mus et mandamus, omnes tales imagines et picturas ab oculis simplicis vulgi
amoveri, ad quas propter figurarn visibilem in suis adorationibus vulgus ipsum
specialius recurrit, et per publicum concursum in figura ipsa se salutem qusrere,
verbo aut signo ostendit. Still it may be seen how little this prohibition was
heeded in Wilsnack by the summons of the archbishop Friedrich of Magdeburg
(see Lentzen, S. 65), to the clergy of Wilsnack to answer for their conduct at a later
date, shows how little this prohibition was regarded. Equally ineffectual was the
preaching of John Capistranus, and the Augustine monk, Joh. Dorsten in Erfurth,
see Consultatio de concursu ad Wilsnack (1472-1475).
'" Thus Eugenius IV. bestowed many years' absolution on the pilgrims to
Wilsnack, dd. VI. Non. Jan. 1446, see Raynahl. ann. 1447, no. 9, and ordered for
the preservation of the bloody hosts that a consecrated host should be laid between
them (ibid. no. 10) : and Nicolas V. dd. IV. id. Sept. 1447, repeated these decrees
{Ludewig Reliquiae Manuscriptorum VIII. p. 366). As late as A. D. 1500, four
Cardinals granted absolution for this pilgrimage.
n See especially Bernardinus de Biistis, an Italian Franciscan, "f after 1500,
Mariale (Mediolani 1494. 4to. and often) a series of discourses in honor of the
Virgin. As a specimen we cite Part. XII. Sernio II. P. I. : A tempore quo virgo
Maria concepit in utero verbum Dei, quandam ut sic dicam jurisdictioneni seu
auctoritatem obtinuit in omni Spiritus Sancti piocessione temporal!, ita ut nulla
creatura aliquam a Deo obtineat gratiam vel virtutem, nisi secundum ipsius piae
matris dispensalioricm.
'^ The first writer who notices this Sanctuary is Flavins Blondus, secretary of
Eugenius IV., and the following Popes till Pius II. »f 1463, in his Italia illustrata,
Chap. IV. Intrrnnl History. § 144. Worship. 315
The Ave Maria became the favorite prayer. ^^ The doctrine of the
immacuhite conception of the Virgin, which had always l^een main-
tained by the Franciscans, was more and more triumphant,^ ' whilst
in Piceno, p. 339 : Recanatum inter et Adriaticum mare, paululum a Musione
recedit celeberrimum totiiis Italiaj, iit in aperto ininiunitoque vico, sacellum glorio-
sae Virginis Maria» in Laiireto appellatum. Quo loco preces supplicantium a Deo
genitricis sua; intercessione exaudiri, illud maximum certissimumque est argu-
mentum, quod eorum, qui votis emissis exauditi fuerunt, ex auro, argeuto, cera,
pannis, veste linea laneaque appensa donaria, magno luenda pretio, basilicamque
omnem pene complentia, Episcopus in Dei Virginisque gloriain intacta conservat.
From this we may infer that the wonderful i-emoval was either wholly unknown,
or only known as a popular tradition. The first writer who mentions the account
of this wonderful lemoval, which is now found at the sanctuary itself, is Baptista
Mantuanus (see § 138, note 7) Kedemptoris mundi Matris Ecclesias Lauretanaj
historia (in ejusd. 0pp. onm. Antverp. 1576. 8vo. T. IV. p. 216 seq.). According
to this account, which is the oldest authority, this house was removed by angels to
Tersato in Dalmatia, in A. D. 1291, and in 1294 was moved again to the neigh-
bourhood of Recanati, and there its position twice changed. Teremannus, who
gives *his account, refers to the authority of two citizens of Recanati, one of whom
affirmed, quod avus avi ejus vidit, quando Angeli pra?dictara Ecclesiam per mare,
etc. The account was undoubtedly written between 1450 and 1480, and was the
means of spreading the story. It was first attacked by Petr. Paul. Vergerius
de idolo Lauretano, ital. scripsit, Ludovicus ejus nepos vertit ann. 1556, in the
Primus tomus operum Vergerii adv. Papatam, Tubing. 1563. 4to. p. 301. It was
defended by the Jesuits Petr. Turrianus, Petr. Canisius, and Hoiat. Tursellinus,
especially by the last in the Lauretana historia, Mogunt. 1599. 8vo. Baronius
also, ann. 9, no. 1, undertakes to defend it, and is rebuked therefor by Is. Casau-
bonus Exercit. VII., and about the same time Matthias Berneggerus, Professor
in Strasburg, Hypobolimaja divse Maria deiparas camera, s. Idolum Lauretanum.
Argentor. 1619. 4to., refuted triumphantly all defenders of the fiction.
" The Vesper prayer for which absolution had before been granted (see § 117,
note 3) was now made of still more importance as a means of resisting the Turks,
A. D. 1456 (Antonini Summa hist. P. 111. Tit. 22. c. 14. init.) : ubique terrarum
fidelium singulis diebus inter Nonas et Vespcras pulsari in omnibus Ecclesiis ad
Ave Maria ter, in qua pulsatione quicunque diceret genibus flexis ter Ave Maria
et Pater noster, consequeretur indulgentiam trium annorum et trium quadragena-
rum. The importance of the Ave Maria was magnified chiefly by tfie Domini-
cans and their fraternities of the Rosary (see § 140, note 10) : Sixtus IV. 1479,
granted a new indulgence for the Psalterium b. M. V. (see Amort de indulgentiis
I. p. 170) : Nobis fuit propositum, quod in ducatu Britannia; et pluribus aliis locis
ab aliquo tempore certus modus sive ritus orandi pius et devotus, qui etiam anti-
quis temporibus in diversis mundi partibus observabatur, videlicet quod quilibet
dicit qualibet die ad honorem b. V. et contra imminentia mundi pericula toties
angelicam salutationem, quot simt Psalini : et iste ritus Psalterium b. V. vulgariter
nuncupatur. Nos hujusmodi modum orandi approbamus, et universis praefato modo
orare volentibus pro qualibet vice, qui sicut pra;mittitur oraverint, pro qualibet
quinquagena pra;fati Psalterii quinque annos et totidem quadragenas indulgentiEe
relaxamus. After the example of the celebrated Dominican, Vincentius Ferre-
rius ("f 1419, see § 120, note 10) the salutation of the angels was made the begin-
ning of Sermons, see Dom. Marci hierolexicon (Roma; 1677. fol.) v. Salutatio
angelica.
^* A general view of the disturbances on this subject in Wadding legalio
Philippi III. et IV. ad Paulum P. V. et Gregorium XV. de definienda controversia
Immaculata; conceptionis b. V. M. Lovan. 1624. fol. p. 377 seq. The most distin-
guished opponent of the doctrine is the Dominican Vincentius Bandellus, Prof, of
Theology in Bologna, 'f 1506, in the works lib. de veritate conceptionis gloriosas
Virginis Maris, 1475, and tract, de singulari puritate et prferogativa conceptionis
salvatoris nostri J. Chr. 1481, see the extracts in Wadding, p. 133 seq. Amongst
its defenders Bernardinus de Bustis (see note 10) stands first: The first part of his
316 Third Period. Div. V. A.D. 1409—1517.
the Dominicans on their part strove to show their reverence for Mary
by their numerous fraternities of the KusaryA-' True, the decree of
the Council ot Basil in favor of the immaculate conception could not
afterwards be made the law of the cliurch,"^ and even the Franciscan
Pope, Sixtus IV., did not venture openly to oppose the powerful Do-
minicans on this point ; ^^ but the doctrine was decidedly upheld by the
Mariale consists of 8 Sermones de conceptione Maria», then follows the Officium
immaculatfe conceptionis gloiiosae V. M., which was confii-iiied by Sixtus IV.
»^ See above, § 140, note 10.
'6 Cone. Basil. Sess. XXXVI. d. XV. Kal. Oct. 1439, therefore during the
Controversy of the Council with the Pope (see Mansi XXIX. p. 183): Hactcnus
ditticilis quaestio in diversis partibus et coi-aiu hac sancta Synodo super conceptione
ipsius glorio.sa; virgiiiis Maria- uiatris Dei, et exordio sanctilicationis ejus facta est:
quibusdani dicentibus, ipsani virginem et ejus aniuiani per aliquod teiiipus aut
instans teniporis subjacuisse actualiter originali culpa» ; aliis auteni e converso
dicentibus, a principio creationis sus Deuni ipsani diligendo gratiam eidem contu-
lisse, per quam a macula originali illam beatissimam personam liberans et pra;ser-
vans, sublimiori sanctihcationis genere redemit, cum fundaret earn altissimus ipse,
et ipsam fabricaret Filius Dei Patris, ut esset mater ejus in terris. Nos vero,
diligenter inspectis auctoritatibus et latioiiibiis, qua; jam a pluribus annis in publicis
ralationibus, ex parte utriusque doctrine coram hac sancta Synodo allegata; sunt,
aliisque etiam plurimis super hac re visis, et matura consideralione pensatis, doc-
trinam illam disserentem, gloriosam virginem Dei geniti-iceni Mariam prKveniente
ct operante divini numinis gratia singulari numquam actualiter subjacuisse
originali peccato, sed immunem semper fuisse ab omni originali et actual!
culpa, sanctamque et immaculatam, tanquam piam et consonain cultui eccle-
siastico, fidei catholica;, rectaj rationi, et saci-a; Scriptura; ab omnibus catho-
licis approbandam lore, tenendam et amplectendam diifinimus et declaramus,
nullique de cetero licitum esse in contrarium pra;dicare seu docere. Rcnovantes
praeterea institutionem de celebranda sancta ejus Conceptione, qua; tam per Roma-
nain, quam ])er alias Ecclesias sexto Idus Decembris antiqua ct laudabili con-
suetudine celebratur, statuimus et ordinamus eandem celebritatcm pra;fata die in
omnibus Ecclesiis, Monastci-iis, et conventibus Christiana; religionis, sub nomine
Conceptionis festivis laudibus colendam esse, cunctisque tidelibus vere poenitentibus
et coni'essis, ea die Missarura solemniis centum, primis autem vel secundis vesperis
totidem, sermoni vei'O verbi divini de ea festivitate interessentibus centum quia-
quaginta dies, concessioue pcrpctuis temporibus duratura, de injunctis sibi pueni-
tentiis ha;c sancta Synodus elargitur.
" In a Bull A. D. 1477 {Extravag. Comm. lib. III. tit. XII. c. 1.) he recom-
mends the festival of the Conceptio immaculata; virginis (which he does not how-
ever venture to call Conceptio immaculata virginis), by bestowing on all who shall
take part in it, the absolution of Corpus-Christi day. The second Bull A. D. 1483
(1. c. c. 2) is directed first against the diversorum ordinum praedicatores (evading
the direct mention of the Dominicans), who in suis scrnionibus ad populum publice
per diversas civitates et terias adfirmare hactenus non erubuerunt, et quotidie
pra;dicare non cessant, omnes illos, qui tenent aut adserunt, eandem gloriosam et
immaculatam Dei genetricem absque originalis poccati macula fuisse conceptam,
mortaliter i)eccare, vel esse haereticos ; ejusdem immaculata; conceptionis officium
celebrantes, audientesque sermones illorum, qui eain sine hujusmodi macula con-
ceptam esse adfirmant, peccare graviter. Sed et pra-fntis pra;dicationibus non
contenti, confectos super his suis adsertionibus libros in publicum ediderunt (mean-
ing the writings of Vinceni'ms Bandelhis, see above note 13), ex quorum adser-
tionibus ct pra-dicationibus non levia scandala in mentibus tidelium exorta sunt,
et niajora inerito exoriri ibi-midantur in dies. All these notions and these works
are condemned and forbidden under penalty of excommunicaUon. The same
punishment however is decreed for those, qui ausi fuciint adserere, contrariam
opinionem teiientes, videlicet gloriosam virginem Mariam cum originali peccato
fuisse conceptam, haeresis ciimen vel peccatum incurrere mortale, cum nondum
6Jt a Rom. Ecclesia et Apostolica sede decisum.
Chap. IV. Internal History. § 144. Worsldp. 317
universities,^^ who even went so far, after the example of the university
of Paris, 1497, as to bind their members by an oath to maintain it ; ^^
la That the more moderate party inclined to this opinion is seen in Gahr. Biel.
(§ 143, note 3) Collectoriiim lib. III. Dist. III. Qu. 1. Art. 2: Auctoritas Eccle-
siffi major est auctoritate cujuscuftque Sancti, saltim post canonicos scriptores : nam
Ecclesia statuit festum Conceptionis generaliter per Universum celebrandum : ergo
ejus conccplio fuit sancta et per consequens peccato immaculata, ergo sine origi-
nali. — Nee propter hoc culpandus est divus Bernhardus, sed nee s. Thomas, s,
Bonaventura, ca;terique Doctores cum magno modenimine oppositum opinantes,
quoniam eoruni tempore hoc licuit, quoniam nulla determinatio vel Apostolica;
sedis facta fuit. Nee festivitas ilia generaliter tunc fuit per orbem celebi-ata.
Quae si praecessissent, hand dubium, quin promtissime suae opinioni cessissent.
'^ The occasion of this measure at Paris is related by Trithemius Chron.
Hirsaug. ad ann. 1497. T. II, p. 568: Eodem anno in festo purissimaj Concep-
tionis beatissimse Maria? semper Virginis (or rather as is seen from the Acts in
d'Argentri I, II. p. 336 seq. on this same festival, 8 Dec. 1496) — quidam Frater
Ordinis s. Dominici, theologus Parisiensis, verbum salutis dicturus ad populum in
Dieppe oppido Rothomagensis Dicecesis, amplo inter alia boatu clamabat, eandem
castissimam Dei genitricem non fuisse prasservatam ab originali peccato, sed
post contractum niox purgatam et mundatam a Deo. Erat ei nonien, qui hoc
dixit, Frater Johunnis Veri (le Ver). Ex hac temeraria positione magnum in
populo Dei scandakim fuitsecutum, piopterea quod s. Romana Ecclesia, Cardinales
quoque, Archiepiscopi et Episcopi, pene omnes Doctores Parisienses, Colonienses,
Lovanienses cum aliis multis, simul et Claustralium I'egularium Professores cuncti
cum toto populo christiano pra;ter paucos Fi-aties Ordinis memorati, sentiunt, cre-
dunt, docent et pranlicant, beatissimam Dei genitricem peccato nunquam subja-
cuisse oi'iginali, sed praeservatam et immunem semper ab omni macula delicti
tam originalis quam actualis in a;ternum. Trithemius then informs us that Jo.
Yerus was forced l)y the Sorbonne to retract on the 16th Sept. 1497 (p. 570), and
that this led to the institution of the oath above mentioned on the 17th Sept.
According to the Acta in d'Argentrt I, II. p. 333 seq. this is not quite correct.
Jo. Verus (see p. 337) refused at first to submit to the sentence of the Sorbonne
and appealed to the Pope. For this he was sentenced to imprisonment by the civil
tribunal, and appealed to Parliament, but pi-ocured his release at length by reti-act-
ing on the IS Sept. 1197. The theological faculty had, however, already resolved
on the oath in an assembly of March 3, 1496 (i. e. moie gall, also 1497) (1. c.
p. 333) : Cum proximo saeculo quajstio de puritate conceptionis felicissima; Dei et
Domini nostri Jesu Christi genitricis Marias solito frequentius agitari crepisset,
Spiritu Sancto scilicet ejus rei vcritatem aliquando propalari volente, diligentius
utriusque partis libratis ratioiiibus primum (Majores nostri) pro tempore suum
prudentissime suspenderunt judicium. Demumiiream partem inclinatiores, qua2
Virginis glorias et puritati astipulari videbatur, ita — vanissimam temeritatem —
confutaverunt, — ut contrariam quasstionis partem, quas Virginem, dum concipere-
tur, speciali Dei munere ab originali macula fuisse immunem atfirmat, et pietati,
fidei et rectse rationi et scripturis divinis valde quadrantem decernerent. Quae sen-
tentia paucos post annos ita sacro Basileensi plenario Concilio — Spiritu Sancto
inspirante placuit, ut earn tandem doctrinam — tenendam diffiniei-it. — Quod sanc-
tum Synodi decretum cum onmium Ecclesiarum, tum etiam totius populi Christian!
judicio, consensu ac religione comprobatum confirmatumque videamus, non possu-
mus quorundam vanam, superbam, temerariam insanamque obstinationem non
admirari, — qui hoc nostro adhuc tempore ejusmodi piam et religiosam doctrinam,
universalis Synodi et Ecclesia;, quae juxta Christi piomissionem errare non potest,
judicio auctoritateque probatam aut oppugnare, aut in dubitationem revocare non
verentur, implacabile impiissimumque bellum adversus piissiinae Dei genetricis exi-
miam dignitatem gereutes. Quorum furori ut alacrius (brtiusque occurramus atque
resistamus pro nostra professione, ordine et gradu, Majorum nostrorum vestigia
sequentes, universi tertio congregati post multam, gravem et maturam deliberatio-
nem in ejus piissimae doctrinas, qua; benedictissimam Dei Matrera ab originali
peccato Dei singular! dono fuisse prsservatam atfirmat, quamque jam pi'idem
veram credidimus et credimus, defensionem ac piopugnationem speciali sacramento
conjuravimus nosque devovimus. Statuentes, ut nemo deinceps sacro huic nostro
318 Third Period. Div. V. A. D. 1409 — 1517.
and the burning of four Dominicans in Berne for their impostures,
the object of which was to put down this doctrine (1509), seemed to
establish its triumph.-'^
Ǥ, 145.
STATE OF RELIGION AMONGST THE PEOPLE AT LARGE.
The religion of the people was made to consist entirely in obedi-
ence to the church. An unhesitating willingness to submit to the
creed and commands of the church, in all cases whatsoever, passed
for true piety ; and as every effort to advance the real spiritual good
of the individual was of course regarded with suspicion by the hierar-
chy, very little was done for the religious instruction and excitement
of the community. Most of the clergy could not even preach : ^
Collegio adsciibatur, nisi se hujus religiosae docti-inas assertorem strenuumque pro-
pugnalorein semper pro viribus futurum simili juramento protiteatur. Quod si
quis ex nostris, qiiod absit, ad hostes Virginis transfuga, contrarias assertionis —
patrociniuin quacumque rations suscipere ausus fucrit, hunc honoribus nostris
omnibus privatum atque exauctoratuni a nobis et consortio nostro. velut Ethnicum
et Publicanuni, procul abjicienduin decernimus. Then follows a call on the
bishops and clergy to adopt this doctrine. The oath was taken in their other con-
gregations by 112 Doctors of Theology (p. .334). The example of the Sorbonne
was followed by the theological faculty in Cologne (Chron. Hirsaug. II. p. 574),
and 1501 in Mayence (1. c. p. 583).
^ Contemporary accounts are : De quatuor hffiresiarchis Ord. PrEedicatorum de
Observantia nuncupatorum apud Switenses in civitate Bernensi combustis anno
Christi 1509. 4to. (reprinted in Huttinger h\i{. eccl. N. T. Sa;c. XVI. seu Pars
V. p. 334 seq.) and Valerius A n sh e 1 m ' s Berner Chronik, Bd. 3. S. 371 ff.
Bd. 4. S. 1 ff. Compare the Berner Gespenstergeschichte in Rauschnick 's
Denkwürdigkeiten aus der Geschichte der Vorzeit. Bd. 1. Marburg, 1822. The
original occasion of this imposture was the ill success of the Dominican Wigand
Wirth in Frankfurt. This man had attacked John de Trittenheini, in an anonymous
work, 1494, for having maintained the immaculate conception in his work De
laudibus s. Anns, c. 7, but had only thereby brought out a number of works in
defence of the doctrine, and had finally been compelled to retract. At Rome also,
the endeavours of the Donnnicans to procure the condemnation of Trithemius had
been unsuccessful (see Trithemii Chron. Spanheimense in ejusd. 0pp. hist. ed.
Marqu. Freherus. P. II. p. 405 seq.). Afterwards Wigand engaged in a contro-
versy with a priest in Frankfurt on the same subject. He was condemned by a
papal commissary appointed at the instance of the Dominicans, and drew upon
himself anew accusation in Rome by an abusive work on the subject. The Do-
minicans then held a chapter in Wimpfen in 1506, at which some of the leaders
planned privately certain miracles to support their own doctrine, which was carried
into effect by the means of a poor, bigoted tailor in a convent in Berne, A. D.
1507. The Prior, Subprior, Lector, and Procurator combined to play off on him
pretended visions of St. Barbara, the holy Virgin, St. Cecilia, and St. Catharine of
Siena. They stamped on him the holy 5 wounds, colored hosts with blood, made
an image of the Virgin weep before him, &c. : the purpose of all which was to
make him the organ of revelations against the doctiine of the immaculate concep-
tion. At length he discovered the imposture, and they were about to poison him,
when he escaped from the convent, and informed against them.
1 Thus in the Necrologium of St. Gallen it is remarked of a monk Bernhard,
1499 : Nota, quod 15ernardus iste fuit tam magn* scienti-.Y, ut per aliquos annos
pradicaturam habuerit, see A r x Gesch. v. St. Gallen. Th. 2. S. 473. Compare
Trithem. institutio vit<E sacerd. c. 1 and 4. above, § 138, note 1.
Chap. IV. Internal History. ^ 145. State of Religion. 319
those who did, for the most part Mendicant monks, usually enter-
tained their hearers with absurd fables, the object of which was to
magnify the importance of their various relics,"^ or made an exhibition
of their barren scholastic learning,*' as may be seen in the sermons
* Jacobus Carthusianus de ai-te curandi vitia (see § 140, note 8). Trithemius,
1. c. c. 4. Henr. Bebelius (see § 138, note 7) de falsa etymologia propriorum
nominum conficta per auctorein legendas aiirea; (see Div. II. § 7S, note 4) in the
Collection Commentaiia epistolaruni conficiendarura Henrici Bebelii, etc. PhorcEe
151(1. 4to. f'ol. CXXVIIl. verso: quas aniles fabulas adeo niagis detestor, quo
pliires inveniantur, qui has referendo et populis pi-a;dicando non solum inducunt
homines ad earum tidem, verum etiam in iis demorantes ea, qute vera sunt et in
salutem animarum dici possunt, omittunt. Sunt enim plures et praesertim aliqui
monachi, qui dum concionantur ad imperitam plebem, ut phaleratis et ampullosis
verbis populum demulceant, ut famam eruditionis et disertitudinis consequantur,
et ut culinam suam vel Fratrum lautius instruant, vel potissimum dum Evangeliis
tamquam consuetis atque rebus quotidianis pudet esse contentos, non verentur
excogitare nunc soinnia, nunc revelationes (ut ipsi aiunt) sanctorum Patrum,
quibus in Chiistum, nedum sanctos, falsa et mendacia aliquando comminiscuntur,
dum non credunt satis placere se, nisi exotica aliqua atque peregrina in medium
afferant, ut plebs postmodo gloriabunda jactet, se audisse a Douiino Sixto vel Fratre
Johannutio quod antea numquam audiverit a quoquam. Et, ut paulum digrediar,
ego omnem ferme hferesim quam dicunt existimo inde maxiuie exortam, ut homi-
nes superbi et magnaj opinionis fieti eruditione et fama anhelaverint aliquid dicere,
et persuadere novum et inauditum, quo cunctis seculis et nationibus suam famam
insinuent. Sed ut redeam, cum Dominus Sixtulus vel Frater Lolhardus in nigra
barba sic famam suam illustravit, ne existimationem suam in posterum extenuet,
aut plebem in laudem suam tepidiorem reddat, non dubitat dies atque noctes som-
niare et figiiienta coniponere, quo semper clariorem se reddat et magis admiran-
dum : tandem eo usque progreditur, ut fabulis, quas ipsi exempla vocant, totos dies
consumat, quas ipse pro sua existimatione magnilicanda satis admirabiles jam
primum excogitavit : et dum totus in eloquentia volubilitateque lingua;, et rerura
nullibi gestarum diurnali recitatione haeret, tit, ut nihil vel parum de sacris literis
proferat, parum dicat, quod sit animae salutiferum. — Illud mihi ridendum videtur,
quod concionatores isti, cujuscunque sancti festum celebrant, concionando clamant,
fulsisse ilium super omnes alios sanctos viitutibus et vita; sanctimonia, vel singulari
sanctitatis privilegio dotatum persuadent ; postquam ad alium venerint sanctum,
itidem faciunt, semper praisentem super omnes alios extollendo. Taceo de laudi-
bus, quas aliquando prseter fidem tutelaribus Sanctis, quos Patronos vocant, sacer-
dotes in dedicationibus adscribunt, ubi omnis modus laudationis exceditur, oninisque
ingenii vis quasi quidam torrens effunditur, adeo, ut ea quae incerta sunt et vix
vera, et ubi fides desideratur, impediant etiam quEB verc de illis dici possunt. Aut
quis risum continebit, dum quidam Fratres sui Ordinis auctores et primates poster-
gatis virginibus, confessoribus, martyribus, Apostolis et Evangelistis, Patriarchis
atque Prophetis, adeo alte conantur locare, ut adhuc solium quEerant, ubi eos
reponent in coelestibus : alii suum dictum a Christo magnum patrera persuadere
volunt, alii suo doctori Paulum apparuisse Apostolum atque dixisse, suas ilium
epistolas melius omnibus aliis doctoiibus esse interpi-etatum. Quas nisi cogar,
nunquam credam, etc.
3 Jo. Trithemius Epistt. famill. lib. I. ep. 26, ad Jac. Kymolanum, dd. Coloniae,
22 Jul. 1503 (in ejusd. 0pp. hist. ed. Freheii II. p. 461) : Nostri concionatores
majore in numero purissimos Dei sermones Aristotelicis Julianisque intermiscent
opinionibus, crebrius philosophos gentilium, quam Christi Apostolos allegantes.
Proh pudor tam Celebris facta est verbi Dei prreconibus Peripateticorum auctoritas,
ut in catheilra Christi crebrius Aristoteles citetur in medium, quam Paulus aut
Petrus sacratissimi principes Apostolorum. Quid talium sermones simplici et in-
docto Dei populo proficiunt, in quibus ad osfentationem totum, ad compunctionem
vero nihil inducitur ? Ad scholas Gymnosophistarum ista; meretriculas gentilium-
que traditiones reniittendte sunt, ut in schola Christi nihil aliud quam doctrina
Christi pura et immaculata prjedicetur. Furfures enim purissimae farinse commis-