The Notes of the church as laid down by Cardinal Bellarmin examined and confuted : with a table of contents.

The Fourteenth Note of the CHURCH EXAMINED, VIZ The unhappy End of the Church's Enemies. (Book 14)

Decima quarta Nota est Infelix exitus, seu finis eorm qui Ecclesi∣am oppugnant.

Bellarm. L. iv. c. 17. de Notis Ecclesiae.

IMPRIMATUR.

July 27. 1687.

Guil. Needham.

IF he be an unwise Builder, who pulls down what he intends to build up; then Cardinal Bellarmin (tho one of the Master-Builders of the Church of Rome) deserves not to be reckon'd one of the wisest: For he must shut his Eyes close, who does not plainly see, that he frequently defeats his own Design; by giving Notes, which conclude that Church to be false, which he de∣sign'd to prove was the only true one. Such, for instance, is that, which is now to be consider'd, as shall in the Sequel of this Discourse be made appear.

The Confutation of which cannot be difficult, since I find nothing in the whole Chapter that hath so much as the shew of an Argument. Whereas some of his Notes are guarded, with a pretence, at least, of Scrip∣ture,

Reason and Antiquity; this is exposed naked to the Assaults of its Adversaries, without so much as a Paper Shield to protect it. He tells us indeed many Tragical Stories of unhappy Deaths, some of which are true, some doubtful, and others false; some of Persons who were deadly Enemies, other of Persons who were zealous Defenders of the true Church: But had the Sto∣ries been all certainly true, and had the Persons who thus died been all of them implacable Enemies of the Church of Rome; yet what does it signify, unless he had also proved, That when a Person dies an unnatural Death, the meaning of it is, That that Church of which he professed himself a Member, is false; and the Church he opposed, the only true one? But how unwise soever he was in the choice of his Note, he was so wise, as not to attempt the proof of this, unless the Citation of this Scripture may pass for a Proof, Praise his People, O ye Nations, for he will avenge the Blood of his Servants, and will render Vengeance to his Enemies(a) 1.1. God will avenge the Blood of his Servants: therefore if a Protestant die an uphappy Death, the Church of Rome is the only true Church.

But why did the Cardinal send out this Note, so for∣lorn? For a good Reason: because no Defence could be found for it. But why did he then bring it into the Field? Because he knew it was Popular, and might serve the Cause better than another, that was never so well fenc'd. For will not he dread to oppose the Church of Rome, who is persuaded, that God will set a Note of Vengeance upon those that do so? Will not he stedfast∣ly adhere to it, who believes, that that is a certain way to an happy Death? In short, whosoever can be per∣suaded to believe, that the Church of Rome is by this Note distinguish'd from all other Churches, he will as

much dread to turn Protestant, as he does to die the most prodigious sort of Death.

But the Mischief is, That however serviceable this pretended Note may be to them among weak and undis∣cerning Persons, it will do there as much disservice a∣mong those who are judicious and able to examine it: For when they shall once see, what a palpable Cheat it is; and in case, that it were a Note of the true Church, that the Church of Rome hath the least Reason of any Church in the World to pretend to it, they will be thereby disposed to break off from the Communion of that Church which contradicts its own Marks, and be∣take themselves to some other Church, which hath a better Title to them. For the effecting of which, I shall proceed in this Method.

• I. I shall premise some Things as preparatory to what follows.
• II. Shew, that this can be no Note of the true Church.
• III. That in case it were, the Protestant Church would be the true Church, rather than the Church of Rome.

I. I shall premise these five Things as preparatory to what follows.

1. That by an unhappy End, Bellarmin means, That which is so in outward Appearance, to the Eye of Sense, or according to the Judgment of the World. Such as a violent, or sudden, or infamous, or any kind of strange or unusual Death; especially such in which there is an appearance of the Divine Vengeance. As to be devour'd by Dogs, or eaten up of Vermin, to be flea'd or burnt alive; for a Man to kill himself, or to be kill'd by his

Servants, to be smitten by a Thunderbolt, &c. In a word, any such End, as either in its Nature, or in its Circumstances, is not the usual or common End of Men.

2. Bellarmin meant this, not barely for the Note of a Church, but of that which is the only true Church. For since, besides the common Faith, in which all Chri∣stians agree, there are many points in which they dif∣fer, and by which they are divided among themselves into several Parties, he supposing that no more than one of these can be a true Church, and therefore that that one must be the only true Church, his work was to fur∣nish us with such Notes, by which this one Church might be known and distinguish'd from all the rest. And therefore,

3. The Instances he produces of Unhappy Deaths are for the greater part impertinent, because the Persons were such as were Enemies not to this or that Christian Church as distinguished from another, but to Christia∣nity it self, and endeavour'd the total extirpation of it out of the World. So did the Emperors, Nero, Domi∣tian, Dioclesian, the Apostate Julian, &c. And those Hereticks, Simon Magus, Manichaeus, &c. were not more opposite to the Church of Rome, than to any other Christian Church. There is nothing therefore in these Instances by which one Christian Church may be distin∣guish'd from another; nothing by which the Church of Rome may be marked out for the true Church, rather than the Church of Antioch or Alexandria.

And as those direful Deaths of the Heathen Persecutors, and Apostate Christians, gave no peculiar advantage to the Church of Rome then; so they make much against the Church of Rome now: For if they signified (as Bel∣larmin would have them) that Church to be the true

Church which was then opposed by them, it plainly follows that the Church of Rome now, is not a true Church, and that the Church of England is; because the Church of Rome now is not the same Church it was then: it hath now another Faith, by which it is become another Church; whereas the Church of England is the same now it was at first, yea the same now that the Church of Rome was then; it having purged her self from those Corruptions, which have been since introdu∣ced by the Church of Rome, and reduced it self to the Primitive Faith. Those other Examples of Tragical Deaths, which if they had been true, would have been more to the purpose, shall be anon considered.

4. Observe, that the unhappy End of those who de∣fend it, must be a Note of a false Church, if the un∣happy End of those who oppose it be a Note of the true. The Reason is plain; because those who defend it, in doing so, they must oppose that Church that op∣poses it; if they therefore have an unhappy End, the opposite Church will have this Note of the only true Church, and by Consequence, that Church they de∣fend in opposition to it, must be a false Church.

5. Observe that from God's Judgments against par∣ticular Persons, nothing can be concluded against that Church of which they are Members. The Reason is manifest, because God's Judgments upon particular Persons are usually inflicted for particular personal Crimes, as in the case of Nadab and Abihu, Ananias and Sapphira. These things being premised, I proceed to shew,

II. That this can be no Note of the true Church; which I might prove at large, by shewing that it is destitute of all those Conditions which Cardinal Per∣ron

(b) 1.2 and Bellarmin himself(c) 1.3 makes necessary to e∣very true Note. But because this Method hath been already observed in the Examination of some of the foregoing Marks, I shall therefore wave the Advanta∣ges it would afford me; nor do I indeed stand in need of them, because the Vanity and Falsity of it will be otherwise sufficiently manifest, both by Scripture, Ex∣perience and Reason:

First, By Scripture. And,

1. By all those Scriptures which declare, that all things come alike to all Men: That in the common course of Providence, there is no difference put between the Righteous and the Wicked, between him that sacrificeth and him that sacrificeth not(d) 1.4; and by a plain Parity of Reason, he that persecutes the true Religion, and he that defends it; he that worships God aright, and he that worships him amiss, or not at all, as to out∣ward Events, hath frequently the same Lot; As King Josiah, the Restorer and Maintainer of the true Reli∣gion, and who served the Lord with all his Heart, di∣ed the same unnatural Death that Ahab did, who served Baal, and provoked the Lord to Anger more than all the Kings of Israel that were before him. Nor was this promiscuous Dispensation of Events taken notice of only by wise Solomon, but we find it long before af∣firmed by Job, that God destroys both the Perfect and the Wicked(e) 1.5: Righteous Abel, the first Man that ever di∣ed, was a Proof of it; he whose Sacrifice was by God accepted, fell himself a Sacrifice to his wicked Brother's Envy.

Nor was it thus, only before the Law, and under the Law, but it continues so still now under the Gospel The Tares and the Wheat, though sown by different

Hands, the one by the Son of Man, the other by the Devil, yet as they grow up together in the same Field, so they are gathered and cut down by the same Reapers, by the same Sickle, and are not sever'd, the one for the Fire, and the other for the Barn, till the End of the World.

Yea in plain Contradiction to this Note, the Scrip∣ture tells us, That there are just Men to whom it happeneth according to the work of the Wicked, and there are wicked Men to whom it happeneth according to the work of the Righteous(f) 1.6. And that not only in the Course of their Lives, but when they die too. For there is a just Man that perisheth in his Righteousness, and there is a wicked Man that prolongeth his Days in his Wickedness(g) 1.7. The good Man is sometimes cut off by an early Death, because he is better than others; and the Wicked, whose Sins cry aloud for Vengeance, prolongs his Days in his Wickedness; and after a long and prosperous Life, hath an honourable Death and Burial; for I saw, says Solomon, the Wicked buried(h) 1.8; that is (as Cardinal Ca∣jetan expounds the Words) in such a pompous Sepul∣chre, as transmits an honourable Memory of them to Posterity.

I grant, that the Notes of Divine Vengeance are in some Mens Deaths fairly legible. But then, as I have before observed, from God's Judgments against this or that Person, nothing can be concluded against that Church of which they are Members.

2. Besides these general Declarations, the Scripture further assures us by a particular Instance, that a true Church may be without this Mark, and that the Ene∣mies of the true Church may have it. Thus the Church of Israel was without it, and the uncircumcised Phili∣stins had it, when the High Priest fell backward and

brake his Neck, and his two Sons Hophni and Phineas with thirty thousand of the Israelites fell in one day by the Sword of the Philistins(i) 1.9. Again, when Zedekiah the Defender of the true Church, was taken, his No∣bles slaughtered, his Sons slain before his Eyes, his Eyes then put out, and he carried Captive to Babylon, and put in Prison till the day of his Death: If this was then a Note of the Church, the Babylonians were the only true Church of God, for their Enemies had then the most unhappy Ends: So contrary is this Note to what we find in Scipture.

Secondly, Nor is it less repugnant to daily Observati∣on, and the History of foregoing Ages. For,

1. All the World can testify that the same kind of Death happens to Men of different, yea of opposite Churches. That as dies the Christian, so dies the Jew; as dies the Catholick, so dies the Heretick. That the Protestant and Papist lie down ALIKE in the Dust, to use Job's Phrase(k) 1.10. That as they often agree in their Deaths, who while they lived, were of different Churches; so they often widely differ, who were uni∣ted in the same. One hath a natural, another a vio∣lent Death; one falls by the Hand of God, another by the Hand of his Neighbour; one goes off gently in a Calm, another is hurried away in a Storm; one lives out the Term of Nature; another is cut off in the midst of his Days; one dies leisurely, another is snatched a∣way suddenly; one finds a Grave in the Earth, another in the Sea, another finds none at all, but is exposed as a Prey to Beasts and Birds. This is so obvious, that it is needless to produce Instances for the Confirmation of it.

2. Whosoever has any Acquaintance with the History

of the Christian Church, knows, that for several of the first Ages at least, the best Men had generally the worst Deaths: That the Apostles of our blessed Lord were set forth as a Spectacle to the World, suffered the Deaths of the basest Malefactors; that St. Peter and St. Andrew were crucified, St. James the Just stoned, and his Brains knocked out with a Club, St. Bartholomew flead alive: That not one of the Apostles can be named, who did not end his Life by an unnatural Death, except only St. John, who escaped it by Miracle, for he was cast into a Cauldron of boiling Oil.

That the first Bishops (their Successors) followed them in the like Tragical Deaths: That St. Clemens Bishop of Rome was thrown into the Bottom of the Sea; St. Simeon Bishop of Jerusalem crucified; St. Ig∣natius Bishop of Antioch exposed to the Lions; St. Po∣lycarp Bishop of Smyrna burnt at a Stake: Yea that the Christians for the most part for three hundred Years together, met with the most horrid Deaths: One was torn in pieces by wild Beasts, another was roasted on a Spit, another was broiled on a Gridiron, another had his Flesh scraped off to the Bones with sharp Shells, and Salt and Vinegar poured into his green Wounds; and for one of their bloody Persecutors, an hundred Christians may be found who died a terrible Death. These were the happy Ends that the first and best Chri∣stians were blessed with; happy indeed if we respect the Cause for which they died, and the blessed Reward they were crowned with; but none ever more unhap∣py in the Eye of the World. As they had been of all Men the most miserable, had they had Hope in this Life only; so, if this Note be true, their Hope could not have reached beyond it.

3. Nor is this Note more repugnant to Scripture and Experience, than it is to Reason. One prime fun∣damental Principle of Reason is, That Contradictions cannot be true; or, that the same thing, cannot be, and not be. This we are as sure of, as that we our selves are, or that any thing else is; whatsoever therefore it be from whence it plainly follows, that Contradictions may be true, we are as sure that it is false; and there∣fore that the Note now under consideration is so, be∣cause if it be true, the most palpable Contradictions will be true also. Of those many that offer themselves, I shall mention a few. As,

1. That that was a false Church, which was most certainly the true Church. For if the burning alive of Valens the Arian Emperor was a certain Sign that the Arian Faith is false; the burning alive of many of the first Christians is as certain a Note that the Primi∣tive Faith is false. If it follows, that Manichaeus was a damnable Heretick because he was flead alive, must we not conclude that St. Bartholomew was as bad (and by consequence all the holy Apostles) because he suffe∣red the same kind of Death?

2. That a Church remaining the same, without any Change in Doctrine, Worship or Discipline, may be to day a false Church, to morrow the only true Church. So the Church of Israel was a false one, when the High Priest fell backward and brake his Neck; within a few days after, when the Hand of the Lord was against the Philistines, and they were smitten with a foul Dis∣ease, of which they miserably died, it was a true Church again. Thus the Church of Rome in the Year 1656, when a dreadful Pestilence (for that is one of Bellarmin's unhappy Ends) swept away three hundred thousands in three Months time, in the Kingdom of

Naples, and made great havock at Rome and Genoa† 1.11, was a false Church; but in the Year 1665, when the like dreadful Pestilence raged in London, it became a true Church again. Yea,

3. That there is no one Church in the World, but by this Note, it may be, and it may not be the true Church; because the Opposers and the Defenders of any one and the same Church, may have both of them un∣happy, and both of them happy Ends. Now as the Opposers have unhappy Ends, it is a true Church; as the Defenders have unhappy Ends it is (by the fourth thing premised) a false one. Again, as the Opposers have an happy End, it is a false Church; as the Defenders have an happy End, it is a true one. Thus for Example, the Church of England is both a true Church and a false; Queen Elizabeth lived and died happily, the Spaniards, her and its great Enemies in 88, died unfortunately, therefore it is the only true Church: King Charles the First of Blessed Memory, had an unhappy End, the Usurper died quietly in his Bed, therefore it is a false Church. I bring the Church of England only for an In∣stance, the same is as true of the Church of Rome, and, I doubt not, of any other Division of Christians of what Denomination soever.

And is not this now a fine Note, to find out the true Church by? when no false Church can be found, that will not by it be the only true one; and on the contra∣ry, no true Church can be mention'd, that will not be a false one. Yea, (which is more) when that which is indeed the only true Church, (the Church Catholick) will by this Note be no Church; for not only its Ene∣mies, but its Friends, too do often die unfortunately; and its Enemies as well as its Friends, have frequently such Deaths, as in the Eye of the World are most happy.

4. Whereas it is a Contradiction to say, That the only true Church can be more than one, if this Note stand good, it will be many; so many different Churches as there are in the World, so many only true Churches will there be, one only excepted. So when a Pope dies mi∣serably (as all the World knows, the Popes have fre∣quently done), then every Church in the World, the Roman only excepted, is the only true Church; because the Pope is an Adversary to every one of them (and this, as appeared by the third thing premised, is made by Bel∣larmin the Note of the only true Church). Yea,

5. Those very Protestant Churches which Bellarmin design'd to mark out for false, will by this Note be true Churches, and that which he would conclude the only true Church, will be a false one.

1. The Lutherans and Calvinists, he says, are not true Churches, because Luther and Calvin died misera∣bly (that they so died, I shall presently shew is false). But be it true, what follows? If Luther died miserably, then the Calvinists are the true Church: If Calvin died miserably, then the Lutherans are the true Church; for Luther and Calvin opposed each other, as well as both of them the Church of Rome.

2. That the Church of Rome that he would make to be the only true Church, will by this Note be concluded a false one, I shall shew in speaking to the next Head, and therefore now pass it. I think by this time not on∣ly the Vanity, but the Falshood of this Note is suffici∣ently manifest.

III. Let us now suppose it a Note of the true Church, and see who will have the best on't. The ad∣vantage will lye so clearly on the Protestant side, that the Romanists themselves will be found to confess it.

I grant, That those horrid Deaths, which have by the Church of Rome been inflicted upon those who have opposed her Errors, are a Mark by which she is made as visible, as her City seated upon the seven Hills; those who have thus died are more than can be number∣ed, and their Deaths were many of them, both for Na∣ture and Circumstances the most monstrous: But this, I trow, does not mark her out for the Spouse of Christ, but for that Woman that is drunken with the Blood of the Saints, and with the Blood of the Martyrs of Jesus; She is not therefore, I think, ambitious of this Mark, but would rather hide it, tho it is so deeply branded upon her, that she will never be able to rub it out. If there∣fore these be set aside, which I am confident the Church of Rome is very willing they should be, and would be glad if all Histories were burnt too, in which their Burn∣ings are left on Record; let us see whether Church, the Roman or the Protestant, hath the fairest Plea to this Note. This will be soon determin'd, by comparing the Deaths of their Prime Members, and Zealous Champi∣ons, and then considering on which side we find the greater number of such as are unnatural, and not com∣mon to Men.

1. For the Protestants. The chief Assertors of the Protestant Interest, are either their Bishops and other eminent Pastors and Teachers; or those Secular Princes who have under God, been the great Defenders and Pro∣tectors of the Protestant Faith.

As for their Bishops, and other eminent Pastors and Teachers, they are without number who have died the most happy Deaths, such as Jewel, Whitaker, Ʋsher, Hall, Morton, Jackson, Melancthon, Bucer, Musculus, Zanchy, Farellus, Beza, Ʋrsinus, Grynaeus, &c. whose Deaths were not only placid and pious, but attended with those

lively Hopes of a Blessed Immortality, as recommended their Religion to its Adversaries.

But it is not so much my business to tell you whose Deaths were happy, as out of that number, to select those that were unhappy. And I think we may take it for granted, that the number of these is very small, in that their profess'd Adversary who labour'd to make the most of every thing against them, hath mention'd no more than Five, (viz. Luther, Zuinglius, Oecolam∣padius, Carolostadius, and Calvin.) Now suppose it true, That all these died as miserably as Bellarmin would have the World believe: yet what are five to that numberless number, who have had the most auspicious Deaths? Will not the Argument for the Truth of their Church from those that died happily, as much exceed that a∣gainst it, from those that died miserably, as the num∣ber of the one, exceeds that of the other? So that if the true Church be concluded by this Argument, it is ten thousand to one, but the Protestant Church is the only true Church.

But what shall we say if the Deaths of all but one of these five be misrepresented? And what he says of that one, and two of the other (if it were true) be no Ar∣gument of an unappy Death? Whether it be so, or no, I shall now briefly examin.

He begins with Luther. He (says the Cardinal) died suddenly, for whereas in the Evening he was merry and in Health, and had provoked all that were present to Laughter, by his Jests, the same Night he was found dead(l) 1.12.

Grant this were true: A sudden Death is not always, and to all Persons unhappy. But suppose it were, it ill

becomes a Papist to object it; since it is no more than what hath been the Lot of many of their Popes: For so died Pope Nicholas III(m) 1.13, and Pope Clemens VI(n) 1.14, as their own Writers witness.

But Luther had eat a lusty Supper, and was merry and jocular the Evening before. And so had several of their Popes, the next Evening before they died. Pope Paul II, after he had supp'd most jollily, and perswaded himself that he had many Years to live, the same Night died of an Apoplexy(o) 1.15 Pope Leo X, led constantly a merry Life, but his Death happen'd in the highest excess of Feasting, Mirth, and Jollity; and so suddenly, that there was not time afforded for Absolution, and Extreme Unction(p) 1.16. And if Luther jested the Day before he died, methinks it might have passed without any severe Censure, since Sir Tho. More (the Pope's Martyr) was so sportful upon the Scaffold, and died with a Jest in his Mouth.

But what credit is to be given to his Enemies, we may learn from those monstrous Tales they spread con∣cerning his Death, not only after, but long before it: Such as that horrible Miracle wrought at his Funeral for the Conviction of Hereticks, which he confuted with his own Hand. And it is not unpleasant to read, how

they contradict one another. One says, That he purg∣ed out his Entrails, like Arius; Another, That his Mouth was distorted, and his whole right Side turned to a duskish Colour. But above all, commend me to Thy∣raeus the Jesuit. He confidently tells us, That in a Town of Brabant, named Cheol, there were many Per∣sons possess'd with Devils, who were brought thither to be cured by the Intercessions and Prayers of the Saint of the Place: That these poor Creatures were on a sudden deliver'd from these Evil Spirits, and that this was the very Day that Luther died; That the day after the De∣vils return'd again into the same Bodies, and being as∣ked, whither they were gon the day before? answer'd, That by the Commandment of their Prince, they were call'd forth to attend the Soul of their Grand Prophet and Companion Luther. This Fable, as ridiculous, as it is malicious, is quoted at large, and credited, by as considerable a Man as Florimond de Ramond(r) 1.17. He, I say, that shall reflect upon these things, will not be apt to believe the Reports of his Adversaries.

If we take the account of his Death from Sleidan, we shall find it very different, and such as was every way becoming a most pious and devout Christian(s) 1.18. But it will be said, that he was his Friend, and therefore as little to be credited as his Enemies.

Hear therefore what many Learned Men of the Church of Rome say, who cannot be suspected of any partiality in Favour of him. The Fathers in Trent, (saith Father Paul) and the Court of Rome, conceived great hope, seeing that so potent an Instrument, to contradict the Doctrine and Rites of the Church of Rome, was dead, &c. and the rather because that Death was divulged throughout Italy, with many prodigious and fabulous Circumstances, which were ascribed to Miracle, and the Vengeance of God,

tho there were but the usual accidents, which do ordinarily happen in the Deaths of Men of sixty three Years of Age(t) 1.19 So that in Father Paul's judgment, there was nothing in his Death, but what was common. Yea, that the very worst Circumstances were no other than such Accidents which happen also many times to VERY GOOD CHRI∣STIANS, is acknowledged by a late Adversary(u) 1.20, who hath written a Book on purpose to disparage him. Yea, that he died in great Honour, as well as piously, another hath informed us. After Supper (says Thuanus) immediately before the Night in which he departed, when he was ask'd, Whether in the Eternal Life we shall know one a∣ther? he said, that we should, and confirmed it by Testimo∣nies of Scripture. As many strove who should best express their Love to him while he lived, so neither by Death could they be drawn from loving him. The Citizens of Mans∣field contended that he ought to be buried with them, because that was his Native Soil; but the Authority of Frederick, the Prince Elector, prevail'd, that he should be carried to Wittenberg, and there honourably Interr'd(w) 1.21. And in∣deed the transcendent Honour that was done to his Memory, seems to be that which chiefly provoked his Enemies, to set their Inventions on work to defame him.

The Cardinal's next Instance of an unhappy End is Zuinglius. And why is his Death reckon'd unhappy? Because he was slain in a War against Catholicks(x) 1.22. But is it a strange thing for a Man to be kill'd in a War? Does every one that so ends his Days, die miserably? If so, How many Millions hath the Pope brought to a mi∣serable End, in sending them to the Wars against Sara∣cens

and Hereticks? O, that they'l say is a glorious Death, that merits the brightest Crown in Heaven! But Zuing∣lius was kill'd in a War against Catholicks.

But stay, the Cardinal makes them Catholicks too soon, he supposes them Catholicks before Zuinglius was kill'd, whereas he was to prove them Catholicks by his being kill'd, for his unhappy Death is the Note now under debate, by which they were to be known to be of the true Church.

But that his Death could be no Argument that God disapproved the cause in which he died, is evident; because to the great grief of our Adversaries the Refor∣med Religion which they hoped would have died toge∣ther with him, made a greater Progress after his Death, than it had done before. I shall speak but a word to the two next, because the Cardinal's Spite is chiefly a∣gainst Calvin who brings up the rear.

Oecolampadius (says Bellarmin) in the Evening went well to Bed, and in the Morning was, by his Wife, found dead in his Bed(y) 1.23. For this also he quotes Cochlaeus, though he says not that he went well to Bed. And so far is it from being true, that he had for a long time been ill, and for fifteen days before confin'd to his Bed: But grant it true, I have said enough before in answer to it, in the Vindication of Luther. I shall only add; That before the Cardinal had brought this for an In∣stance of an unhappy Death in Protestants, he should have prov'd, that Papists are not as subject to Apoplex∣ies, or any other Disease which causes a sudden stop∣page of the Circulation in the Heart, as Protestants are.

For Carolostadius, the Ministers of Basil (he tells us) in an Epistle they publish't concerning his Death, write that he was kill'd by the Devil(z) 1.24. He has not told us where this Epistle is, and I despair of ever finding it. I shall

therefore send the Reader to Petrus Boquinus, a Student at Basil when Carolostadius died, and attended his Fune∣ral, who hath given an account of his Death, and ex∣posed this impudent Forgery; as I find him quoted by Melchior Adams(a) 1.25.

I am now come to the fifth and last Act of this Tra∣gedy, which is so lewd a Calumny, that any Man but an Advocate for their Church, might be ashamed to own it, viz. John Calvin was eaten up of Worms, as Antiochus, Herod, Maximinus and Hunricus were; and not only so, but invoking the Devils, he died blaspheming and cursing(b) 1.26. But what Authority has the Cardinal for this? the Testimony of Bolsec, a Man of so prosti∣tuted a Fame, and whose Lies are so gross, that many Popish Writers who have studied to blacken Calvin, have been ashamed to own him.

The Charge is twofold: 1. That he was eaten up of Worms. 2. That involking the Devils, he died blaspheming and cursing: both which are as false, as any thing ever forged by the Father of Lies.

1. That he was eaten up of Wolms, by which is meant the lowsy Evil, as may be seen by Bolsec's Words quoted in the Margin(c) 1.27. Now were this true, yet if we may believe a Learned Man of the Church of Rome (who was one of Calvin's irreconcileable E∣nemies) it is not to be look'd upon as so strange a thing; for he has underta∣ken to prove that nothing is more na∣tural, than for the Body of Man to

breed Vermine and Lice, and produc'd many famous Men who have died of this Disease(d) 1.28. It must in∣deed be acknowledged, that the lowsy-Evil, is not al∣ways a Sympton meerly natural, but a vindicative Ef∣fect of the Almighty, when, without any Reason in the Humours or state of the Body sufficient to cause that loathsom Disease, it appears to the Destruction of some notorious Sinner. Yet it is certain that this Distemper is naturally incident to humane Bodies, since Lice do seem to consist (chiefly) of that Salt, which, together with other Humours does copiously breath through their Pores. This Truth may be reasonably gathered from the Chymical Resolution of Lice, and from their medi∣cinal Powers and Effects in some Distempers. Besides that, I have been assured by a Learned Gentleman (much addicted to Physical Experiments) that he for∣merly having three or four days together visited Glass-furnaces, attending on some Experiments there made, has taken from the Backs of the Glass-makers (after they had sweated profusely in the same Shirts three days together) a great quantity of dry Salt, which was caked on the outside of their Shirts, and that this Salt being put into a Glass, and set two or three days in a sunny Window, did all become a body of little creeping things like Lice. If therefore the Salt which exhales through the Pores of Mans Body be the matter of Lice, the considering Phisician may give good Reason, why and how the Disease may be produced, as it often hap∣pens to be, in Bodies first decayed, and disposed to such a Malady by other Diseases, where the Putrefaction of Humours, and the Resolution of the animal Salts be∣ing very great, and the internal Heat and Motion, which should carry them through the Pores, being too little, this unctuous and saline matter stops in them,

and there stays long enough to be animated into Lice, which as soon as unlivened creep forth in abundance, and are successively followed by dreadful numbers of the same Generation, so long as the Patient lives. But I shall say no more of the natural Causes from whence this Evil may sometimes proceed; but supposing it now to be as certain a Token of the Divine Vengeance, as Bellarmine would have it, I shall shew these two things:

• 1. That Calvin did not die of this Disease.
• 2. In case he did, the Church of Rome hath no rea∣son to triumph in it.

1. That Calvin did not die of this Disease. This will I think be manifest: 1. By reflecting upon the first Author of this Story. 2. By considering what o∣thers, both Papists and Protestants (of unquestiona∣ble Authority) have written concerning Calvin's Dis∣eases and Death.

1. By reflecting upon the first Author of this Story. Bolsec was the Man who first told this Tale to the World, and not till thirteen years after Calvin's Death. All the rest, Surius, Lingeus, Lessius, &c. are beholden to him for it. Nor do I wonder that they licked up his Vomit: but it may seem more strange that Cardinal Bellarmine should, if we consider these two things:

1. That he was Calvin's mortal Enemy. 2. That many Papists who have made it their Study to defame Calvin, are ashamed of him.

1. That he was Calvin's mortal Enemy. One main occasion of his Enmity was this: Bolsec, having quitted his Habit (for he was a Carmelite Frier at Paris) turn'd Quack, and came to Geneva, where finding himself in no esteem among the learned Physicians, he resolved to

set up for a Divine; for something he delivered about Predestination, he was first gently reproved by Calvin; but he more boldly insisting again upon it, he was then confuted by him openly in the Congregation, exposed to publick Shame, and by the Magistrate committed to Custody as a seditious Person, and not long after by the Senate banished the City. This publick Disgrace he would never forgive Calvin, but ever after bore a mor∣tal Hatred against him, though he durst not openly proclaim it, till after Calvin was remov'd into another World, and out of a capacity of confuting his Calum∣nies. This alone is enough, the Romanists themselves being Judges, to overthrow the Credit of this Story. I might also add, that Bolsec was a necessitous indigent Person, and a Man of debauch'd Morals, and so every way qualified for the feigning of a story, which he was well assured would be amply rewarded.

2. So gross are his Impostures, that many Learned Papists, who have made it their study to defame Cal∣vin, are asham'd to quote them. Florimond de Rae∣mond, speaking of Calvin; From this Head (saith he) as from Pandora's Box, are come forth all those Troops of E∣vils, all those Legions of Miseries, and those Torrents of Blood, which have overflow'd the better part of Europe— He that would know all these particulars, let him read the Authors who have taken the pains to write them. And then quoting Surius, Bolsec, and some others in the Margin, he adds; I have on purpose omitted many things, for the fear I had, that Hatred had sometimes more power over them than Truth(e) 1.29 (Of those many things he

omitted, this foul Disease is one). And Don Peter of St. Romuald, a Priest and Monk: As for Theodore Beza, (says he) Jerome Bolsec, and James Lingey, all that they have written of Calvin is suspected of Flattery, or of too great sharpness against him(f) 1.30 'Tis no wonder he should say, that Beza is suspected of Flattery; but doubtless had not Bolsec's Calumnies been very broad and ill-colour'd, a Monk would never have suspected them.

2. The Falshood of this Tale will be farther mani∣fest to all Men, by considering, what other Persons, both Protestants and Papists (whose Authority in this matter, at least, is unquestionable) have written con∣cerning Calvin's Diseases and Death.

1. For Protestants; I shall insist only upon Beza's Hi∣story of his Life. He pretending to tell us all his Dis∣eases, makes no mention of this; besides, that the ac∣count he gives of him some days before, and at his. Death, is utterly inconsistent with it.

Bolsec says, That from his Ulcers, and from his whole Body issued most noisom Stinks, by which he was loathsom to himself, and his Family; and that his Do∣mesticks reported, that for this very reason he would not be visited(g) 1.31

Now Beza tells us, That after he had finish'd his Will, viz. April 26. (a Month and one Day before his Death) he signified to the Syndicks, and all the Sena∣tors,

that he had a desire to visit them once more in their Senate-House, before he died, and hoped to be carried thither the next Day; they desired him to consult his Health, and sent him word that they would come to him, which accordingly they did: After he had thank∣ed them for their Favours, and given them much good Advice, he gave to every one of them his right Hand, and dismissed them weeping. April 28, at his request all the Ministers within the Jurisdiction of that City came to him, to whom after he had given an Exhortati∣on, he likewise reach'd out his Right Hand to each one in particular, and sent them away with heavy Hearts and wet Eyes. May 19 (and he died May 27) the Mi∣nisters being wont on that Day to eat together, a Sup∣per was prepar'd for them at his House, and he being carried to them, from his Bed into the next Room, I now Brethren (saith he) come to take my last Farewell, I shall never more sit at Table. Before Supper was ended, when he required to be carried back again to his Bed-Chamber, he said with a Smiling Countenance, This Wall between us will not hinder, but tho absent in Body, I shall be present in Spirit with you.

I need repeat no more; If this already said be true, what Bolsec says must be false. And that this is true, every one must grant, (considering the time when, and the place where it was publish'd) who grants, that Be∣za was in his Wits; For he publish'd it presently after Calvin's Death at Geneva, where, if but one tittle had been false, every Citizen almost must have known it: If the Senators had not all visited him, and the Ministers all met at his House, a few Days before his Death (as Beza reports) every one of those Senators, and every one of those Ministers would have given him the Lye,

and proclaimed him to the World for an impudent Im∣postor: Especially those who were Calvin's Enemies, would have noised it abroad: Whereas not one, either great or small was found, who contradicted one Word of it.

2. But we need not the Testimony of Beza, or any other Protestant; the Papists themselves, even those who have written much more than is true to defame him, shall be his Compurgators; For if they take no notice of this Disease, who, could they have found any colour for it, would have made the World ring with it, 'tis certain they took it for a Fable.

Now whosoever will take the pains to peruse the Book quoted in the Margin(h) 1.32, he will find many of these collected to his Hands: But because the Book is not in a Language that every one understands, I shall touch upon two or three of them. Florimond when he reckons up his Diseases, gives not the least intimation of this(i) 1.33, Jaques Desmay insists vehemently on those Diseases Calvin was afflicted with toward the end of his Life, as Impostumes, Hemorrhoids, Stone, Gout, in short no less than a dozen, and then insults over him, making them as visible Tokens of God's Vengeance upon him, as his smiting the Philistins in the hinder parts, and putting them to a perpetual Shame. Now can it be imagined that he would have omitted this could he have found the least shew of Truth for it, since this would have flood him in more stead than all the rest? I shall add but one more, viz. Jaques le Vasseur, who is so far from forgetting any thing that might be to Calvin's disadvantage, that he tells many silly ridiculous Tales on purpose to disgrace him, and yet hath not one word

of this loathsom Disease, or any thing like it. I think I need say no more to vindicate Calvin from this ugly Aspersion.

2. But let us now suppose it true, and see what the Romanists will get by it. Had indeed this Disease fal∣len upon Calvin, but never upon any Man of the Church of Rome, they might then seem to have had something whereof to glory; but if for one Calvin, we can name many greater Men of the Roman Communion who have had this Distemper, they were then ill-advised in obje∣cting this against Protestants. I shall at present name three only, an Emperor, a King, and a Pope. The Em∣peror is Arnulphus, the Natural Son of Charles the Great(k) 1.34. The King is Philip II, King of Spain(l) 1.35, a Zealous Persecutor of the Protestants. The Pope is Clement VII,(m) 1.36.

2. I should now proceed to the other part of the Charge, which is blacker and more frightful, viz. That Calvin invoking the Devils, died blaspheming and cursing.

But I need not insist upon it, because nothing hath been said to expose the falshood of the former, but what is as truly applicable to this also. If therefore the Reader please to recollect what hath been already deliver'd, he will find this equally confuted by it. Tho I might have added several other convincing Arguments, had I not already exceeded the bounds alotted to this Discourse. But the Truth is, the Calumny is so broad, and naked, that it confutes it self.

I think it is now evident enough, that the Church of Rome can have no advantage against the Protestants, from the unhappy Deaths of their prime Pastors and Teachers. For, as Bellarmin himself pretends but to five such; so I have made it appear, that the Stories he tells of these, are all of them, either plainly false, or impertinent. Happy Protestants! So happy in this re∣spect, that if it might pass for a Note of the true Church, they need desire to be tried by no other. And since Bellarmin in the next Chapter, boasts of the miraculous Success of the Papists against Hereticks; I desire them to consider, whether it was not at least next to a Miracle, that one Luther, who opposed him∣self to all the united Forces of the Papacy, should live so long, and at last come to his Grave in Peace. It may (as I said before) seem strange to some that Cardinal Bellarmin should abuse the World by such feign'd Sto∣ries as he does; but let it be remember'd, that he was a Jesuit, and the Wonder will then be the less.

Among all those Princes, and other Secular Powers, who have (under God) been the great Defenders of the Protestant Faith, the Cardinal has told us of no unhap∣py

Ends; we may guess at the Reason, for if he could, we cannot imagine he would have spared them, since these would have been much more to his purpose, than Pharaoh, Antiochus, Herod, Nero, Domitian, Maximi∣nus, Julian, and some others, which he has imperti∣nently enough alledged. Tho had he produced many Examples of this sort, one Queen Elizabeth would have been enough to have put in the Ballance against them all. Having shew'd how much the Protestants are beholden to Bellarmin for this Note,

2. Let us now see whether the Church of Rome can make as fair a Claim to it. Or rather, whether she, which will needs be the only Church, will not by this Character be unchurch'd. To begin with her Church-Men.

I might insist upon the dismal Ends of Cardinal Wol∣sey, Charles Caraffa, Caesar Borgia, Angelot, and many other Cardinals. But because if any Rank of Men a∣mong them be exempted from this sad Fate, we may in reason expect it should be the Bishops of Rome; who by their Flatterers are made, not only equal to, but in many things superiour to the Angels, who cannot die; I shall therefore more especially reflect upon them: For if we find that the Popes themselves, not only die like Men, but have had many of them, the most unhappy Deaths, we may safely conclude, that the Church of Rome will never be able by this Mark to prove her self the true Church.

We have already heard the unhappy Deaths of Pope Nicholas III, Paul II, Clemens VI, Leo X, and Clemens

VII; to which I shall add a few more, cut of many that might be mention'd.

Pope Clemens II(q) 1.37, and Victor III,(r) 1.38, were poison'd. Pope John X(s) 1.39, and Benedict VI(t) 1.40, were both strangled in Prison. Pope John XXII, when he promis'd himself a long Life, was suddenly crush'd to Death, by the fall of his Bed-Chamber, in his Palace at Viterbium(u) 1.41. John XII, was smitten (says Luitprand) by the Devil, in the very Act of Adultery, and died of the Wound within eight Days(w) 1.42. Stella tells us, that he was Stabb'd by the Husband of the A∣dulteress(x) 1.43. Martin, that he died in Adultery suddenly without Repen∣tanoe(y) 1.44: In this they all agree, that he receiv'd his Death's Wound in the very act of Lewdness; the Devil well rewarded him, for the honour he was wont to do him, in drinking his Health(z) 1.45. Pope Boniface VII(a) 1.46, and Boniface VIII(b) 1.47, both died as shamefully, as they lived wickedly. Benedict IX (the Writers of his Life tell us) was seen after Death in a monstrous Likeness; and being asked (after he had told who he was) why he appeared in such a horrid shape? he answered, Because I lived like a Beast, without Law and Reason, it is the Will of God, and of St. Peter, that I should bear the shape of a Beast rather than of a Man(c) 1.48. I should not have mention'd this, had I not found it confirm'd by Cardinal Baronius(d) 1.49:

Who also gives the Reasons from Petrus Damiani, why he appeared in the compounded shape of a Bear and an Ass; and adds the reason himself, why he appeared by a Mill(e) 1.50. Alexander VI, by the mistake of his Cup-bearer, drank himself that deadly Wine, which he had prepared for the poisoning of his Cardinals, and died forthwith(f) 1.51. Paul IV, went off the Stage with as much Infamy, as his Enemies could desire; scarce was the Breath out of his Body, when the People mad with Fury, ran through the City to destroy whatsoever had been done by him, cur∣sed the Memory of the Pope, and of all Carafaes (the Name of the Pope's Family) burnt the new Prison of the Inquisition, he had made for Here∣ticks— Then running to the Capitol, demolish'd his Marble Statue, drew the Head of it through the Streets of the City, and after many Contumelies threw it into Tiber. In fine, an Edict was pro∣mulgated, by which all were commanded under the heaviest Penalty, to deface the Arms of the Caraffian Family, in what place soever of the City they were found(g) 1.52. This may I think suffice for Popes.

It were easy to observe several Circumstances, in the Deaths of Morgan, Gardiner, Sanders and others, which Men would be apt to conclude, were special Indications of God's Displeasure against the Cause; but it is needless because the advantage of the Pro∣testants, as to their Church-Men, is already sufficient∣ly manifest.

I might now proceed to Secular Persons, and shew that their advantage is as great, with respect to them. It

was before observ'd, that the Cardinal has not pro∣duc'd so much as one unhappy Death of a Protestant Prince. There has been one indeed, here in Eng∣land since the Cardinal's Death (I mean King Charles I.) But what is one, to the many (that might be men∣tion'd) of Popish Princes? In France alone within the space of threescore Years, we meet with no fewer than five, immediately succeeding one the other, with∣out so much as one happy Death between, viz. Hen. II, Francis II, Charles IX, Hen. III, and Hen. IV. I now leave the Romanists themselves, to make the Conclu∣sion which most naturally follows from the Premises; And for a Conclusion of this Discourse, desire them to observe the difference between Bellarmin's Authorities and mine: Whereas what he reports of the unhappy Deaths of Protestants, he has taken it from Papists, and from such Papists who were their most implacable Enemies: I have not said a Word of the unhappy Ends of Cardinals, Popes and Popish Princes, but what I have borrow'd from their own Writers.

THE END.

LONDON, Printed by J. D. for Richard Chiswell at the Rose and Crown in St. Paul's Church-Yard, 1687.

ERRATA.

PAg. 335. l. 5. for there r. them. P. 336. l. 22. r. Diocletian. P. 344. l. last, for found r. forc'd. P. 349. Marg. l. 7. for caenani r. caenam. P. 352. l. 27. for Phisician r. Physitian. P. 354. Marg. for Vondra r. Voudra, l. 6. for beaucomp r. beaucoup. P. 358. Marg. l. 13. for pons r. pous.

Notes

• (a) 1.1

  Deut. 32.43
• (b) 1.2

  Reply to K. James. l. 1. c. 5.
• (c) 1.3

  De Not. Eccles. c. 2.
• (d) 1.4

  Eccles. 9.1, 2, 3.
• (e) 1.5

  Job 9.22.
• (f) 1.6

  Eccl. 8.14.
• (g) 1.7

  Eccl. 7.15.
• (h) 1.8

  Eccles. 8.10.
• (i) 1.9

  1 Sam. 3.
• (k) 1.10

  Job 21.26.
• † 1.11

  Athanas. Kir∣cheri Scrutin. Physico-Med. Contag. Luis quae dicitur Pestis. P. 426.
• (l) 1.12

  Lutherus morte repen∣tina sublatus est; nam cum vesperi opipa∣ram caenam sumpsisset laetus & sanus, & facetiis ••itis omnes ad risum provocasset, eadem nocte mortuus est. Bellarm.
• (m) 1.13

  —Ubi idem Pontifex cibi ac potus continentissi∣mus, subita tamen morte correptus, &c. Plat. in Vit. Nic. III.
• (n) 1.14

  —Vergente hoc eodem anno Clemens, cum Apostolicum solium annos decem menses septem tenuisset, praecipiti morbo ex humanis ereptus est. Raynald. ad an. 1352. n. 21.
• (o) 1.15

  —Et cum annos plurimos vive∣re sibi persua∣deret, anno salutis nostrae, 1471. v. Kal. Augusti, hora secunda noctis, cum eo die lae∣tum consistori∣um habuisset, & jocundissi∣me caenasset, Apoplexia correptus, vitam cum morte mutavit. Johan. Stell. Anno 1464. p. 262.
• (p) 1.16

  Ex hujus victoriae nuncio Leonem Pontificem ingenti diffusum gaudio referunt, in qua Apoplexia correptus, nullis perceptis Sacramentis, aetatis anno quadragesimo sexto nondum ex∣acto, decessit inopina morte. Raynald. ad an. 1521. n. 108.

  —Die insequenti laetitiae pompam sua morte clausit, inopina quidem ade••, ut ne Sacramen∣tis quidem munitus suerit. N. 109.
• (r) 1.17

  De la Nais∣sance de l' He∣resie. l. 3. c. 11. p. 332.
• (s) 1.18

  Jo. Sleid. Comment. l. 17.
• (t) 1.19

  Hist. of the Counc. of Trent. l. 2. p. 149.
• (u) 1.20

  Spirit of Mart. Luth. p. 104.
• (w) 1.21

  Post cae∣nani proxime ante noctem qua decessit, cum rogare∣tur, num in il∣la sempiterna vita simus alter alterum agnituri, ita esse aiebat, & Scripturae testimoniis confirmabat. Ut certatim eum vi∣vum, &c. Thuan. Hist. l. 2.
• (x) 1.22

  Zuinglius in bello contra Catholicos tru∣cidatus est. Bellarm.
• (y) 1.23

  Oecolam∣padius cum ve∣speri sanus cu∣bitum ivisset▪ mane inventus est ab Uxore mortuus in Lecto. Bellar.
• (z) 1.24

  Andream Carolostadium a Daemone in∣tersectum, Mi∣nistri Basileen∣ses scribunt, in Epistola quam ediderunt de morte Carolo∣stadii. Bellarm.
• (a) 1.25

  In vita Ca∣rolostadii.
• (b) 1.26

  Joannes Calvinus ver∣mibus con∣sumptus expi∣ravit, ut An∣tiochus, Hero∣des, Maximinus & Hunricus, testatur Hieronymus Bolsecus in ejus vita. Qui etiam addit, eum Daemonibus invocatis, blasphemantem & execrantem oci••••e. Bellarm.
• (c) 1.27

  Sed ad Calvinum nostrum, & ad gravissimos ejus, varios{que} morbos qui••us u••ser•• ad extremum usque Spiritum excruciatus fuit; reverta∣mur, quem prae••er eos quos Beza reference commemoravimus, eo quo∣que mo••bi genere afflictum constat, quo justo Dei judicio, quosdam ma∣nifestos, & apertos, Dei hostes, qui divinum Honorem at{que} Gloriam in∣vaserant, sibi{que} usurparant, vexatos pun••tos{que} legimus, is est pedicularis. Nam & h•• Vermes, &c. Vita Joan. Ca••v. c. 22.
• (d) 1.28

  Vasseur Annal de l' E∣glise Cathed. de Noyon. p. 720, 721.
• (e) 1.29

  Qui en von∣dra scavoir toutes les par∣ticularitez, lise les Auteurs qui ont pris la peine de l' Escriture. I' enlaisse à dessein beaucomp de choses, pour la crainte que j'ay que quelquefois la haine ait eu plus pouvoir sur eux, que la verite. De la Na••ssance de l' Heresie. l. 7. c. 8. p. 879.
• (f) 1.30

  Car pour Theodore de Beze, Hieros∣me Bolsec Medicin de Li∣on, & Jaques Lingey Ecos∣sois, Docteur de Sorbonne, tout ce qui ils en ont écrit est suspect de flaterie ou de trop grande aigreur contre luy. Thres. Cronolog. & Historiq l'an. 150.
• (g) 1.31

  —Cum ex ulceribus totoque cor∣pore gravissimi foetores emanarunt, ob quorum graveolentiam & sibi ipsi gravis, & quae eum circumstabat, fa∣miliae erat. Quam causam fuisse etiam hi ejus Domestici narrarunt, quod visitari se nollet•• Vit. Calv. c. 22.
• (h) 1.32

  La Defen∣se de Calvin contre l'out∣rage fait a sa memoire, &c. Par Charles Drelincourt.
• (i) 1.33

  La Nais∣sance de l'He∣resie. l. 7. c. 10. p. 888.
• (k) 1.34

  —Minutis quippe vermi∣bus, quos pe∣dunculos aiunt, vehementer afflictus spiri∣tum reddidit. Fertur autem, quod praefati vermes adeo scaturirent, ut nullis medicorum cu∣ris minui possent Luitpr. de reb. Imperat & Reg. l. 1. c. 9. Arnulphus, autem—ut Dei nutu pediculari morbo brevi consumptus sit. Plat. in vita Formos. Demum Imperator Arnulphus longa infirmitate tabefactus, nulla arte medicabili poterat ad∣juvari, qui a pediculis consumeretur. Mart. Polon. l. 4. p. 318.
• (l) 1.35

  Herode, le Empereur Arnoul, Fils naturel de Charlemagne, Acastus Fils de Pelias, Cali∣sthines d' Olinthien, Sylla, Clement 7 & Philip 2. Roy de Espagne furent mangez des pons. Mr. Chevreau. le Tab de la Fortune. l. 3. c. 5. —Quos (sc. Abscessus) pravo humore se per totum corpus diffundente, pediculorumtanta eluvio secuta est, ut vix indusio exui, & a quatuor hominibus paulum suspenso in linteo corpore quantum per infirmitatem licebat, a duobus aliis per vices detergi posset. Demum post tertia∣nam febrem hectica semper eum conficiente, & accedentibus ad eam plagosis in manibus & pedi∣bus ulceribus, dysenteria, tenesmo, & hydropsi jam manifesta, & verminante semper illa pe∣diculorum Eluvie, &c. Jacob. Aug. Thuan. Hist. 120.
• (m) 1.36

  Mr. Chevreau. ibid.
• (q) 1.37

  Plat in Vit.
• (r) 1.38

  Jo. Stella. p. 160. Mart. Polon. Chron. l. 4. p. 363.
• (s) 1.39

  Mart. Polon. l. 4. p. 334.
• (t) 1.40

  Mart. Polon. p. 341.
• (u) 1.41

  Papir. Masson. fol. 188.
• (w) 1.42

  Luitprand de Reb Imperat. & Reg. l. 6. c. 11. Quadam no∣cte extra Romam, dum se cum cu∣jusdam viri uxore oblectaret, in temporibus adeo a Diabolo est per∣cussus, ut intra dierum octo spatium eodem sit vulnere mortuus.
• (x) 1.43

  Stella ad an. 958. p. 133.
• (y) 1.44

  Chron. l. 4. p. 353.
• (z) 1.45

  Luitprand. l. 6. c. 7.
• (a) 1.46

  Plat. & Stella.
• (b) 1.47

  Mart. Polon. l. 4. p. 439. Stella. an. 1291. Plat.
• (c) 1.48

  Plat. Mart. Polon. Stella.
• (d) 1.49

  Baron. Annal. an. 1054 n. 54, 55.
• (e) 1.50

  Ibid. n. 56.
• (f) 1.51

  Papir. Masson. l. 6. fol. 374. Richer. Hist. Conc. general. l. 4. par. 1. p. 144.
• (g) 1.52

  Onuphr. in vit.