Part 5

It was commonly reported, that in case the noble Senate of _Berna_ hadde not prosecuted the matter with great constancie, and courage, the Cleargie woulde haue cloaked all the knauerie, and haue sette the authors at libertie. For they had greate cause to doubte, as it after came to passe, lest they should loose their credit and authoritie amongst many of the orders of Monks, and that these things whereon the Popedome resteth, as it were vpon pillers, should now be had in great suspition with all men. For it is most euident, that after the impietie, deceit & wickednesse of these Monkes began to be knowne abroad, the opinion of the Cleargie began to decaie, and to be suspected more and more euery day, of good and godly men: when as they sayd this or that soule required their helpe: that tapers lighted of their own accord: that this or that image spake, wept, or moued it selfe from place to place: that this or that Saint endowed their monasterie with precious reliques: or that Crosses were sprinkeled with the blood of Christ: yea and although they had obteined confirmation of these matters from the Pope, yet notwithstanding many afterwards would in no wise beléeue it to be so. Likewise they would not bee perswaded, that this holy father falling into a traunce, saw any miraculous things: or that =Francis= and =Catherin= of _Sena_, bare the markes of Christes fiue woundes in their bodie.

Furthermore, not without great cause, men began to doubt of transubstantiation of bread into the body of Christ, sith they had so often poysoned the Sacrament: and also of those things which they chaunted vpon with open mouth, touching pardons, vigilies, orders, purgatorie, holy water, and satisfaction. For that we let passe many things, it is clearer then the daylight, euen by this historie, that many things haue bene beaten into the peoples heads touching these foresaid matters, which were only deuised and inuented by these idle bellies.

CHAP. VIII.

Of a counterfait and deceiuing spirit at _Orleance_ in _France_.

And that no man thinke the Friers Preachers alone to haue bene so bolde, and wicked, and so readie in deuising so many monsters, let vs hearken a while to a notable historie of the =Franciscan= Friers, reported by =Sleidane= in the ninth booke of his Commentaries, concerning the state of religion and the Common wealth in the time of =Charles= the fifth.

In the yeare (saith he) of our Lord 1534. the =Franciscan= Monkes played a bloodie and deadly pageant at _Orleaunce_ in _France_. The Maiors wife of the same Citie, when shée died, commaunded in her will, that she shoulde be buried without any pompe or noyse, solemnely vsed at that time. (So also =William Bude=, a rare and singular ornament of _Fraunce_, lying on his death bedde at _Paris_, in the yeare of our Lord 1540. in the month of August, left commaundement with his friendes to bury him without any great solemnitie and pompe.) The womans husband, who reuerenced the memoriall of his wife, did euen as she had willed him, and because she was buried in the Church of the =Franciscans=, besides her father and grandfather, gaue them in rewarde only sixe Crownes, whereas they hoped for a farre greater pay. Shortly after, it chaunced that as he felled certaine woods, and solde them, they desired him to giue vnto them some parte of it fréely without money: which hee flatly denied. This they tooke very gréeuously, and whereas before they misliked him, they deuised this meanes to bee reuenged: forsooth to report that his wife was damned for euer. The chiefe workemen and framers of this tragedy were =Colimannus=, and =Stephanus Atrebatensis=, both doctors of diuinitie, and =Colimannus= a great coniurer, hauing all his implements in a readinesse, which he woonted to vse in such businesse: and thus they handled the matter. They place ouer the arche of the church a yong nouice: he about midnight when they came to mumble their praiers (as they were wont to do) maketh a great rumbling & noise: out of hand the Monks began to coniure & charme, but he answereth nothing, then being required to giue a signe whether he were a dumbe Spirit or no, he begins to rumble and stir again: which thing they tooke as a certaine signe. Hauing laid this foundation, they go vnto certain citizens, chief men and such as fauored them, declaring that a heauy chaunce had hapned at home, in their monasterie, not shewing what the matter was, but desiring thē to come to their mattens at midnight. Whē those citizens were come and that praiers were now begun, the counterfeit spirit beginneth to make a maruellous noise in the top of yͤ church, and being asked what he meant, and who he was, he giueth them signes that it is not lawful for him to speak: Therfore they commaunde him to make aunswere by tokens and signes, to certaine things they woulde demaunde of him. Nowe there was a hole made in the vaute, through the which he might heare and vnderstand the voyce of the coniurer: and then had he in his hande a little boord which at euery question he strake in such sort as he might easily be heard beneath. First therefore they aske him whether he were one of them that had bin buried in the same place, afterwards they reckning vp many by name which had bin buried there, at the last also name the Maiors wife: and there by and by, the Spirit gaue the signe that he was her soule. He was further asked whether he were damned or no, and if he were, for what desert or fault? Whether for couetousnesse, or wanton lust, for pride, or want of charitie, or whether it were for heresie, and for the secte of =Luther= newly sprung vp? Also what he meant by that noyse and sturre he kept there? Whether it were to haue the bodie now buried in holy ground to be digged vp again, and to be laide in some other place? To all the which points, he answered by signes as he was commanded, by the which he affirmed, or denied any thing, according as he strake the boord twise or thrise togither. And when he had thus giuen them to vnderstand, that the very cause of his damnation was =Luthers= heresie, and that the bodie must needs be digged vp againe, the Monkes request the citizens (whose presence they had vsed) that they would beare witnesse of those things which they had séene with their eyes, and that they would subscribe to such things, as were done a fewe dayes before. The citizens taking good aduise on the matter, least they should offend the Maior, or bring themselues in trouble, refuse so to do: but the Monkes notwithstanding take from thence the swéete bread, which they call the host, and body of our Lord, togither with all yͤ reliques of saints, and cary them to an other place, & there say their Masse. The bishops substitute iudge (whom they call =Officiall=) vnderstanding this matter, commeth thither accompanied with certain honest men, to yͤ intēt he might know yͤ whole circumstances more exactly, & therfore he cōmandeth them to make cōiuration in his presence, & also he requireth certaine to be chosen to go vp to yͤ top of the vault, and ther to see whether any ghost appeared or not. That =Stephanus Atrebatēsis= stifly denied, and maruellously persuading yͤ cōtrary, affirmed, that the spirit in no wise ought to be trobled. And albeit the =Officiall=, vrged thē very much, yͭ there might be some coniuring of the spirit, yet could he nothing preuail. In the mean while that these things wer a doing, the Maior, whē he had shewed the other iustices of the citie, what he wold haue thē do, tooke his iorny to the king, and opened the whole matter vnto him. And because the Monks refused iudgement vpon plea of their owne lawes and liberties: the king choosing out certaine of the Aldermen of _Paris_, giueth them absolute and full authoritie, to make enquirie on the matter. The like doth the chancelor, maister =Anthonius Pratensis=, Cardinall and Legate for the Pope, throughout _Fraunce_. Therefore when they had no exception to alleadge, they were conueyed vnto _Paris_ and there constreyned to make their aunswere: but yet could nothing be wroong out of them by confession. Wherevpon they were put a part into diuers prisons, the Nouice beeing kéept in the house of maister_Fumæus_, one of the Aldermen, who being oftentimes examined & earnestly requested to vtter the truthe, woulde notwithstanding confesse nothing, because he feared that the Monks would afterwards put him to death, for stayning their order, and putting it to open shame: but whē the Iudges had made him sure promise, that he should escape punishment, and that he should neuer come into theire handling, he repped vp vnto them the whole matter, as it was done, and being brought before his fellowes, aduoucheth the same to their faces. The Monkes albeit they were by these meanes conuicted, and almost taken tardy with the déede doing, yet did they refuse the Iudges, bragging and vaunting them selues on their priuiledges: but al in vaine: for sentence passed on them, and they were condemned: that they being caried backe againe to _Orleaunce_, and there cast in prison, should finally be broughte foorth to the chiefe Church of the citie openly, and from thence to the place of execution, where they should make open cōfession of their trespasses. But there chaunced at the very same time a greeuous persecution against the =Lutherans=, which was the cause why that sentence, (albeit was too gentle for so great an offence) was neuer put in executiō. For they feared much, because =Luthers= name was odious euery where, least if any sharpe iudgement hadde passed, they should not so muche haue punished the offenders, as shamed their order: and many supposed that whatsoeuer had hapned vnto them, would haue bin a pleasant and ioyful pageaunt and spectacle for the =Lutherans=. Now the order of the =Franciscane= Friers, hath the opinion of great holinesse with the common people: insomuch, that when they being condemned, were carried to _Orleaunce_, certaine fonde women moued with foolish pittie, followed them to the very gates of the citie, weeping & sighing abundantly. When they were come to _Orleaunce_, and were there cast into diuers prisons, againe they vaunted and bare themselues very brag on their priuiledges, and liberties: and so at the last when they had lyen long in prison, they were in the end deliuered without any greater punishment. All the while they were in prison, they wanted nothing: for there was bestowed vpon them, especially by women, very largely, for to serue for their liuing, and to purchase to them help and fauour. Except these persecutions and troubles, which we spake of before, had hindred the matter, the king (as many reported) was fully determined, to haue ouerthrowne their house, and made it euen with the ground.

This Historie also doth demonstrate and shewe, that Spirits are not alwayes heard, when some men affirme they are.

CHAP. IX.

Of a certaine parish Priest at _Clauenna_, whiche fayned himselfe to bee our Ladie, and of an other that counterfeited himselfe to be a soule: as also of a certaine disguised Iesuite Frier.

[Sidenote: Ioannes Stumpfius.]

To the ende wee may the better vnderstande this matter, I will yet rehearse an other Historie of a certaine parishe Prieste, which chaunced a yeare before the other I spake of, which is sette foorth briefely, but yet truely, by =Ioannes Stumpfius=, in the Germane Chronicles of the =Heluetians=, in the twentieth Booke and eighth Chapter, whereof also many notable men at this day beare suffucient witnesse. A certaine parish Priest of _Clauenna_, (whiche is a Citie neare the Laake or water =Larius=, in the Countrey of _Rhetia_), being farre in loue with an honest and faire mayden, the daughter of a citizen in the same town, oftentimes followed her, as she went vnto her fathers barne: and attempted to haue defloured her, but she euer resisted, and put him backe. In the ende when he saw he could not obtaine his purpose, he priuily stole out of the church a blew cloth, beset with sundry starres, and therwith couering himselfe, saue only that he left his armes & féete naked, which he also berayed with blood, he hideth himselfe without the towne, and there muffling his face with a thinne linnen cloath, méeteth again with the mayd, fayning himself with a counterfeit voyce, to be the blessed virgin =Mary=. Then in many words he declareth vnto her diuers plages, which were shortly like to fall on the Citie, for the heresies of =Luther=, (for at other times also hée had bitterly enueyed against =Luther=, in his open Sermons:) he also commaunded the mayd to shew many things vnto the citizens, touching holy dayes, fastings, generall processions, &c. And amongst other things he added, that there was a certain holy and religious man, whiche had heeretofore asked a thing at her hands in the very same place, which she had hitherto denied him, but now it was her pleasure, if he required yͤ same again, she should in any wise grant it, if she would attain euerlasting life: and yͭ aboue all thing, she must conceale and kéep close this latter point vnto her self. The maydē by & by blazed it about al the citie, that our Lady had visibly appeared vnto her, & foretold her of sundry plagues likely to happen vnto the citie. The inhabitants taking good aduise on this matter, at the last for feare of these imminent dangers and plages, gaue commandement, that three daies shuld be kept holy. In the which time, the mayd, supposing she shuld do high seruice to the virgin =Mary=, fulfilleth the lust of that wicked knaue. This trecherie and deceit being shortly after detected by the wonderfull prouidence of God, the varlet was first beheaded, and afterward burnt in fire.

[Sidenote: Erasmus.]

[Sidenote: Spectrum.]

=Erasmus Roterodamus=, writeth in his two and twentieth booke of Epistles, vnto a certaine Bishop, excusing himself, touching certaine points, which he had moued vnto him, to the ende he should be very circumspect: and amongst other things, making mention there of spirits or wandring soules, he reporteth this Historie. There was (saith he) a certaine parish Priest, who had dwelling with him in his house, a Néece of his, a woman well stored with money: In whose Chamber hee woulde oftentimes conuey himselfe, being disguised in a shéete lyke vnto a Spirite: And then he cast foorth a doubtfull voyce, hoping that the woman would either procure a coniurer for her helpe, or else her selfe make him answere. But she hauing a man-like courage, priuily requesteth one of her friendes to lodge in her Chamber secretly all night. The man being armed with a clubbe insteed of other coniuring tooles, and being well tippled with drinke, to auoyd feare, hideth himselfe in the bedde. Sodainly commeth the Spirit roaring very miserably: The coniurer with his clubbe awaketh, leapeth out of his bedde scant sober, and setteth vpon him. Then the Spirit with his voyce and iesture, beginneth to make him afrayd. But the drunken coniurer soone answered him: If (quoth he) thou be the Diuel, I am thy mother: and therewith catching holde on him, all to beat him with his club, and would also haue slaine him, if he had not chaunged his voyce, and cryed; O spare me for Gods sake, I am no soule, but I am sir Iohn. Which voyce when the woman heard and knewe, she leapes out of her bedde, and parts the fraye, &c. The same =Erasmus= writeth in the foresayd Epistle, that this Priest vpon Easter eue, put liue crabbes priuily into the churchyard, hauing waxe candles on light cleauing to their sides: which when they crawled amongst the graues, séemed to bee suche a terrible sight, that no man durst approach néere them. Hereof rose a fearfull reporte, wherewith all men béeing amazed, the priest declareth to yͤ people in the pulpit, that they were yͤ soules of deade men which desired to be deliuered out of their torments by Masses & almes déeds. This deceite was espied by these meanes: that at the last one or two of the crabbes were found amongst the rubbish, hauing the candles done out cleauing on their backs, which yͤ priest had not takē vp.

[Sidenote: Georgius Buchananus.]

=Georgius Buchananus=, prince of all Poets in this our age, reporteth an historie in his Commodie called =Franciscanus=, of one =Langus= a priest, who falsly affirming that in a field of Scotland full of Brimstone there were soules miserablie tormented, which continually cried for helpe and succour, suborned a countrie clowne whome he would coniure, as if he had bin one of those soules. Which deceite of his, yͤ husbandmā afterward discouered whē he was drunk. I would here repeate his verses, but that his bookes are nowe in euery mans hands. While I was writing these things, it was reported vnto me by credible persons, that in =Augusta=, a noble citie of Germanie, this present yeare 1569. there was a maide and certaine other men seruants in a great mans family, which little regarded the sect of the =Iesuite= Friers: & that one of the saide order made promise to their master, that he wold easily bring them to an other opinion: & so disguising himselfe like vnto a Diuel, was hid in a priuie corner of yͤ house: vnto the which place, one of the maides going, either of hir owne accorde to fetche some thing, or being sent by her master, was by yͤ disguised Iesuite made maruellously afraide: which thing she presently declared vnto one of the mē seruants exhorting him in any wise to take héede of the place. Who shortly after going to the same place, & laying hold on his dagger, sodeynly stabbed in the counterfeit diuell, as he came rushing on him. This history is written in Duch verses, and put in print, and now almost in euery mans hands.

CHAP. X.

That it is no maruell if vaine sightes haue bene in old time, neither yet that it is to be maruelled at, if there be any at this day.

Many other like examples might be brought, but these may suffise to proue euidently, to what point ambition, couetousnesse, enuy, hatred, stubburnesse, idlenesse and loue, do most commonly driue men.

[Sidenote: Ambition.]

We sée by common experience, that proude ambitious men dare aduenture any thing. If they may hurt or hinder other men by accusations, slanders, or any other wayes or meanes, whome they suppose may preiudice or let their exalting to honour, they sticke not at all to doo it. What maruell is it then that Monkes and Priests, which desire to be aloft, indeuour now a daies to purchase vnto themselues authoritie by false miracles, vaine apparitions, and such other like trumpery.

[Sidenote: Couetousnesse.]

[Sidenote: Paule.]

All men know what a pernitious thing couetousnesse is. For they which are not contented to liue with a litle, but will néeds be rich, neither care for any man, nor yet spare any man. Hungry guttes séeke sundrie wayes to fill themselues: fewe willingly endure hunger. Wherefore it is not be maruelled at, if amongst Monks and Priests at these our dayes, who haue bene euer reported to be couetous, there be some founde, which by false apparitions of soules, séeke their gaines, inuenting holy pilgrimages, and other baytes to get mony. For what wil not idle and slothfull lubbers attempt to purchase riches? Doth not Saint =Paule= say, that those which will waxe rich by idlenesse, fall into the snares of the Diuell?

[Sidenote: Enuis.]

Emulation, wilfulnesse, enuie, hatred, contention, desire to ouercome, what they may doo, what they may bring to passe, daily experience teacheth vs. The Preachers of _Berna_, when they perceiued they could not ouercome their aduersaries by any other means, yéelded themselues (which is horrible to be spoken) vnto the diuel, making him one of their counsell. And who can deny but yͤ priests now adayes are also for the most part, stubborne, and full of contention.

[Sidenote: Idlenesse.]

Idlenesse is the nurse and mother of all mischiefe: what goodnesse then may ye looke for of them, which not only exercise themselues in no labours prescribed by God, neither yet apply themselues to good learning, but day and night play the gluttons? Tell me I pray thée, whether the laboring husbandman, or the idle man, who alwayes spent his time in inuenting pernitious mischiefes, first founde out those cruel instruments of warre which they call gunnes?

[Sidenote: Loue.]

It might be declared in many words what loue is able to do. Now because Monks and Priests liue idlely, abounding in all wantonnesse, and yet are restrained from holy marriage, what maruell is it if at this time also they faine and counterfeit many visions, that they might thereby the easier enioy their loue? And here I wil not say it is to be feared, that there are many amongst them so wicked and villanous, as to exercise & practise magicall Artes, and such like, which are vtterly forbidden. Who can then maruell hereafter, if it be sayd, they counterfeyt spirites, affirming they haue let men see this or that soule? For in what men soeuer these vices be, which we haue rehearsed, surely those dare boldly aduenture any thing.

No kinde of men are more obnoxious to these kinde of things, than those which leade their life in Monasteries, and Colledges: and therefore no man ought to maruell or thinke it a straunge thing, if we say that in times past many false visions haue bene practised, and may also at this day likewise happen. For yͤ world, as all men iustly complaine, waxeth worse and worse. Men are now more impudent, more bold, more couetous, and more wicked, than euer they were in times past.

Moreouer, the Cleargie of _Rome_ haue in many places this prerogatiue aboue others, that most men (especially such as are led by superstition) make much of them, worshipping them with great reuerence, no man so much as suspecteth them to apply their mindes to euill matters, to subtiltie, craft, and deceit: all men looke for other things at their hands. If therefore they addict themselues to euill deuises, they may easily deceiue men, except God miraculously reueale their wickednesse, and bring it to light, as we declared in a fewe examples rehearsed before.

[Sidenote: Popes haue fained visions.]

[Sidenote: Bruno.]

[Sidenote: Gregorius 7.]

[Sidenote: Bartholomeus Platina.]

[Sidenote: Bonifacius.]