religion w • thout his knowledge, yea to the evident contempt of Papal authority. And again more, that when in September An. 1544. Charles and Francis were reconciled, Charles propounded this condition, that they should both restore the old religion, and amend the Court of Rome, whence as from the fountain all these evils had flowed; and to this effect they should force the Pope to assemble the Council. But the Pope did not fear their purpose to reform the Court, because he knew, they had contrary ends, and he knew, how to divide them, when they came to the point and to make his own advantage. Only this did vex him, that it shall be said, They did force him to assemble a Council. Therefore he resolves to dissemble all his offenses, and prevented their solicitation by proclaiming the Council at Trent against March 15 and in the same Bull he exhorts the whole Church, to give thanks for the peace between the two Monarchs, whereby they may the more safely convene. He knew the time was short, but he did it purposely, that in the beginning his creatures might have the more power, to prescribe the order of proceeding, &c. How he carried himself towards the Council, I remitt unto that chapter of the Council. When he could not bring the Protestants unto submission, he kindled the wars in Germany An. 1546. Onuphrius writes, Since the Pope was fallen from hope of purchasing Milan, he was not a little displeased with the Emperor, and feared that he aimed at the Empire of Italy; as also he and his faction had so stiffly opposed themselves against the Presidents in the Council, neither would Charles confirm the Duchy of Parma and placentia unto the Popes son Peter Loisius: nevertheless they kept an outward show of amity, and covenanted Juny 26 in this manner; For so much as Germany hath continued these many years in errors, that great danger is thereby to be feared: for eschuing whereof the Council was called at Trent, and the Protestants do reject it; therefore have the Bishop and Emperor for God's glory, and safety of the common wealth, and namely of Germany, concluded between themselves, I. that Caesar shall prepare an Army & all things requisite unto war in the month next following; and those who refuse the Council, and maintain these errors, he shall reduce them by force of arms to the old religion, and obedience of the Holy See: yet so that he shall use all means to bring this to pass without war, but make no peace nor composition with them, prejudicial to the Church or religion. 2. The Pope besides 100000 Ducats which he hath delivered already, shall lay down so much more at Venice, which his Lieutenent shall thereafter employ on the wars, and no otherwise; and if no war shall be, he shall receive his money again: he shall also furnish unto these wars 12000 foot men, and 500 horses, at his own charge for an half year, over which he shall place a Lieutenent, and Captains: and if it happen, that the wars be ended before six months, the benefit shall belong unto the Pope. 3. For preparation and furnishing unto these wars, it shall be lawful by the Pope of Rome's permission, unto the Emperor to take the one half of the Church-goods in Spain, and to sell as many lands in Spain, as shall amount to 500000 Ducates, &c. Sleida Comm. lib. 17. The Emperor in all his Diets and at other occasions professed, that he undertook these wars, only because the Princes denied him civil obedience (which they did never refuse, if he would have given them liberty to profess the Truth of religion). But the Pope in this league and his Bulls written unto Germany, professed the only cause of religion. Thus they made different pretexts; to the end, each of them might bring the other into distaste, and if they could attain so much, or overthrow the Protestants, they were in part satisfied. At the same time the Protestants, did publish in writ, that they waere advertised by men worthy of credit, how that the Antichrist of Rome an instrument of the Devil and author of this war, as in former times by his hired servants, set many towns of Saxony into fire, so now he hath sent others to infect their wells, that he may destroy by poison, what he cannot so easily bring to pass with the sword: wherefore they admonish all men generally, but especially their own subjects, to watch and apprehend such men, &c. Within few days John William, son ne to the Electour of Saxony, by letters gives warning, that they take heed unto themselves diligently; for lately an Italian was taken not far from Weinmar, upon suspicion, and had confessed, that he and some others had money given them at Rome in the Bishops name, that with fire and poison they shall do all the harm in Germany, they are able to do, Ibid. lib. 18. When Paul heard, that Charles was prevailing, he recalled his nephew Octavius with his soldiers, ere the war was ended: wherefor Charles was offended; and not long thereafter the Viscount of Milan killed Peter Loisius, and took Parma & Placentia. Then was the Pope so over whelmed with grief, that the took a fever, and died on the fourth day, when he had satt 15 years. I do omit his most vicious and incestuous life, as it is written at large by Sleidan from an Italian author; and that Onuphrius testifieth, that he was diffamed for Astrology, and of too great affection to his kindred, whom he did enrich without all shame, and against the will of his Cardinals: but consider, how unlike this Paul was unto the Apostles Paul and Peter: in all his Bouts with these Machivillians Charles & Francis, and in all his Consistories, he never shows any respect unto Christ or his Gospel, but to his private interest only. Novemb. 18. An. 1549. the Cardinals went unto the election: but they could not agree before Februar. 22. In time of their contention, Letters were intercepted, which Camillus Osius the attendant of the Cardinal of Mantua was said to have written unto a friend Annibal Contine, and some vulgar verses of his love to ward him, with such vile words, that they cannot without offense be named. Whereupon arose a report, that some filthy Pope was to come out of that conclave. On the forenamed day

IV. JULIUS. III. was consecrated, who being Cardinal of Bolonia loved out of measure a young man innocentius; and now he caused his brother to adopt him, (that after his name he was called Innocentius demonte) and he made him a Cardinal. It was talked at Rome, and ballades went abroad, how Jupiter loved Ganimedes; yea Julius was not ashamed to talk of the same with the Cardinals. In the year of his election he keeps the Jubilee. Onuphrius writes of him t • us; Albeit he was 70 years old, yet in all the time of his Papacy he waited more on feasts and pleasures, than on the discharge of his most weighty affairs, to the great damage of all Christians: for he, who before was most vigilant in his charge, and by stealth followed his lusts, now being Pope, and attaining the top of his desires, casts off the care of all things and too much followed his pleasures: so men are encouraged unto virtue, not with the beauty of virtue, but hope of earthly advantage.... this was also reproovable in him, that without respect to his place he so delighted in idle talk, that his hearers would blush for shame. He died through intemperance rather than by age; after he had satt 5 years. Ja. Thuan.

V. MARCELLUS. II. would not change his name, to show that he was the same man as before: he lived but 21 days; yet escaped not the blame of covetousness, saith Onuphrius. He was wont to have histories read unto him at table: once hearing what Pope Urban IV. had said of the misery of PP. he striketh the table with his hand, and said, I cannot see, how a Pope can provide for his own salvation. Thuan. Lib. 15.

VI. PAUL IV. being 79. years old was crowned, with the grumbling of all men: they feared his severity, saith Onuphry: when he knew it, he spoke fairly unto the Cardinals and studied by liberality to procure the favor of the people: and when he was secured, he shown himself in his colors, and began to perform what he had been devising before: therefore was hated of all men, He made a show of reforming some abuses in the Court, that he might some way satisfy the exceptions of the Lutherans: but his shows made him not so acceptable, as his deeds made him odious. He deprived many Clerks, because they had entered by simony: but it was for his own gain, and the hurt of many. Idem He had most arrogant conceits, and thought by his sole authority to prevent all incommodities without the aid of Princes. When he spoke with any Ambassador, he often boasted, that he was superior unto all Kings, and would not keep familiarity with any, he had power to change Kingdoms, and was the successor of such as had dethroned Kings & Emperors, and spared not to say in Consistory, at table, and elsewhere, that he acknowledged no Prince to be his companion, but all must be subject unto his foot Pe. Soave lijst Lib. 5. When he heard, that liberty of religion was granted in Austria, Bavier, Prussia, Poland, &c. he thought to overturn all by a general Council at Lateran: and did intimate it unto the Emperor and Princes, not for their advice (said he) for they must obey, but of courtisy: (he knew this would not please them, he would let them see what his See could do, when they had a Pope of courage) and if Prelates would not come, he would hold the Council with the Prelates of Rome: for he knew his own power. Ibid. He gave some Privileges unto the City: for which the Romans would give him Divine honor, until they found that it was but a deceitful bait: for he undertook wars for the Kingdom of Naples, whereby he provoked not only the Romans, but all the Princes of Europe (except the King of France whom he had persuaded to break his league with the Emperor) with new factions, and through his fault all Compania and Latium were brought under the command of the Spaniard (for Duke d'Alva Governor of Naples chose to invade rather, than to be invaded, and he might have taken Rome, if he had followed his victory An. 1556) and the treasury of the Church being emptied, Paul imposed & severely exacted most grievous taxes, whereby he procured more hatred, and was forced at last to seek peace. Amongst his articles of the league with France, it was one, to create more French Cardinals (that so a French Pope might be chosen after him) but in the beginning of the year 1557. he created neither so many nor such Cardinals as he had promised: he excused himself, that all his clients were no less affected toward France, than the French were, and within few days he would create more, because he hath a purpose to bring some Cardinals into the Inquisition, and so the present number shall be diminished. But all that year he was encumbered with the war, and when the French Army was recalled, he thought to satisfy the Romans and the Cardinals by an unexpected conceit, to wit, by degrading his own kindred (whom he had advanced with the male contentment of so many) and he was earnest in the Inquisition, so that many fled into Geneve, and into woods. Onuphrius (an eye-witness) testifieth, that he tormented many of all estates without difference of age, and not without great blame of cruelty. When he lay sick, he sent for the Cardinals and exhorted them to be mindful of the Inquisition, which is the pillar of Apostolical authority, said he. His breath was no sooner gone, when the people of the City broke up all the prisons, and set them on fire after the prisoners had escaped; and the Monastery of the Franciscans ad Mineruam was hardly saved from violence. They had set up in the Capitole his portraiture of white marble, when he gave them the liberties; but then they threw it down, and cast it thorough the streets, till it was defaced and broken; and would have done so with his body, if some had not kept it by power: Lastly a proclamation was made that the badges of the Caraffes, (a family in Naples, of which he was descended) whither painted or carved, should be demolished within Rome, under no less pain than of treason Jac. Thuan. Hist. Lib. 23. He died August. 18. An. 1559. The Cardinals assemble unto the election: capitulation was made, that the Council of Trent shall be restored for the necessity of preserving France and the Nether-lands, together with the open departure of High-Germany, and England. Here unto all the Cardinals did swear and subscribe: but all in vain (as follows Ch. 5.) until other occasions intervene.

VII. PIUS IV. was not sooner enstalled, but he gave out a mandate to burn all books of Lutherans: this command was executed in many places. Osiander. cent. 16. par. 2. Lib. 3. c. 35. He imprisoned Cardinal Caraffa, and his brother Duke of Pallia (by whose aid principally he had attained unto the Papacy) and some other Cardinals. He caused to hang the Duke in Hadrian's tower (after he had craved liberty to say once the seven Penitentiall psalms) and beheaded the rest in the new tower. And for filling up the number again, he created new Cardinals of his own kindred: amongst whom was John the son of the great Duke being 14 years old, and Mark de Embs, whom he made Bishop of Constance, so learned, that when the Emperor Ferdinand said unto him, decet vos esse piscatores hominum: the Bishop understood not what he said, and answered in Dutch to another purpose Ibid c. 44. The Duke of Savoy would have given liberty unto the Waldenses within his bounds: but Pope Impius would not suffer it, and did contribute to take arms against them, Histor. Council. Trid. Lib. 5. In the year 1561. he shown more than beastly cruelty against the professors of Truth: for in Monte alto a town of Italy he imprisoned 80. men whom they called Lutherans, and caused the hang-men cut to their necks, as a cook doeth with a hen, and left then wallowing in their blood. Some suffered with immovable constancy: some were a little dashed, when they saw the bloody knife in the hatkster's teeth: yet none of them would recant. He practiced the like cruelty in two towns of Calabria, to wit, S, Sixti & Guarda: where he hired the Marques of Buciana (and gave a red hatt to his son (to be his executioner. Osiander ibi. c. 37. & 45. ex Henricpe & Nigrin. He would in time of the Council have made a General league with all the Princes and Estates against the Protestants wheresoever; and this he did intend, to ensnare all the Princes; and thought that none of them durst refuse, if upon no other account, yet ro save themselves from suspicion. But when he had sent his Nuntio unto them severally, none of them would consent; everyone had their own excuse; and a common one, was, the hindering of the Council: and yet (saith Pe. Soave) many thought, the raising of the Council had not been displeasing unto him, seeing he did always furnish occasions of fomenting that opinion. Of his relation unto the Council, more follows, in that place. After the Council, he published a Bull, which is annexed to the Canons of the Council: out of it I have extracted these words;