AONIO PALEARIO
AND
HIS FRIENDS,
WITH A REVISED EDITION OF
"THE BENEFIT OF CHRIST'S DEATH."
BY THE
REV. WM. M. BLACKBURN,
AUTHOR OF
""WILLIAM FAREL AND IIIS TINMES," " YOUNG CALVIN IN PARIS,"
C THE REBEL PRINCE," &C.
PHILADELPHIA:
PRESBYTERIAN BOARD OF PUBLICATION,
No. 821 CHESTNUT STREET.




Entered according to the Act of Congress, in the year 1866, b.y
THE TRUSTEES OF THE
PRESBYTERIAN BOARD OF PUBLICATION,
In the Clerk's Office of the District Court for the Eastern District
of Pennsylvania.
STEREOTYPED BY WESTCOTT & THOMSON.




CONTENTS.
PAGE
PREFACE........................,............................... 5
CHAPTER I.
DAYS OF STUDY. Paleario's friends-Filonardi-MartelliCincio Phrygipani-The poet Mauro-" Our C'esar."............   9
CHAPTER II.
THE SACsK OF ROMfE. Charles V. and Pope Clement VII. at
war-The Colonnas-The veteran Freundsberg-BourbonRome captured-Pope in St. Angelo-Work of plunderThe Gonzagas-Pompeo Colonna's generosity-Pope in a
convent................,................................................. 23
CHAPTER III.
WANDERINGS OF A STUDENT. Paleario leaving Rome-Visits
Perugia-Lingers at Sienna-Sells his property-Builds
family tomb-(Goes to Padua..........................................     45
CHAPTER IV.
ORATOR AND k  I. The Bellanti family-Paleario  defends
Antonio-Wrath of Otrone Melio Cotta-Paleario's Poem on
Immortality-Friendships of Bembo and Sadolet-Paleario
buys a villa and marries-Vettori-Writes the "Benefit of
Christ's  Death."............................................................    65
3




4                         CONTENTS.
CHAPTER V.
PAGE
BERNARDINO OCHINO. A zealous young Capuchin-Juan Valdes
-Gospel school at Naples-Ochino the popular preacherLife in danger —Leaves Italy.................................... 84
CHAPTER VI.
SUSPICIONS OF HERESY. Paleario assailed by a monk-Incurs
the wrath of certain thievish friars-Goes to Rome-Correspondence-A conspiracy...................................,..............  97
CHAPTER VII.
THE ORATION OF PALEARIO. Defends himself against Cotta
and his accomplices.................................................   117
CHAPTER VIII.
PALEARIO AT LUCCA. Professor of eloquence-Peter Martyr
- Vermiglio-Burlamachi-Flaminio-Paleario's illness-Letters..........................................................................   133
CHAPTER IX.
CELIO SECUNDO CURIONI. An old Bible-A young monk-An
arrest-New  treatment of relics-Celio among the sickMarries-A monk gets him into trouble-I-Iis ingenious escape
from prison-Morato-Duchess Renata-Curioni in Switzerland-Olympia Morata-A martyr.................................. 154
CHAPTER X.
PALEARIO  AT MILAN.  Pleasant letter-Prejudices-Correspondence with reformers-The Beneficio.............................  178
CHAPTER XI.
MARTYRDOM  OF PALEAnIO.  Carnesecehi- -J ulia GonzagaPaleario's book against the popes-Arr, st-Trial-Death...... 191




PREFACE.
TImE first Protestant scholar, who will have free access
to the Vatican, to make researches among the literary
treasures, supposed to have been long secreted there, may
delve into a rich mine, whose veins run into all the departments of European history. Yet he may be disappointed.
The flames may have consumed the best of what is now
supposed to exist. It is very certain that there were the
elements of a great Reformation in Italy, during the forenoon of the sixteenth century. Italy had a roll of noble
reformers contemporary with Luther and Calvin. To
Italy was given the Bible in the language of the people; a
gospel literature began to spring up on their soil. Mlighty
men laboured to bring the Italian church back to the ancient faith that existed when Paul preached, Nero persecuted, and Ignatius suffered. Yet how little is known of
them! To the memory of one of the Italian reformers
and martyrs this volume is devoted.
it is hoped thaw this book may not fail to be interesting
and instructive. Ti&e struggles of an educated layman, a
distinguished lawyer, and an eminent college professor
1 ~~~~~*                       6~5




6                     PREFACE.
during the Reformation in Italy, must be worthy of some
attention, even if they do not exhibit such brilliant passages
of piety as we could desire. The ordinary life of a classical
lecturer, who wrote such an earnestly pious book as the
" Benefit of Christ's Death," must be important enough
to be set forth from such materials as have been preserved
from the flames, or the bolts of the Vatican library. A
man too, who held a most peculiar position, being intimate
with many of the better class of the Roman clergy, personally acquainted with several of the popes, and in correspondence with some of the most advanced Protestant
reformers, must present to us a new phase of the Reformation. It is not easy to find in any other part of Europe
such a layman as Aonio Paleario.  He illustrates the path
along which many learned laymen struggled up to the
eternal refuge.  Our effort has been to present him as he
lived and laboured, hated and loved, taught the classics,
and wrote gospel truths, suffered for the promotion of
literature, endured martyrdom for Christ, and left behind him one little book that had an influence which it
is impossible to estimate.  We have aimed to do this as
faithfully as is now possible, from the records that have
been accessible to the scholars of deepest research into the
sources of this biography. Paleario belongs to the Renaissance quite as much as to the Reformation; but we have
not dwelt so much upon his literary, as upon his religious
character.
The works chiefly consulted in the prenaration of tfc;volume are these-first mentioning those less used-Robertson's Charles V.-Ranke's History of the Popes —




PREFACE.                       7
Bayle's Dictionary-History of the Progress and Suppression of the Reformation in Italy in the, Sixteenth Century, by Thomas M'Crie, D. D.; Presbyterian Board of
Publication*-Aonio Paleario; a tract by the London Religious Tract Society-The Benefit of Christ's Death (several editions of it)-Aonio Paleario, etude sur la Reforme
en Italie, par Dr. Jules Bonnet, Paris-The Life and
Times of Aonio Paleario, or a History of the Italian
Reformers in the Sixteenth Century, by M. Young,
London.
The work of MI. Young, in two large octavos, presents a
series of interesting episodes and biographies, and is full of
information upon the times of Paleario. He has given translations of more than eighty letters of Paleario, from which
most of the quotations in this volume are taken.  These
-eighty letters show us the strong friendships, the personal
troubles, and the literary employments of the reformer,
rather than his religious sentiments and experiences. He
seems to have been fond of writing letters, and when the
inquisitors were searching for evidences of his "heresy,"
it was natural for his friends to destroy any letters that
expressed his strong religious convictions. We have not
seen a copy of the "Palearii Opera."
This book will not have been written in vain if it shall
persuade its readers to enter more largely into the wealth
of biography and history connected with the Reformation,
to cherish more gratefully the holy religion for which
Paleario was a martyr, to make Christianity more personal
* M. Young considers this work as "a mine of wealth," and intimates that his own is but an expansion of Dr. M'Crie's volume.




8                      PREFACE.
in their own lives, to exhibit a practical sympathy for those
who are now toiling to reform Italy, and to feel the truth
of Paleario's famous saying, that the first, second and
third ground of salvation was Christ. Hie is "all in
all."
TRENTON, N. J.                            W. nM. B.




AONIO PALEARIO.
CHAPTER I.
DAYS oPF STUDY.
(1500 —1526.)
ITALY was rich in reformers until late in the
afternoon of the sixteenth century; papal Rome
threw them into dungeons, drove them into exile,
or sent them out of the world by martyrdom.
Their labours were not a total loss.  Earth knows
less of the happy results than heaven, for there
has come down to us no full list of Italian names
that are written in the book of life.  One of these
reformers wrote the little volume entitled "The
Benefit of Christ's Death," which supplied a great
want of the age. From the presses of Venice,
Lyons, and Stuttgard it went swift and far through
Christendom.  In Italian, in Tuscan, in French, in
German, in Croatian versions it spoke to the needy
hearts of the people.  Forty* thousand copies of it,v'crp,fathering souls for God.  They found, what
its title-page announced, "the glorious riches of
- Kurtz says sixty thousand were printed at Venice.
9




10             AONIO PALEARIO.
God's free grace, which every true believer receives
by Jesus C/rist and him crucified."
It won its author the martyr's crown.  It too
must share in his death and have its resurrection.
"The little book," says a late editor, " was too true
to Christ and his cross to escape the ban of Rome.
It was condemned by the Inquisition. Under their
curses and threats it sank from sight, as a stream
in Eastern lands sinks before the sun.'The Benefit of Christ's Death' disappeared." They, who
burned authors, also burned books.  So completely
was it banished from its thousands of homes that
Macaulay, following Ranke, said of it, in the Edinburgh Review, 1840, " The Inquisitors proscribed
it; and it is now as utterly lost as the second
decade of Livy." The historian and the reviewer
were mistaken.
A few years since Dr. Thomas MecCrie, the
Scotch historian, came upon the will of one Thomas
Bassinden, a printer in Edinburgh, who died in
1577.  In it there was a reference to an English
version of the once popular book. This put Rev.
John Ayre, of England, in search of it. He found
a copy, reprinted it, and awakened such an inquiry
that other copies were found, three in Italian. A
manuscript copy was unearthed at Cambridge
University, which had a touching history. It was
made, from  the original, by Edward ConrIila3 —
earl of Devonshire, in 1558, while lying a prisoner
in the tower. King Edward the Sixth had evidently




DAYS OF STUDY.              11
read it, and written notes upon two of the margins,
one of which was prophetic of the book: "Live to
die, and die to live again."
Its happy discovery has recalled its author to the
memory of the Christian church, which had almost
forgotten  him.  It has restored  his influence.
Again is it printed by thousands.  It is circulating
more widely, perhaps, than ever among Protestants;
thus gathering the sheaves of a new harvest for
Aonio Paleario, who, for three centuries has fully
known "the benefit of Christ's death."  For this
reformer we ask a little space.
Near the river Cosa, among the mountains where
the ancient Hernici hunted and fought, stands the
old episcopal town of Veroli. On the one side,
just beyond the hills, lies the valley of Lake Celano
within the kingdom of Naples; on the other the
once populous Campagna, stretching up beyond
Rome, and now lying around the great seat of Romanism as an immense desert, full of old ruins,
overrun with buffaloes, infested with robbers, and
yet burdened with entire chapters of the world's
history.  Among the tribes that tented near the
ancient Veroli, the founders of Rome met with their
first and truest friends.  Here, Pliny says, was the
nucleus of the Roman Empire.  Here, centuries
after, Papal Rome saw born one of the staunchest
heroes that rose up against her sins and traditions.
HIe was born on the borders of an immense moral
Campagna, filled with the desolations of the true




12               AONIO PALEARIO.
church, overrun with corrupt priests and monks,
infested with indulgence-sellers, and holding, buried,
ages of cruel history written with the blood of the
saints.
In the library of Sienna there is a letter, which
asserts that a locksmith came from  La Marca to
Veroli, and was called La Pagliara. In the same
library is another letter written by Ferrante of
Salerno, to Paleario, whom the prince offers to assist, not only because of his personal excellence and
high standing, but because he is descended from an
ancient and noble Salernian house, which had the
names of several bishops on its register. It is
claimed that both these letters refer to members of
the same family; one the father, the other the son.
Whether the father was of plebeian or princely
family is of little moment; enough for us that his
name was Matteo Pagliarolo, softened into Paleario.*
If there was some noble blood in his veins, he might
have been compelled to keep it warm by labouring
in an honest shop. His better honour was in being
a good workman. But neither as a locksmith, nor
as a scion of the nobility have we aught to do with
him; but as the provident husband of Clara Janarilla, whose love he had every reason to return, and
" There are yet other forms of this name. It appears as Pagliarolo
on the old registers of Veroli, and, also in families now living at
Salerno and other places in the kingdom of Naples. There still
exists at Veroli a family name Pagliaroli, which claims to be descended from Aonio Paleario. The proper pronunciation seems to be
(a broad,) Pa-le-ar-e-o.




DAYS OF STUDY.               13
the father of a son, who alone rescued the family
name from oblivion and handed it over to history.
This son, on whom the family fame depends, was
born when nearly two-thirds of the twenty-six years,
between the birth of Luther and Calvin, had passed
away. All that we can gather of the date is firom
his last letter to his wife, shortly before his death
in 1570, in which he declares himself " past seventy
years old." If not then a year past seventy, he
was born in 1500. He was baptized Antonio, but
in later years he changed his name to Aonio, either
to gain Italian smoothness, or, as his enemies said,
to get rid of the letter T., because it bore the form
of a cross. The latter explanation was evidently a
slander put forth  by Latinus Latino  in  such
wretched verses that a French critic said of them,
" They are so frigid, that they would have quenched
the flames in which Paleario was consumed."
Love for his parents was his strong motive to
filial obedience, but he had not the privilege of
loving them many years. They left him an orphan
at an early age, with the legacy of a house and
small farm. Already had his father been pleased
to notice his ardent thirst for knowledge, and confided him to the tutorage of his friend Giovanni
Martelli, whose kindness was so essential to Aonio
in his orphanage, that he said, long after, " To no
one do I owe more than to you." The affectionate
son gave early expression to his filial reverence by
building an expensive family tomb. XWe will see,
2




14              AONI0 PALEARIO.
farther on, that he obtained means through Martelli
to repair this monument at greater cost than he
could well afford.
Veroli had a fair register of bishops dating far
back, but of them all, there was no one of a purer
life than Ennio Filonardi.  He was better fitted for
God's work of directing a fatherless boy than most
bishops of his time.  His warm  friendship must
have secured to the lad great early advantages.  If
Aonio was like most other boys, he often wished
that he might attain the honours of those, who were
high examples in his eyes.  Filonardi had risen
upon his own merits; why might not some other
struggling youth rise in the world?  We may imagine that there was enough ambition in the mind
of young Paleario to stimulate him in his studies,
when he thought that his intimate friend had been
born in a small village, of an obscure family, and
that by his energy and upright life he had become
the bishop of the diocese.  He was a man of moderate views on all questions that agitated the public
mind.  Ile had no leanings toward reform.  Aonio
got from him no knowledge of the treasures hidden
in the Bible.
It is worthy of notice that in the very year that
Filonardi was made bishop, 1503, there was a movement toward reforming the abuses of the church.
One of the worst of popes passed away when
Alexander VI. died. A cardinal of unusually upright character was elected to the papal chair, who




DAYS OF STUDY.               15
took the name of Pius III.  He was convinced that
the loud cries for reform must be heeded.  If the
highest powers in the church did not sweep out the
more flagrant corruptions and abuses, new reformers
would rise up fiom among the people,, and be more
successful than such men as John Huss, John of
Wessalia, and Savonarola.  HIe called a council for
the reformation of existing evils; the hopes of the
right-minded wer'e strengthened; but only twentysix days after his elevation his death was announced.
A poet, in his elegy, intimated that the papal chair
could not abide such distinguished virtues as those
of Pius III.; it was not used to them; it gave him
the same black plague which had long polluted it.
The cardinals met to elect another pope. They
agreed upon oath to elect no man who would not
call a council within two years, to reform  the
church.  They elected  the well-known  military
cardinal, Julian di Rovere, and obliged him to take
oath that he would fulfil their conditions.  He took
the title of Julius II.  The result was the council
of Pisa, held while Paleario was a mere infant, and
dissolved by the pope, from whom nothing was to
be expected, and who was determined that nothing
good should be done.  His cruelties and crimes
served to arouse the better class of minds to the
need of a vigorous reformation.  Yet such men as
bishop Filonardi were silent.  Whatever were their
private convictions, they were unwilling to enter
upon any new religious movement. They left the




16              AONIO PALEARIO.
work to such coming champions as Lefevre, Zuingli,
Luther and Paleario.
The little town, the romantic hills, the kind Afartelli, and the genial bishop, had done much for
young Aonio; but they did not satisfy his expanding mind.  His eye turned across the Campagna to
higher institutions of learning.  About the year
1520 he went to Rome with no other recommendation than his candour, his youth, and his enthusiasm
for study.  HIe probably entered the university,
where the study of the Latin and Greek classics
was revived.  These classics were his admiration,
and he devoted himself severely to them.  Cicero
was his model.  He sought to imitate his pure and
elegant style.  But Paleario must be more than an
imitator.  A mind like his was not to be satisfied'with the mere graces of oratory.  Ile imust lay the
foundations of his knowledge deep in philosophy.
He despised the cavils of the school-men, and sought
that better part of science which strengtlhens the
powers, and enlarges the views of the human mind.
He studied Aristotle, using his judgment as a fisher
employs his net, taking good and bad together at
the first; but afterwards reservingc the true and
rejecting the false.  What a lamp the word of God
would have been had he known that there was such
a book, or that it was meant for him! His diligence in study kept him  from  evil companions.
He chose the law as his future profession, yet
theology was his favourite pursuit.




DAYS OF STUDY.                17
While young Paleario was treading the old historic streets of Rome, great events were transpiring
in the world.  In the papal chair sat Leo X., the
papal wonder of his age. No such pope had appeared for centuries.  He was the son of Lorenzo
de Medici, the magnificent.  He encouraged literature; he patronized learned men; he was humanized
by his love for the fine arts. Julius II. had exerted
himself to adorn the churches of Rome, by employing Michael Angelo and Raphael to paint their
fadeless frescoes, and produce the finest specimens
of sculpture. But Leo X. exerted himself rather
to adorn the mind, to recover the long-lost writings
of ancient authors, and to encourage the printing
of the classics. Advantage was taken of the pope's
disposition to favour learning, and a far more
liberal course of studies was adopted in nearly all
colleges and universities.  Aen were beginning to
think and search for the truth.  Then came the
great leaders of the Reformation to direct them to
the word of God.  Leo was aroused.  He invoked
the aid of the whole church to put down the new
doctrines.  If any writings of the reformers fell
under the eye of the student Paleario, it was not
through the tolerance of the pope, cardinals or
clergy.
The court of Leo X. made not the least pretence
to the practice of religion.  The pope was quite as
fond of pagan revelries as of literary. pastimes.
Though he assumed the title of "Vicar of Christ,"
2




18              AONIO PALEARIO.
an honest-minded student from a quiet village would
have been amazed at his want of any resemblance
in character to that of the heavenly Master.  Leo
died in 1521, and was succeeded by Adrian, who
resolved upon some important reforms; but who
was forced to admit that a pope\ was most unhappily
situated, for he was not free to do any good, however much disposed.  His advisers wished him to
crush Luther, and reconcile the Germans, without
making any concessions or changes.  He was told
that if 1"the church of Rome were to attempt any
reforms, it would only embolden those who cried
out against its abuses, to increase their demands;
that it did not become the dignity of the court of
Rome to make any change, or own itself capable of
corruption  or improvement."  While the grave
questions of reform were agitating all Christendom,
Paleario was pursuing his studies, and probably
he then for the first time received the idea that
any sort of reform was necessary in a church hitherto
regarded as infallible.
Six years of study were passing away. It seems
that Paleario partly supported himself by teaching,
and acting as secretary to some of the nobility.
He probably gave lessons to Cincio Phrygipani, a
rich young Roman, who became a warm  friend.
Cincio was not a sedate character; he was genial,
generous, full of life, fond of mirth, and strongly
tempted by the co'mpanions that courted his favours.
If Paleario had sought his generous bestowals of




DAYS OF STUDY.               19
wealth, he would have flattered this young gentleman, and he might have drawn largely from  his
purse. But he sought the highest moral good of
one who went often astray, and who might have
been ruined had not his mentor felt the greatest
anxiety for him, and plainly chided him, or gently
persuaded him  into the better path.  We shall
again meet Phrygipani.
Often at the joyous assemblies and revels of Leo
X., there was a poetical genius, who drank wine
till the Muses came to his aid, improvised verses
that kept the whole company in roars of laughter,
or sang some old song to the sound of the lyre.
He was Mauro, a native of Arcano, who had come
to Rome to support himself by his wit, which at
least brought him invitations to poetical suppers
where wine of a "poetic vigour" was abundant.
He had talents which might have placed him above
this inglorious occupation.  He was successively the
secretary to different eminent persons, one of whom
was Cardinal Cesarini.  He was intimate with
another poet, Bernardino Berni. They often changed
their wealthy patrons, and, living only for the wants
and amusements of the hour, they could thus repeat
their store of jokes and recite the same verses to
circle after circle with thoughtless jocundity. Years
afterwards, when Berni leaned to the Reformed
opinions, satirized the abominations of Rome, and
sang of the gospel, he lost all favour at the papal
court.




20             AONIO PALEARIO.
We know not what brought Paleario into close
friendship with {Mauro d'Arcano.  Perhaps the
sober student sought to lead the poet fiom his winecoloured wit to graver thoughts and nobler pursuits.
We may be thankful for their friendship.  Paleario
seems not to have been injured by it, and it supplies
us with letters from which we derive most that we
know of him for several years. In them we have a
glimpse of his social and intellectual life, and the
energies of his impulsive nature. At one time he
is eager in the pursuit of good; at another indignant over the infliction of wrong; not free from
ambition, but seeking earnestly the best things that
his age presents to his mind. Remember it is yet
only the time of the Renovation (Renaisscance) with
him; not that of the Reformation.  He appears as
a young man of lofty spirit, large sympathies, an
independence that unfits him for being a menial in
the houses of great men, and keen sensibilities which
"turn at the touch of joy or woe, and turning,
tremble too."
His little property gave him but a slender income,
and he was dependent somewhat upon the patronage
of the great ones of the world, for the world and
the church were quite the same at Rome.  The
nobles and cardinals had generally two or three
promising young men in their households as secretaries or librarians. The salaries were a help to
students, and they had the use of books which they
could not find elsewhere nor afford to purchase.




DAYS OF STUDY.                21
Mauro  recommended his friend as a learned
scholar, to a rich noble, who is called in the letters
"Our Cwesar." He was probably the Cardinal
Cesarini, to whom Mauro had been, or still was, the
secretary.  It would be the duty of the student to
overlook the affairs of the establishment during the
absence of his patron.  He was soon settled down,
the master of a fine library, reading with unceasing
diligence, and writing comments on the orations of
Cicero.  We hear of nothing unpleasant for some
years.
But one day the poet was about to leave Rome.
Paleario walked with him  part of the way, bade
him adieu, stood gazing as he rode off, and only
lost sight of him when Soracte and the adjacent
woods and hills hid him from his view.  With a
heavy heart he turned back, and met his patron
starting on a journey; he must bear the pangs of
another parting.  I-le resorte(l to his friends in
print, but books did not banish his feeling of loneliness.  IHe took his pen and gave his thoughts to
Mauro, who might forget his restraining influence
and turn poetical caterer at some new jocular supper.  Ile described the last look he had of his
fiend and addcled: "'As I descended towards the
river I met Our G(cesar, accompanied by a numerous
suite; with his usual politeness and munificence,
he warmly recommended me to his people, and
directed, that during his absence, everything should
be at my disposal. Never was there a more illus



22             AONIO PALEARIO.
trious or more affable person.  God grant me to
behold the return of those whom I have seen depart. On returning to the city it seemed to me a
desert."
Little did he think that Rome should soon be
more sadly desolated than a desert. But in a later
letter to Mauro, he mentions a rumour of alarming
war.  It is reported that Pope Clement and Charles
V., the emperor, have fallen out, that Charles is
sending an army against Rome, and that Clement
is seeking an alliance with Francis I. the king of
France.  He writes: " Bologna has taken up arms:
the Germans are preparing to fight: if this be the
case we are lost. See what a tempest is impending. Do not wait until the combat has begun.
Set off immediately. If you can reach Mantua,
that will be the safest refuge."
We turn then to the sack of Rome. Whether
Paleario witnessed it, and fought to defend the city,
we know not; but the event made a powerful impression upon his mind. It must have convinced
thousands of the people that Heaven had no special
protection for the pope, nor had sent legions of
angels to defend him.




THE SACK OF ROME.             23
CHAPTER II.
THIE SACK OFP ROM-E.
(1527.)
CHARLES FIFTH was no Protestant; the campaign
against Rome was not a Protestant war. It was
papal Rome fighting against herself.  There are
few events in history in which the hand of God is
more plainly revealed. The theme is one of the
richest, affording a wealth of biography, a display
of shrewd games in politics, a series of hard blows
against the papacy, and an array of proofs that the
Lord of Hosts was defending his people by drawing
their strongest enemies from the principal field of
the Reformation.
Charles the Fifth had assembled the Diet of Spires,
in 1526, to devise measures for preserving the
Romish church.  He wished to have the resolutions
made at Worms, executed against Luther and his
writings. Ile was about to open a war upon the
reformers.  But he must first visit Rome to receive
a new coronation. The plan was, that he should
receive the imperial crown, in the holy city, from
the sacred hands of the pope; and in return for this
favour, he should give up to Clement VII. the




24             AONIO PALEARIO.
gospel and the reformation.  But all at once the
pope turned against the emperor, crying out that
Charles was taking Ferrara from him, and attempting to enslave Italy. The pope would not endure
it.  He turned from  religion  to  politics.  He
formed the " Holy League" with several powers,
of which the French king, Francis I., was the chief.
HIe pushed his troops into Lombardy, and gathered
the army of the League.
Charles felt injured; he proposed a compromise,
and was insulted.  His rage was equal to the occasion.  He wheeled to the right as quickly as Clement had done to the left.  He put the Protestants
in safety, and the pope in danger.  Instead of
marching with the pope against the reformers of
Germany, he would march with the reformers against
the pope. The evangelical princes, who had their
sleeves embroidered with the Latin letters V. D. M.
I. ZE., meaning, "The word of God endureth for
ever," went home from Spires astonished to find a
friend in Charles the Fifth.  It was the turning
point in the Reformation.
The emperor seized a pen sharp enough to have
been pointed by Luther. "He assumed all the airs
of a reformer."  He wrote to the pope, reproaching
him for not behaving like the father of the faithful,
but like an insolent man. HIe was surprised that
Christ's vicar should dare shed blood to acquire
earthly possessions, a thing " quite contrary to the
evangelical doctrine."  "Put up your sword, and




THE SACK OF ROME.             25
call a general council to reform the abuses in the
church, and to inquire if these Protestants are not
more nearly right than we thought they were!"
More boldly still, the emperor wrote to the cardinals
complaining of the pope, and inviting them to convoke a general council if Clement should refuse to
do it. This letter was printed and circulated through
Germany, Spain and Italy, and had a wonderful
effect in confirming the opinions of the reformers,
and showing the people how little the emperor respected the pope.  It roused Clement to seek revenge. He saw a storm rising, and looked around
for means to avert it.
Rome was in a state of weakness.  While the
papacy was strengthening its arm for the sword, it
received a stab from  another quarter.  It came
from one of the fearful Colonnas. We may share
with Gibbon in the regret that the members of this
family did not leave the world a history of their
illustrious house. It would have been almost the
history of Rome during the middle ages.
This family of powerful barons dated its lineage
to the eleventh century, when Peter Colonna took
up arms against the pope. Its members rose to
great influence. All along the slopes of the Appenines lay their immense estates.  On them  were
heaped privileges and honours.  They lived like
free princes, coined their own money, and  increased their independence. They became the safeguards of a long line of popes. But Bonfifatce VIII.




26              AONIO PALEARIO.
grew jealous of them.  In their fortresses throughout the country, they plundered and tyrannized as
they pleased.  Some of them wrested from a caravan the rich furniture of the pope. They were
unrestrained by religion, humanity or justice.
They made themselves the masters of Italy, had
cardinals in the family, and grasped for the papacy.
A  bull was sent forth in  1297, against them,
denouncing them as " this odious house of Colonna,
cruel to its subjects, troublesome to its neighbours,
the enemy of the Roman republic, rebellious against
the holy Roman church, the disturber of the public
peace in the city and in the territory of Rome, impatient of equals, ungrateful for benefits, strangers to
humility, and possessed by madness, having neither
fear nor respect for man, and an insatiable lust to
throw the city and the whole world into confusion."
The two cardinals of that house were to be deposed.
The estates of al: were to be forfeited. Their castles were to be taken from them.  A crusade was
proclaimed against thtem. One of their cities, Palestina, was ordered to be razed to the ground, the
soil plowed up, sown with salt, and rendered for
ever unfit for the habitation of man.  Most of them
fled.  "Degraded," says Gibbon, "banished, proscribed, the six brothers in disguise and danger,
wandered over Europe, without renouncing the
hope of deliverance and revenge.  In t~his double
hope the French court was their surest asylum."
Benedict XI. restored them to their privileges and




THE SACK OF ROME.            27
power.  Stephen Colonna was noble amid all his
-misfortunes; the prospect of danger provoked him
to avow. his name and country, and whefi asked,
"Where is now your fortress?" he laid his hand
upon his heart and answered, "c Here!"
Such were the ancient Colonnas; their children
were true to their lineage. Pompeo, a cardinal of
restless, noisy, ambitious temper, was at the head
of the family, and was the crafty rival of Clement
VII. He saw that the hour of his advantage had
come; the troops of the pope were in Lombardy,
and Rome was slumbering.  IIe armed the Colonnas, their tenantry and friends to the number of
three thousand men, dashed down upon Rome,
seized one of the gates, dispersed the papal guards,
and sent the pope flying from the Vatican, through
a private gallery, into the castle of St. Angelo.  It
was all done in, the name of the emperor, for the
family had ever been Ghibellines.  The palace of
the Vatican, the church of St. Peter, and the houses
of the pope's officers were plundered in the old
Colonna style. They were about to sack the city,
when their ancient rivals, the Orsini, roused the
people to a defence of their homes, and compelled
the invaders to desist.  The pope was helpless; he
demanded a capitulation.  Moncada, the minister
of Charles Fifth, and the secret agent of Pompeo
Colonna in duping the pope, made a treaty with
Clement. By this the'Colonnas were pardoned,
but obliged to leave Rome; and the pope recalled




28             AONIO PALEARIO.
his troops from  Lombardy, thus weakening the
army of the League. The emperor was the chief
gainer; the Colonnas, who talked of nothing less
than deposing Clement and placing Pompeo in the
papal chair, were at the mercy of all parties. Clement drew his troops near him, felt braver, sat in
his gorgeous robes, degraded Pompeo from  the
dignity of cardinal, and censured the whole tribe of
Colonnas. Pompeo cited the pope before the Diet
at Spires, and appealed to a general council.  He
posted up his manifesto by night on all the churches
at Rome, and spread it throughout Italy, so that it
might reach the eyes of as retired students as Paleario.  He thus prepared the minds of men for the
still more daring insults to the papal majesty which
were yet to come. The viceroy of Naples took up
the cause of the excommunicated Colonnas, and
advanced to attack Rome. But a far greater danger
came threatening from  the North.  The emperor
had two armies under two generals whose very
names spread terror and alarm.  Let us note their
marches.
When Luther stood at the door of the hall where
the Diet of Worms was to meet, having been gazed
at by thousands from the pavements, gardens, windows and house-tops, and when he had everything
to-fear from his judges, yet feared nothing, an old
general tapped him on the shoulder, shook his white
head, and said,'" Poor monk! poor monk! thou art
now going to make a nobler stand than I or any




THE SACK OF ROME.             29
other captains have ever made in the bloodiest of
our battles! But if thy cause is just, and thou art
sure of it, go forward in God's name and fear nothing. God will not forsake thee!" This valiant
knight and veteran in war was George Freundsberg, or
Fronsperg-just the man whom the emperor wanted
for teaching the pope a lesson on reformation.
"Announce," said Charles to his brother Ferdinand, who bore the old title of king of the Romans,
without having any rule in Rome, and who will prove
a friend to our Paleario, " announce that the army
is to march against the Turks; every one will know
what Turks are meant."
The gigantic Freundsberg, who " bore in his
chivalrous heart God's holy gospel, well fortified
and flanked by a strong wall," was advanced in
years, and had given up active service. He looked
forward to repose, for his sons had grown up to'take his place. Besides, he was of so enormous a
size that a new campaign would be quite too nmuch
for him. But his son Gaspar, in command at
Milan, wrote that all would be lost if relief did not
soon come. Parental affection, duty to the emperor, and the prospect of a second conquest in Italy
roused him.  HIe buckled on his armour, pledged
his wife's jewels and his own estate, sent out recruiting agents, gave to every man the bounty of a
crown, told the troops they were going to destroy the
power of the pope, and that they must look for pay
in the pillage of Italy.
3 




30             AONIO PALEARIO.
In November he led across the Alps fifteen
thousand men, whose feet slipped, heads grew dizzy,
and horses sometimes rolled with their riders into
the snows. It was but a three days' work.
There was another imperial army waiting in the
duchy of Milan, commanded by the Duke of B3ourbon, who had forsaken France and come over to the
cause of the Emperor.  He and his Spanish troops
joined the army of Freundsberg in February.  lie
had no money for his weary men, and resolved to
march straight to Rome. The soldiers raised a
shout at the news. To avenge Charles was the
idea of the Spaniards, who loved their emperor; to
rout the pope was that of the Germans, who gloried
in their Luther: but all of them were quite too
eager for pay and plunder.
All at once came strange tidings. The viceroy
of Naples had gained a few slight victories; the
emperor and the pope were about making a truce;
Bourbon was informed that he must stay the advance
of his army. As soon as this was known, a frightful tumult broke out. The Spanish troops revolted,
compelled the duke to flee and pillaged his tent.
They turned to the other forces, and shouted the
only German words they knew,'"Lance! lance!
money! money!" The loud roar was echoed back
by the Germans.  Freundsberg beat to muster, and
calmly demanded if he had ever deserted them.
But all was vain; they must have their pay, and
they could get it only by war. They again raised




THE SACK OF ROME.              31
the shout for the lance and the money. There
they stood, lowering their lances as if ready to slay
their officers.
Freuncdsberg, whom no army had ever frightened,
and who was accustomed to say, "the more enemies, the greater the honour," saw these men aiming
their murderous steel at lim, and lost all power of
utterance.  He fell paralyzed upon a drum, as if
struck with a thunderbolt.  The lances were raised,
the agitated soldiers fell back.  Four days later
the general recovered his speech, but his strength
was broken.  "'Forward," said he to Bourbon,' God himself will bring us to the mark."  Forward! repeated the lancers.  Bourbon had no alternative. It was as well, for neither Charles nor
Clement were listening to the terms of peace.
Freundsberg was taken back to his castle of Mindelheim, where he died after an illness of eighteen
months. Bourbon took the high road to Rome.
Was the " Holy City" prepared for his coming?
For twenty-five years there had been loud warnings
to Romeo  Savonarola had cried aloud and spared
not. But she imagined herself protected by an infallible, invulnerable papacy.  Clement knew that
he had reason to fear; a Colonna had taught him
his danger. Fanaticism raised a warning voice.
A man of the lower ranks, Brandano of Sienna, a
poor emaciated  being, went about through the
streets, in tattered garments, foretelling the ruin of
the priests and of the papal court as the prelude to




32              AONIO PALEARIO.
the reformation of the church.  IHe urged that now
was the time to repent. When cast into prison, he
persisted in his warning cry. But none regarded
him as a prophet, until the day of terror dawned.
The pope heard of the approach of Bourbon.
I-e knew not what to do.  He had lately disbanded
four thousand men.  He asked counsel of the cardinals; they all stood aghast and dismayed.  He
thought of flying to the sea, of destroying the
bridge and waiting for the army of the League, of
bribing Bourbon to delay, but nothing was done.
At length it was resolved to collect artizans, servants, hostlers and loungers, and organize a guard.
Three thousand placed themselves under Renzi de
Ceri.  The pope asked money of the wealthy citizens: one of the richest of them offered one hundred crowns, so low was public spirit, or so keen
was his irony.  Clement urged that it was extremely
improbable that "'the Lutherans" would ever capture the holy city: he doubted not that they were
coming only for their own destruction.  But still
the walls must be defended.  If it were consistent
with his dignity, he would mount them  and set the
example.  His pleas amounted to nothing.  The
people shut the gates and pronounced all alarms
groundless. Had they not a pope?
On the fifth of May, 1527, Bourbon was at the
gates with about thirty-six thousand men; his army
nearly starved; the troops disheartened, and overcome with weariness.  They rested for the night.




THE SACK OF ROME.             33
Early the next morning, when the thick fog veiled
their movements, they made the attack.  The impatient Bourbon seized a scaling ladder, mounted
the wall, where friends and foes could see him in his
white cloak, waved his right hand, and urged his
men to follow him. At that very moment he fell
by a blow from an unexpected quarter.  The battle
had drawn to the spot certain curious spectators,
among whom was the eminent and eccentric artist,
Benvenuto Cellini, who thus tells his story:  "We
arrived at the wall of Campo Santo, and here we
saw this wonderful army making strenuous efforts
to get within the city.  Many of the enemy lay
slain; near that part of the wall which we approached they were fighting with all their might;
the fog was very thick; I turned to Alessandro and
said to him,' Let us return home as quickly as we
can, for there is no possible remedy.  See, some
are mounting and others flying.' Alessandro, much
frightened, said,'Would to God we had not come
here,' and turned to go away. But I reproved
him, saying,' Since you have brought me here, we
must do something worthy of men.' I pointed my
gun where I saw the fight thickest; I aimed at one
raised above the others, though the fog did not
allow me to see if he was on horseback or on foot.
I immediately turned to Alessandro and Cecchino
and told them to fire off their guns, and showed
them the way to avoid a shot from without. This
we did twice, each of us. I cautiously drew near




34              AONIO PALEARIO.
the wall, and saw an extraordinary movement
among the enemy, caused by our shots having killed
Bourbon. It was he, as I afterwards learned,
whom we saw carried off by his men. We then
left."
Thus fell the great traitor to France, who had
almost ruined his own country. When dying, he
desired the fact to be concealed; a cloak was- thrown
over him, so that the soldiers might not discover
their leader's death. Two " Lutherans" first cleared
the wall, exclaiming, that God was marching before
them in the clouds. The gates were opened, and
Germans, Spaniards, and all came pouring in.
Renzi was not the man to sell his life dearly at the
head of his raw troops, and he cried out, "The
enemy is within, save yourselves;" a thing they
were prompt to do. The pope, hearing their cries,
fled through a covered passage, weeping as he went,
lamenting  that he was betrayed by everybody,
and took refuge in the castle of St. Angelo. From
the windows he could see the flight of the Roman
soldiers and the butchery of the citizens.
Crowds of cardinals, prelates, courtiers, nobles,
merchants, soldiers and women rushed to the chief
gate of the castle. The drawbridge could scarcely
be shut. About three thousand persons got in;
among those who failed to enter was cardinal Cesarini, the supposed patron of Paleario. Then began
the famous "sack of Rome."  The greedy troops,
that had lived for months in wretchedness, deter



THE SACK OF ROME.              35
mined to make her disgorge the money that she had
made from jubilees, pilgrimages and i~ndulgences.
Wine-shops and bakeries were soon emptied;
churches, palaces, convents, dwellings, banks, tombs
-all places where was money or bread-were de-,spoiled.  Even the golden ring was taken from the
corpse of Julius II., and another from a live prelate, by cutting off his finger.
At first some respect was shown for the pope;
the imperialists said, that as Bourbon was slain,
they were willing to come to terms; let him pay
them three hundred thousand crowns. But when
he was willing to treat with them, they changed
their minds; they could not control their soldiers.
He did not urge the matter, for he thought the
army of the League was on the point of delivering
him.  He fancied he could see their leading horsemen in the distance.  But fiercer men-Italians
too, the Colonnas and the Gonzagas —were sweeping through the streets, free from  all discipline,
sacking, destroying and murdering as they went.
They fiercely attacked the castle, could not force
the gates, put it under siege, and turned again to
the pillage of the houses.
There was but one house in Romrne exempt from
outrage; it was the palace of the Holy Apostles,
inhabited by Isabella Gonzaga, the Marchioness of
Mantua.  She had been there three years waiting
for the pope to confer upon her son Hercules a cardinal's hat.  lIe had delayed the gift.  Was it be



36              AONIO PALEARIO.
cause her youngest son, Ferrante Gonzaga, was one
of the commanders of the imperial army under his
cousin Bourbon? On the very day of the capture
of the city the red hat was sent to the palace. Ferrante had warned her of the approach of the army;
he and Bourbon had promised that if she could
defend herself for two hours, they would protect
her.  She had invited in several Roman families,
walled up the windows and doors, and placed a
guard around the palace.  On the awful day, a captain of the Italian infantry, ran alone on foot with
a small black-and-white silk flag stuck in the crest
of his helmet, to the palace to; see his sister Camilla,
who was with the Marchioness Isabella.  The inmates saw him, threw down a rope from the wall
and drew him up. To their terror he told them of
the death of Bourbon and the capture of the city.
Other messengers came from Ferrante, who finally
set a strong guard at the gates. For eight days
the general pillage went on, and at last the palace
was taxed fifty thousand golden crowns as a comnpensation to the soldiers.  This was paid by the
nobles and citizens who had made it their refuge.
Isabella and her family were exempted from  this
impressment.  It was said tlHat her son Ferrante
got ten thousand of these crovw-ns for his share of
the booty as captain.
It must be admitted that the German troops did
their full part in pillaging.  But when food and
drink became plenty at their hands, they were less




THE SACK OF ROME.             37
violent and licentious.  They aimed chiefly to destroy what papal Rome considered " holy" —images,
church furniture, priestly robes and the like.
Nothing pleased them more than to turn the papal
court into amusement and mockery.  They went
to St. Angelo and ridiculed the pope.  They imitated the priests in comedies and processions. They
played popery.  They set up one of their tallest,
best-looking men as pope, in the papal robes and
with the triple crown upon his head. They put him
in the lead, and marched through the streets wearing red hats, and the garments of priests and monks.
Tjhey devised frightful music, to represent the pope's
band.  The burlesque of popery was complete.
They acted it in front of palaces and under the
windows of St. Angelo. Finally a conclave was
formed; the tall fictitious pope resigned the papal
office; they went into a new election; a name was
proposed, all hands were raised, and all voices
shouted, " Luther is pope! Long live pope Luther!"
Such were the humours of the Germans.
But the Spaniards did not let the papists off so
easily.  Clement had called them  ~"Moors," and
offered an indulgence to all who should kill them.
Their fury was unrestrained.  Claiming to be faithful Catholics, they put prelates to death, and spared
not the most devout. If a bishop had been paraded
about in sport by the Germans, and had paid a
ransom to be freed from their jests, the Spaniards
seized him, made him pay a second time to be free
4




38              AONIO PALEARIO.
from their tortures, or took his life on the spot.
None could say that the reformers had advised these
barbarities.  Luther had said, "I would not have
Rome burnt; it would be a monstrous deed."
"I tremble for the libraries," said Melancthon;
"'we know how hateful books are to AIars."  The
conquerors treated literature and literary men with
merciless Vandalism.  They carried most valuable
manuscripts to their camps, and littered their horses
with them.  Mlany scholars lost both their libraries
and their lives.  Antonio Yaldo, a great traveller,
and a professor at Rome, was taken prisoner.  He
saw the labours of years wantonly destroyed; his
house was sacked, and his manuscripts used fo.
cooking in his presence.  IHe was tormented by his
captors; but as he could reveal no hidden treasures
he was set free.  He died of hunger.  The fate of
Marco Calvi was similar.  A vast number of rare
Hebrew manuscripts were destroyed.  Years after,
Paleario expressed his grief to Sadolet, who had
lost a splendid library, " for the loss of so many
valuable works left us by our ancestors" amid " the
destruction of these wretched times."
Two days after the capture of Rome, Pompeo
Colonna, the personal enemy of Clement, came to
rejoice over the misfortunes of his fallen foe.  But
his heart was touched when he saw the streets filled
with the slain, and heard the groans of women,
children and prelates, as they appealed to him for
relief. Eie devoted himself to the workl of humanity.




THE SACK OF ROME.             39
He used his influence to persuade the army to cease
from barbarity.  He put many citizens in places of
safety, fixed the price of their ransom, and when
they could not pay it, he advanced the money.
His vast palace was filled with ladies, whom  he
nobly protected from  insult, and his doors were
opened to all who fled to him for relief.  He forgot
the injuries inflicted upon him by his enemies, and
treated friends and foes with equal magnanimity.
A member of the family of Santacroce had killed
Pomnpeo's father in days gone by, but when he saw
the noble matron and her beautiful young daughter
exposed to violence, he paid a large ransom and
secured their liberty.  In one act only did he
gratify his revenge-he set fire to the pope's vineyard near Ponto AMolle. From the heights of St.
Angelo, Clement saw the smoke rising, and said to
the Cardinals, "Pompeo is only doing what I deserve in return for my having burned his villages
in the Campagna."
Clement daily expected the army of the League
to drive away the cruel invaders, but no, banners
appeared.  I-le knew not when the enemy might
blow his castle into the air.  The lancers muttered
beneath his windows, "Death to the pope!" The
Spanish captains cut off all supplies in order to
starve him into compliance with their demands.
Iie and his cardinals began to dine upon horseflesh, and even upon that of more stupid beasts.
Cruel measures were taken against all who sought




40             AONIO PALEARIO.
to carry provisions to the "holy father" Clement.
A poor old woman was found carrying some lettuces
to him; she was barbarously strangled with a halter
and hung up before the walls.  Some boys were
shot in the merciful act of fastening a few green
vegetables to a cord that was let down from the
windows.
The air of the city became vile with odours from
the gory streets; the plague appeared, making no
distinctions between victors or vanquished.  It
crept into the castle of St. Angelo.  The pope began to fear for his life. His pride yielded, his
entmity was cooled.  He stooped to ask the assisttnce of his bitterest foe, whom he had deposed
from the office of cardinal, and whose ancient
family he had excommunicated.  He sent a message to Pompeo Colonna, saying that there was no
hope for him but in the lance of Achilles, meaning
Pompeo, and begging him to come and consult with
him.  The violent and vindictive Colonna had
something nobly generous in his soul. The pope
had heaped coals of fire on his head by his very
petitions, and it would prove his victory to grant
them.  HIe went to the castle.  The old rivals were
moved when they met.  They wept together over
the ruins around them. Both blamed themselves
for having disgraced their holiest dignity and reduced the papacy to the meanest state of helplessness. This burst of emotion over, they devised
means for Clement's deliverance.




THE SACK OF ROME.             41
The first thing'was to raise money to pay the
soldiers. But their friends in Rome were moneyless. Clement proposed that the emperor's party
should set him free, and then he could borrow
funds. The imperialists would not trust his word.
He offered to give hostages; the soldiers chose six
rich Florentine prelates, relatives of the pope.
They were delivered over to the German troops.
Days passed, but no money came. The soldiers
were enraged; they treated the hostages with
cruelty. Pompeo resolved to release these unhappy
gentlemen: he bribed the guards, and put them to
sleep with drugged wine; the hostages escaped over
the tops of the houses, and fled to the camp of the
Duke of Urbino, who commanded the army of the
League.  Clement, not yet released, was in greater
straits than before.
Fourteen days had passed since the capture of
Rome, when the army of the holy League drew
near the city. A vague rumour met the soldiers;
they could not cope with the large numbers of the
foe; Urbino was not able to kindle in them any zeal
for the pope's interests, and they quickly wheeled
and marched to a safer region.
Clement feared to trust the emperor.  He resolved upon making his escape. Pompeo Colonna
offered him-a noble Turkish horse. He put on the
dress of a tradesman, escaped by night, and took
refiuge in the convent of Orvieto. Of this place one
of his friends wrote, " this town is quite a prison.
4




42             AONIO PALEARIO.
People say the pope is at liberty here. A pretty
liberty indeed! Want, impure air, wretched lodging, and a thousand other inconveniences, keep the
holy father closer than when he was in the castle
of St. Angelo. He told me the other day, it was
better to be in captivity at Rome than at liberty
here." To make it still worse, the ambassadors of
Henry VIII. of England, were besetting him in
order to gain his consent to the king's divorce of
Catherine. The pope refused, and Henry threw
off the papacy.  Wolsey had said, " this divorce is
of more consequence to us than twenty popedoms."
Nothing was now left for Clement but to submit
to the terms of the emperor.  He was obliged to
pledge large money, and remain a prisoner until it
was paid —the time proved to be six months; to
give up certain cities and fortresses  to pay certain
taxes; to renounce every alliance against Charles;
to honour the imperial court, and to promise the
calling of a general council within a given time.
The reformers gazed with astonishment on this
judgment of God in punishing the papacy.  One
wrote, "Such is the empire of Jesus Christ, that
the emperor pursuing Luther on behalf of the pope,
is constrained to ruin the pope instead of Luther."
The Lord had permitted Charles and Clement to
become involved with each, that they might leave the
Reformation to win its peaceable way. And in the
armies that were in Italy there were men who could
do something for the gospel. Many of the followers




THE SACK OF ROME.              43
of the protestant Freundsberg, and many of the
Swiss who followed the standard of Francis I. were
able to refute the errors of Rome, and to tell the
Italians the good news of salvation. Dr. Thomas
AI'Crie* says, "With the freedom of men who have
swords in their hands, these foreigners conversed on
the religious controversy with the inhabitants among
whom  they were quartered.  They extolled the
spiritual liberty which they enjoyed at home; derided the frightful ideas of the reformers which the
monks had impressed on the minds of the people;
talked in the warmest strains of Luther and his
associates as the restorers of Christianity; contrasted
the purity of their lives and the slender income
with which they were contented, with the wealth
and licentiousness of their opponents, and expressed
their astonishment that a people of such a spirit as
the Italians should continue to yield a base and implicit subjection to an indolent and corrupt priesthood, which sought to keep them in ignorance, that
it might feed on the spoils of their credulity.  The
impression which these representations were calcu
lated to make on the minds of the people, was
strengthened by the angry manifestoes which the
pope and the emperor published against each other..... The horror hitherto felt at the name of
heretic and Lutheran began to abate in Italy, and
the minds of the people were prepared to listen to
the teachers of the reformed doctrine, who, in their
- Reformation in Italy. Presbyterian Board of Publication, p. 70.




44                   AONIO  PALEARIO.
time, were emboldened to preach and make proselytes in a more open manner than they had hitherto
ventured to do."
We will see some of the effects which the sacking
of Rome produced upon Paleario, who ever after
complained of " these wretched times."   Perhaps it
was this that made him  a Ghibeline,* as was almost
every Italian reformer who strongly opposed the
papacy.' The Ghibelines took the side of the emperors; the Guelphs that
of the popes. " Such was the party-hatred of the two great Italian
factions, that they carried their rancour even into domestic habits.
At table, the Guelphs plabed their knives and spoons longwise, and
the Ghibelines across; the one cut their bread across, the other longwise. Even in cutting an orange they could not agree, for the
Guelph cut his orange horizontally, and the Ghibeline downwards.
Children were taught these artifices of faction; their hatreds became
traditional."  D'Israeli's Curiosities of Literature.




WANDERINGS OF A STUDENT.           45
CHAPTER III.
WANDEIRINGS OF A STUDENT.
(1~29.)
Two years after the capture of Rome, Paleario
is again in the house of his patron, where he finds
his sensitive spirit too high-toned for a dependent
position.  The patron is jealous over his manuscripts and books, which have cost him large sums
in the day when printing is in its infancy.  To
copy one of them for one's own use, or for sale,
without his permission, would be a crime like that
of a printer, who should secretly use the press of his
employer to obtain for himself copies of a book
which the publisher had the sole right to issue.  It
would be a kind of theft-the piratingf of a volume.
Of this Paleario finds himself charged.  It reflects
on his honesty; it wounds his honour. He imagines
that his distant friends know of his disgrace.  He
is indignant, and very late one night he takes his
pen and drops his grief to the poet Mauro.
"Do you know  what disgrace I am  in with
Caesar? I am surprised that you have said nothing
of it in your letters.  The evil designs of the
envious have at last found vent.  What is it?  A




46              AONIO PALEARIO.
trifle which you can easily arrange. I am accused
of having in my possession a copy of a voluminous
index of the books of Livy, with notes by Cattaneo.
In the first place, how could I, in so short a time,
copy this volume? And for what purpose? The
work is so confused and diffuse, that unless additional labour were bestowed upon it, there would
be no advantage.  The author is rather to be
praised for being the first to undertake this trouble,
than for the accuracy of the work.  If then they
accuse me of having seen the index, and of following,-or as they say plagiarizing the method of arrangement, mark the injustice of these men.  Before this book fell into my hands I had nearly
finished my commentaries on the Orations of M.
Tullius [Cicero.]* Verily, on no account would I
usurp the praise due to another; I never even
dreamt of such a thing. Induced, as you know, by
the handsome reward offered by a munificent personage, I cheerfully devoted nights of labour to this
work. I cannot imagine how any one can be so
foolish as to believe me capable of appropriating to
myself the labours of another. lMuzzio, an excellent man... has been of great use to me, and
has shown, not only by words but by actions, that
nothing is more ungenerous than to wage war
against the innocent.  Thus did this courageous
man take up my defence.  What harm, said he, if a
scholar has taken such a copy?  Suppose even that
* Hence he could not have used the Index discreditably.




WANDERINGS OF A STUDENT.           47
he has transcribed it?  Is this so great a crime that
the patrorn should reproach him with angry countenance and threatening words, and say,'I will take
further measures: you shall not go without giving
security. The library was confided to you; you
received the money: give security and go where
you please.' How contemptible this appeared to
me, and how indignant I felt, I need not say.  Had
you been here you would have burst forth.  Cincio
Phrygipani, a most courteous and modest young
noble, did not fail me on this occasion? When he
saw the predicament I was in, he voluntarily came
forward and offered security.  Is this then the reward of all my vigils?  I make you responsible for
the glaring wrong done me.  But you will say, all
this is done unknown to C-esar.  I would rather
die than be exposed to such treatment.  Shall I
remain in Rome after being so grossly insulted?
No, never ["
Dr. Thomas Chalmers was once private tutor in
a family where he found a most ungenial home.
He wrote, " It is impossible to be upon a good understanding with people disposed to regard me in so
inferior a light as they do. I don't know what it
is to act the part of an underling, especially with
those with whom, I am sure, elsewhere I would be
at least upon a footing of equality."  Their custom
was, when company came, to dismiss him to his own
room  and then serve him with supper.  But he
adopted a mode of relief.  When the servant en



48               AONIO PALEARIO.
tered his room  with "the solitary repast," he declined it, saying, "I sup elsewhere to-night."  The
patron charged him with an unseemly spirit, saying,
"Sir, the very servants are complaining of your
haughtiness.  You have far too much pride."  The
reply was to the point; "There are two kinds of
pride, sir; there is that pride which lords it over
inferiors, and there is that pride which rejoices in
repressing the insolence of superiors.  The first I
have none of-the second I glory in."  The young
tutor was afterwards treated with proper respect.
Paleario had quite similar feelings when charged,
not with pride simply, but with plagiarizing.
Though cleared of it, the affront roused his former
dreams of study and independence, and he resolved
upon a new course of life. In a calmer mood he
writes a wiser letter to his friend Mauro:
"None lay aside their anger more quickly than
those in whom  it is easily kindled.  On the 13th,
when the night was far advanced, I wrote you a
letter full of complaints.  Scarcely had morning
light appeared, when I regretted having done so;
for though the indignation which guided my pen
was just, yet, as you know, such are my feelings
toward you and my unwillingness to offend, that I
am disposed to bear everything. You cannot oblige
me more, than by taking care that Csesar* is in-; tie afterwards wrote, " You have done a kind act in restorimn
me to Cmsar's good opinion. You consider your career bound up
with mine."




WANDERINGS OF A STUDENT.              49
formed that those whom  he left in the city are
neither handsomely  nor liberally  treated  by his
people [stewards and other officials] while I have
behaved to them in the kindest manner imaginable.
I wish to dismiss friom my mind what has been said
and done against me.  *      * *        Though you
would believe me without an oath, yet I have
sworn, that you may not imagine I am  under the
influence of anger if I now follow out the plan of
life which I had laid down from  my boyhood.  So
earnestly do I thirst after philosophy  and those
studies to which, before the capture of Rome by the
Spaniards, I had devoted six years, that having laid
them aside for two years past, I now ardently desire
to resume them.  From  the avarice of those whon
it would not be proper to namne,* there are no professors of philosophy at BRome. I hear that literature
flourishes in Tuscany; there is nothing to prevent
my going straight to Sienna, unless I first visit
Perugia, where my friend Ennio [Filonardi] is vicelegate.  I long much to see him, for he is greatly
attached to me, and the philosophers of Perugia are
said to be by no means despicable.  If the inveterate
barbarisms, with which commentators in false Latin
have disfigured that branch of learning, do not prevail there, I can nowhere be happier.       * *  *
~ Clement VII., notwithstanding his talents for business, was
universally disliked for his bad faith, his treachery and his avarice.
Literary men and professors had been robbed, killed or driven away
by the imperial army and the pope was unwilling to expend any5




50               AONIO PALEARIO.
"I have entered thus fully into my plans, because I foresee that there will be many remarks
made, such as,' So he has left Rome!   Oh, what
inconstancy!'  Many will not scruple to insinuate,
especially to C  sar, that indignation has been the
cause of my departure.  Some will say that I do
not myself know what I wish: I beg you to answer
them  until the event shall speak for itself.  B3t;
you will say,'Do you then abandon the (Roman)
court?'  Yes, I shall indeed leave it, for what can
be more base than to settle down in the prime of
life, without employment, a mere drone and idler,
in inglorious ease at Rome.
"' The most eminent philosophers, in order to add
to their knowledge, have visited, on foot, barbarous
lands.  Shall I, to dispel my ignorance, shrink from
mounting on horseback and traversing a part of
Italy?  If God had granted me a rich and ample
patrimony, the first thing I should have done wouldl
have been to travel, not only in Italy, France an(1
Germany, the most cultivated provinces of Chricstendom; but even through the whole of Greece,
where there is scarcely a foot of ground exempt
from the power of the Turks.  Such a lesire ougllt
not to appear to good men either frivolous or reprehensible; while our studies and our affairs at home
are in so gloomy a condition, travel cannot be mean
or ignoble to a prudent and sagacious mind.  As
thing upon institntions of learning. This fact had its influence upon
the destiny of Paleario.




WANDERINGS OF A STUDENT.           51
when there is smoke and a smell of burning in the
house, those who stay in are more to be blamed
than those who go out; so young men are to be
commended wherever they may go in search of
light... The road is not sufficiently secure, and
the courier, Fabio, will set out for Perugia to-morrow, or the clay after. I will go with him."
Thus, rejecting the assistance that came through
insult, braving the charge of fickleness, detesting
idleness, and decided in- character, Paleario left
Rome.  No cardinal could tempt him with a clerkship.  With an iindependent step and high intellectual aims, he set out upon a journey of about
seventy miles up the Tiber, to Perugia, where he
arrived in the winter of 1530.
One reason why the Duke of Urbino did not hasten
with the army of the League to drive from Rome
the legions that sacked it, was, that he lingered at
Perugia to overthrow Gentili, and place Orazio
iBaglioni in the government of the city.  The pope
was not long in undoing this business, and he seems
to have sent thither Ennio Filonarcli as vice-legate
or governor.  To this friend and fellow-townsman
Paleario went, and met withl the kindest reception
and largest hospitality.  Ennio invited him to abide
in his house, and offered him a place of honour in
the university.  The guest looked about him, admiring the beautiful situation of the old Etruscaa
city, the invigorating air, the rich country, which
even winter could not render gloomy, and the an



52              AONIO PALEARIO.
cient oaks that stood in forests near the classic lake
of Thrasymene.  He almost breathed the local
traditions of Hannibal and Fabius, who had, long
ago, measured arms in the neighbourhood, and he
might have talked of the citizen Pietro Perigino,
the master of Raphael. HI-e turned his eye to the
university, saw that its ancient glory had declined,
found the classics neglected, and felt disgusted with
the " barbarisms" of the schools.  I-Ie met finelooking men and beautiful. women; but if these only
were the present pride of the city, he could not remain. He was in pursuit of knowledge, and he had
come to the wrong place to find it. He afterwards
wrote, " You need not ask how everything had been.
prepared for my reception while I was in Perugia.
Ennio Filonardi wished me to stay at his house; if.i had consented he would have procured mly ap:
pointment to an honourable post in the college of
young students; he promised me his influence and
authority; nothing was wanting on his part. I
never knew a better man, either for his upright life,
or for his zeal in giving assistance.  But as this
college is full of barbarisms, my first object was to
leave as soon as possible."
Sienna attracted him.  There is a tradition that
it was built by the Senones, as a city of refuge for
their old men.  Founded in humanity, it became
an asylum for Christianity. In the reign of Diocletian, a man named Ansano, fled from the heathen
persecutions at Rome, and introduced the religion




WANDERINGS OF A STUDENT.                      53
of Christ into this ancient city. In later years a
retreat was found there by Paleario, who introduced
a new style of oratory and literature, and who will
tell us more of its situation, its people and its
schools.
" I came to  Sienna," he writes, " on the 27th of
October (1530.) The city is seated on the brow of
a- beautiful hill, surrounded by a fertile and abundantly productive country; but it is corrupted by
party-spirit, and almost exhausted by factions.
The greater part of the nobility, who are in general
the only patrons of literature, live scattered in villages and hamlets; so that when the nine Muses, so
to speak, are banished and discomfited, we cannot
wonder if there are no illustrious philosophers, no
orators or poets in the  State.   The inhabitants of
Sienna, as well as the Tuscans in general, are of
acute and vigorous intellects; their women are
handsome; the  young  men, since  the  academies*
- The academies were not schools, but literary assemblies, in which
learned men conversed or debated on such topics as antiquities,
poetiy, philology, and the sciences. They met on fixed days of the
week, at each other's houses, or at the princely villa of some liberal
patron, where they supped, and afterwards adjourned to the garden
or vineyard. Often a summer night was almost entirely spent in
these discussions. Paleario was just the man to take delight in
these literary evenings; and Sienna was noted for them. It stood
second to Florence in this respect, having several such academies,
that became so celebrated as to attract the notice of Pope Leo X.
IHe invited some of their members to perform their comedies before
him. One of them was called the Intronati, a name given to it by
the genial Marcello Cervini, born near Sienna, and a warin friend of -
Paleario. Cdrvini was made pope in 1554, to the delight of all good
5*




54                 AONIO  PALEARIO.
have been established, take delight in works written
in their mother-tongue. The progress which the
Italian language is making has this advantage, it
diverts the  attention  from  the  Latin  and  Greek
languages, which are acquired only by labour, which
of itself is so formidable an enemy to study, that
very few attain more than a superficial knowledge
of literature.  I wish to leave, for I feel an inexpressible desire to prosecute my studies in philosophy; but persons of distinction have hitherto retained me in their castles and villages.  Their affability  is great, their liberality  still greater, mid
their splendour almost regal; were I not so wedded
to study, nowhere could I remain with greater
pleasure."
It had been agreed, when Paleario left Rome, that,
his young friend Cincio Phrygipani should go with
him  to Padua, pay the expenses, and aid him  in
purchasing a library.  But the rich youth had many'
temptations, and a short memory of his promises.
He delayed, sent no money, and even neglected to
write.  Paleario need not be delicate about remind..
ing him of his pledges; he had a right to do it; he
men in Italy; but he lived only twenty-two days after he assumed
the papal robes and the title of Marcellus II. "The Instronati
Academy was chiefly occupied in polishing and embellishing the
Tuscan language, and to this day," says Mr. Young, " the people of
Sienna speak a purer and more ha.rmonious dialect than the rest of
Tuscany." Paleario could appreciate its freedom fiom  "barbarisms."  To his last days he speaks of having to " fight the barbarisms." Ile probably heard men contend, as they did in the Sorbonne of Paris, that ego amalt was better Latin than ego Pato.




WANDERINGS OF A STUDENT.          55
had depended upon them.  In his letter to Cincio,
he is not fawning for a gift, but urging his claims
to what had been promised. He writes to Cincio:
"Do not expect me to write you what I think
are the duties of a young man of intellect and noble
birth. Our daily conversations, if you have not
forgotten them, are admonition enough; if, however,
as I rather fear, they have passed out of your recol -ction, or if, listening to other advice, you have
changed your mind, my letters will not persuade
you to come to us, more particularly as I hear that
you have neglected your studies.....  After having deceived us with hopes, you keep us, who are
longing so much for your arrival, still in expectation. If indeed, I had ever imagined you. could
do'without me, I should have been on my guard,
and prepared not to suffer so much pain in case of
-being deprived of your society. Who so happy as
I when you promised to come?  Who so grieved at
this last news that Livio brings?  Will you not
really come?  If I am not mistaken you will not.
Are you so given up to the pleasures of Rome that
you cannot tear yourself away?  Do not allow
yourself to be turned aside by the advice of companions. You share our opinions and follow the
same studies, of which they are the bitter enemies.
It is due to your own nobleness and greatness of
mind to reflect how you have promoted our wishes,
and to remember your promises. When we came
into Tuscany, we brought with us as much money




56             AONIO. PALEARIO.
as your generosity bestowed; if you had come yourself we should want nothing.  I beseech you, if we
should be obliged to go to Padua without you, to
take care that we are not left unprovided.
"You have a great inheritance; (may God prosper it!) your family is small, you have an excellent
heart, and aspire after great things.  What is there
so heavenly and divine as to assist another in every
emergency? What so Roman, as to sustain a great
and an old friend? What so like yourself as to
receive and heartily entertain scholars? We are in
need of your generosity to continue those studies
which are dearest and most attractive to you; we
want to purchase a library of Greek books, and
complete a collection of Latin authors. These last*
cost a great deal, and it is exceedingly difficult to
procure Greek books.  You who are of a noble
race, richly endowed with the goods of fortune, and
highly gifted with talent, should consider yourself
as born to supply our want."
Cincio regarded this as the importunity of love,
rather than  of literary avarice.  He was not
offended; he had money, his friend had not; therefore the urgent plea was reasonable.  It was made
in the name of philosophy; Paleario could not yet
plead in the name of a true religion. Paleario prepared to set out alone for Padua, and sent forward
his bedding, books and baggage, when a letter from
Cincio revived his hopes. He replied with true
Italian fervour.




WANDERINGS OF A STUDENT.
" Oh, most delightful and much desired news!..
You ought not to make us wait for you more than a
month.  Though you write as if it were an affront
to doubt of your arrival, yet I am tormented with
some doubts on account of the persons by whom you
are surrounded..... You will reside with us.
You will live in the society of schools, students of
the Belles Lettres: you will reap great profit from
your intercourse with companions of superior
minds, and still greater from association with older
men, well furnished with learning. You will derive
also from study that delight which it has always afforded you, and even more, for thenm you will have
no other amusement.  At Padua there are poets,
orators, and distinguished philosophers; wisdom is
there gathered as in a house, where Pallas herself
presides over the Belles Lettres. Nowhere can you
better gratify your insatiable thirst for reading and
hearing lectures.  Upon this however I need not
dwell, for I know the eagerness of youth, when they
have taken a thing into their head.....  I thank
you for your generous offers and promises, and see
that nothing can be greater than your affection for
me. For the present you need not trouble yourself
about money." Paleario had borrowed'funds, and
was about to sell his property at Veroli.  There
were sacred demands upon him other than those of
philosophy.
His mind. reverted to his native town, and to the
ravages of the army that had lately passed over the




58              AONIO PALEARIO.
country of the Hernici, burning the villas, and leaving behind them those three terrible woes, desolation, fanmine and pestilence. The spoiler had been
at the tomb of his parents.  Two friends insisted
upon his return to Veroli.  He replied, with his
heart turned to his mother's grave:
"I wish indeed I were with you.  Nothing is
more delightful to me than the recollection of my
dear country and love for my friends; but such is
the desire of travelling which has taken possession
of me, that it seems as if I should be forever deprived, not only of the country where I was born,
and which even on your account is'dearest to me,
but of any other, if such there be, which may hereafter bind me by the ties of wife and children. I
never hear it said that in France and Germany
literature flourishes, but I wish immediately to fly
thither.'"After the capture and sack of Rome by the
Spaniards, and the ravaging of Latium, what presents a greater spectacle of devastation than the
provinces to which you recall Iie.  These things
often make me resolve to quit my country. To
these considerations, I might add the unfriendly disposition of my companions, who have tormented me
ever since I was a boy; corrupt and wicked youth,
who as they grew up,'showed they had no enemies
so great as themselves.  They, to say nothing of
aught else, (I cannot write it without tears,) have
dared to destroy a part of my mother's tomb, a most




WANDERINGS OF A STUDENT.           59
excellent woman of rare virtue and modesty; may
Heaven defend her ashes! Now it is your duty,
who have religiously fulfilled all the claims of friendship, in return for the marked regard I have ever
shown you, to collect together the relics of my beloved ones, wherever they are scattered, and put
them in an urn. The expense will be my care. I
entreat you to do thus much to gratify my filial affection.  I wish that in that part of the sacred edifice, where my mother's tomb was, a large stone be
placed, with the following inscription:
TO MATTEO PALEARIO AND CLARA JANARILLA,
HIS WELL-BELOVED PARENTS;
AND TO ELISA, FRANCESCA, AND JANILLA,
HIS DEAREST SISTERS,
AONIO PALEARIO, A VOLUNTARY EXILE,
CONSECRATES THIS MONUMENT.
"I have written about this two or three times to
Maria, daughter of my mother's sister, but she is
either overwhelmed with grief or declines writing.
However this may be, let me know, so that if I am
ever in favour with the Muses, I may consecrate
those dear to me in every kind of monument.
Farewell."
Whence the means for this noble object?  It ap



60              AONIO PALEARIO.
pears that Paleario had a confidential servant, or
business manager, named Pterigi Gallo, who was
something of a man in his way.  He was ordered
to sell the house and land, if need be at auction.
His master had written to Cincio.  "I am willing
to give up everything rather than renounce the
study of philosophy. I shall get rid of my serivants,
furniture, house and land, and all that I possess."
But Gallo listened to the advice of persons on the
spot, and felt wiser than his master, whose interests
he had very much at heart.  They thought the
traveller should return to his home.  He delayed
the sale. Paleario, impatient to go to Padua, could
not brook the delay, nor the opposition of his servant to his wishes, and his reply was thoroughly
Italian. He wrote to Gallo:
" You drive me mad. Is it thus you despise my
commands?  What I desire most, you attend to the
least; thus I pay the penalty of my sins. As usual,
I am foolish enough to think that what I would not
do myself, no one else would attempt. Why ask
advice of others when you know my opinion? I
prefer Tuscany to any other part of Italy, and
when I can devote myself to the repose of study, I
slhall choose that part of this country which is the
most remarkable for the purity of its air, and the
courteousness of its inhabitants.  After the sack of
the city.... what is there in Latium  but an
open plain, air, and solitude?  I wish to sell my
paternal estate.  The house is honoured by a new




WANDERINGS OF A STUDENT.          61
successor.  Corsini will arrange about the garden
and the farm.  Basil and Alexander will require
something; my furniture was good, the library by
no means an ordinary one; this shall be their share.
You have now received your directions, see that
you execute them faithfully... I write to you in
Latin, because you do not understand Italian well,
and because I think there is more point in the Latin
tongue."
Gallo understood the point, and the next we hear
is, that the good old friend Martelli makes an offer
for the house. Paleario accepts, giving him more
time for the payment than was asked. Again his
filial heart prompts him to make a generous outlay
upon the family tomb. He wishes that he might
re-visit his native dwelling, and with tenderness he
writes to Martelli, his father's chosen friend, "I
desire first and foremost that all the world may
know that I hold you most dear, and next, that
my friends may enjoy it. With' three-fourths I
shall take care that the tomb be repaired, so that if
these relics of my dear ones can feel anything, they
may take a kind of pleasure in it.....  As I
cannot do so, I am most happy that you will dwell
in my house. If I were there we should spend
whole days together. Do you think I have forgetten that, when I was a little fellow, my father took
me to you every day? and how he used to rejoice
at having found a man to whom:he could safely
confide his children?  Your kindness has been
-6




62             AONIO PALEARIO.
essential to me from my boyhood. To no one do I
owe more."
Meanwhile, he did not get away from Sienna;
disappointments blocked up the road to Padua.
Cincio did not answer his letters, nor make his appearance.  The plan of going to the city of "congregated wisdom," in company with a rich and
studious young noble, had failed.  IHe had been on
the point of starting alone, but some wealthy and
influential citizens earnestly persuaded him to linger.
One of them was Antonio Bellanti, who was unconsciously winning a friend to defend him at a future
day. They kept Paleario with them for a year,
delighting in his company, relieving him'of the idea
of dependence, entertaining him with free hospitality at their villas, putting their libraries at his disposal, and offering him every facility for writing the
letters we have just read, and for drowning his annoyances by plunging into the deep studies of philosophy. Not yet does he give up Cincio; he hopes
to win him to a sober life. He has already written
to Gallo, with no little irony in his pointed Latin, a
message to be delivered:
"When you arrive at Rome, go and salute Cincio
Phrygipani cordially from me, say how well I understand, from his many letters, that he has no need
either of my entreaties or exhortations. I fear,
however, that his crocodile tears, so hard to press
forth, will extinguish his ardour for study. But I
have fu1filed the duties of friendship, and have




WANDERINGS OF A S'TUDENT.         63
given this young man both sound and faithful counsels. Incite him, however,- as much as you can by
word of mouth. I am very desirous to-withdraw
him from Rome, and from the envy which follows,
as the shadow does the body, all who live under the
eyes of their fellow-citizens. I have always, from
his childhood, hoped that he would become a maih
of high integrity and ancestral virtue. I am greatly
attached to him, and hope he may accompany you
to Tuscany.  We# will set out for Padua on the
26th of September, (1531.) Oh, what sad intelligence of Lorenzo Carolo! Was he carried off by
a fever? in so few days?... What will become
of his mother and his most unhappy sisters? I can
write no more for tears,"
Paleario went uo Padua, where the eminent poet,
linguist and lecturer, Benedetto Lampridio, received
him with kindest attentions, either to revive a former
friendship, or to acknowledge the brotherhood of
congenial scholars.  The student sat at the feet of the
sage, enraptured with the vehement eloquence and
sonorous voice of the orator, when he lectured on
the Greek and Roman classics.  The emotions of
Paleario led him to say, extravagantly, that ~"a
single lecture from Lampridio is worth all the magnificence and popular glory of Rome." Then to'enjoy such elating oratory for nearly twelve months
must have been regarded as worth all his estate at
Veroli, whatever Gallo might think to the contrary.
Add to this the privileges open to him in the uni



64              AONIO PALEARIO.
versity, to which students flocked from all Europe,
and he must have revelled in literature. HIe was
prepared for an unexpected effort at Sienna, to which
he was called, at the end of a year, by the urgent
entreaties of Antonio Bellanti, who was in grievous
trouble.




ORATOR AND POET.              65
CHAPTER IV.
ORATOR AND POET.
(1532 —1542.)
TIE earthly destiny of Paleario turned upon his
friendship for the Bellanti family, into which he was
led by the failures of the rich, young Cincio. The
amities of this ancient house, which were so delightful, seemed to doom him on through a troubled life
to final martyrdom. Therefore there is an interest
in this family. We nieed not prove their lineage
from Bellanda, a celebrated warrior in the time of
Charlemagne; they bore his lion on their shield.
They were of French origin. Their six estates,
their intelligence and their integrity insured some
of them the highest civil offices in the Siennese
government.
A child of this family was blind when five years
old, but the sightless Petrini learned to play on all
kinds of musical instruments and invented the
Angelica, now fallen into disuse. He became a
lawyer, a philosopher, a distinguished patriot, always
on the side of liberty, a theologian of great ability,
and a professor of law in the universities of Sienna
6*




66              AONIO PALEARIO.
and Pisa.  He whispered his free thoughts in the
ear of his son Antonio, who rose up against Rafaelle
Petrucci, the self-constituted  lord or tyrant of
Sienna.  The better class wished Antonio to assume the guidance of the state, but the opposite
faction was too strong for him; it declared him a
rebel, drove him  into exile, and went on as their
wrangling  predecessors had done for centuries.
The banished patriot took with him a son, Antonio,
thirteen years old, and his wife, Ugurgeria, a very
superior woman, held up as an example to matrons,
for religion and excellence of life.  On his deathbed he made this child swear to be faithful to his
country; never to put up with insults from the
senate, but not to rebel against its authority.  Little did the good mother dream, that in fulfilling
this oath her son would be in danger of losing his
life, and that Paleario would defend him: nor, that
in her old age, this same Paleario would get into
trouble with the monks for protecting the rights of
her grandsons.
Young Antonio returned in due time to Sienna,
became exceedingly popular, dwelt in his villas or
his castle on the borders, entertained such scholars
as Paleario, and was elected tribune of the people.
There were still in the city, as restless, crafty and
lawless men -as in the time of Dante, who remembered his exile there, and introduced several of the
Siennese characters into his- " Hell" and' Purgatory," but none into his'"Paradise."  He says,




ORATOR AND POET.                67
" Was ever race
Light as Sienna's? Sure not France herself
Can show a tribe so frivolous and vain."
Then with keen irony he excepts from this charge
certain young spendthrifts, who sold their estates,
built a palace in which they lived in common, and
indulged in the utmost luxury. Among other extravagancies they shod their horses with silver, and
forbade their servants to pick up one of the costly
shoes if it came off.  Of course they ended their
gay career in poverty and wretchedness.  Every
class of turbulent spirits abounded; they were
always tending to anarchy; nothing but tyranny
could keep them  in order.  Paleario will describe
some of the most factious, who formed two conspiracies; the first against his friend, the second against
himself.
Antonio Bellanti was not tyrant enough to keep
the envious and rapacious under an iron sway.
They conspired against him; they accused him of
bringing salt into the city, or removing it to his
villa, contrary to law. The Saline laws were extremely severe; whoever transported salt from one
country-house to another, or into the city, was condemned to lose all his property, and even his life;
the estate was awarded to the accusers and the witnesses. Antonio was wealthy; there were many
greedy for the spoils; they would enrich themselves
by appearing against him.  The penalty was terrible, the danger imminent.  In his trouble he sum



68              AONIO PALEARIO.
moned Paleario'to his aid; he knew that he could
depend on his fearless exposure of the evil plot.
Paleario came from Padua to employ his talents
as a lawyer and orator, in preventing six barrels of
contraband salt from utterly destroying his friend.
tie appeared before the senate. Osma and Cova
were the judges. They sat in the house of Spannochi.  A third-rate man, Ottone Melio Cotta, was
present to bring up the reserve corps of accusers,
and to seek his revenge on the lawyer if the client
should be cleared. Paleario sifted the evidence.
He proved the covetousness and falsehood of the
accusers.  lHe showed that they had suborned witnesses. They alleged that there was one witness
whom they could not obtain  a servant of Bellanti,
who had been detained in the country by force, at
his master's order, lest his evidence should be overwhelming.  Paleario showed that this witness had
been sent into Sienna, where he was seized by the
conspirators, thrown into prison, and tortured to
make him betray his master.  But the poor fellow
was proof against all their cruelties.  One witness
had been imprisoned by Bellanti for debt; he had
told the accusers that he would swear to anything
if he could be freed from his burdens; they made
him a citizen of Orbitello, which protected him from
being sued for debt, and then they promised him an
estate of the accused if he would convict his liegelord. These were specimens of the accusers; we
mention th6m because men of this class were. on




ORATOR AND POET.              69
this very spot, laying a train of enmity against the
defender of [Bellanti. There was one last and most
convincing argument; it was the fdct that Bellanti
had lent a large sum of money to the Senate, and
he was to be repaid in yearly portions of salt. It
was a part of this salt that had been removed.
Paleario made an eloquent appeal to the judges,
not to condemn an innocent man, whose ancestors
had been the support of the state, and who was
himself an example of distinguished patriotism.  It
was evident that Bellanti would be absolved by the
judges.  But the conspirators were not content to
rely upon the witnesses already advanced; they
must bring up the reserve corps, armed with new
weapons. Cotta opened with a new charge-that
of Bellanti's having a castle dangerous to the republic. To show how Paleario disposed of this
adversary, we quote a paragraph from an oration,
which he made nearly ten years afterwards at
Sienna, when defending himself from  this same
Cotta and his faction.  He said:
"When Antonio was accused, Osma and Cova
induced the Senate, who were assembled in the
house of Spannochi, to absolve him unanimously;
for I had proved, in the clearest manner, that the
witnesses were unworthy of credit.  The justice
done to this worthy man so annoyed Ottone Melio
Cotta, a great man in the opinion of the vulgar,
(who measure greatness not by a man's mental gifts
or moral qualifications, but by the extent of his




70              AONIO PALEARIO.
riches, and the position he holds in the state,) but
a bad, violent and arrogant man, according to the
estimation of those who do not follow the opinion
of the crowd. When he saw that all present were
disposed in favoutr of Bellanti, he began to shake
his scanty locks, as the: dragon does his mane, and
to roll his eyes on me with fiery glance; then getting heated, in his agitation he shifted his mantle
from shoulder to shoulder, and began with his natural subtlety to speak Spanish, partly to prejudice
against me the brave Spaniards who were present,
and partly that I might not confute his objections;
but not being quite ignorant of that language, I
understood  all that his wicked  tongue uttered
against Bellanti.  He said that Bellanti possessed
a well-fortified castle, which was dangerous to the
republic, especially as it was continually kept open,
and might be used as an asylum for the ill-disposed.
At such language, seeing the impression it made on
Osma and Cova, I cannot express to you, 0 senators, the virtuous indignation which burned within
me. I granted that he owned a castle built by his
uncle, and showed that it was useful to the republic,
because, being situated on the confines of the state,
it might serve as a point from whence to make sallies, and carry the war into the enemy's territory,
or to send succour or provisions. I did not see how
such things could be hurtful to the state, unless,
indeed, the very existence of a virtuous and strongminded man, and the interests of his well-educated




ORATOR AND POET.                 71
family be injurious.  I contended that these accusations sprang from  envy and malevolence on the
part of Melio Cotta; that the falsity of the accusation was evident, because the enemies of Bellanti,
who had moved heaven and earth against him, had
never touched on this point.  Would they, do you
think, have overlooked a circumstance of such importance, and grounded their accusations on six
barrels of salt, if they could have convicted him of
so capital a crime as that of receiving into his castle men denounced by the Senate as enemies of the
state?"   Bellanti was  absolved.   This  brilliant
success of Paleario riveted the mutual friendship
between him and Bellanti, and established his reputation as an orator. Its further results will appear
hereafter.
This affair being happily ended, Paleario again
turned his thoughts to Padua.  He wrote to Lampridio; " I thought that no one loved me more than
you did, so many and so great were the favours
you bestowed on me during my visit to Padua; but
now I fear I am almost forgotten."  His mind was
soon relieved by a letter from  the learned Pietro
Bembo, one of the most remarkable men of his age.
He had attained high scholarship, corrected the
Aldine* edition of the classics, become secretary of
- Issued at Venice, (1494-1514,) from the celebrated press of
Aldo Manuzio, whose learning and industry were such a benefit to
literature. In twenty years there was scarcely an ancient classic
that had not been published from his press. Erasmus said, that if
Aldo had his wishes fulfilled, the learned would soon have books in




72                AONIO PALEARIO.
Leo X., gone on confidential missions, fallen into
the snares of'wealth and beauty, forgotten his vows
to the church, lived twenty-two years with the captivating Morosina as his wife, (too small a matter
for scandal!) educated his children with great care,
removed to Padua, formed a splendid library, laid
out a botanical garden, kept his villa free to learned
melt, who  sought him  from  all quarters, written
poetry, and was engaged upon the history of Venice when Paleario was at Padua.  It was Bembo,
who thoroughly knew the papal city, and who said
in terms which may be mildly translated,'" Rome is
a vile cess-pool, full of the wickedest wretches in
the world."   Paleario received from  him  a letter
worth quoting.
"In  your letter just received, I observe, what
I never doubted, your great regard for me.  Lampridio  and  I  often  speak  with  admiration  of
your kind and admirable disposition, the agreeable
fruit of which we enjoyed when you were at Padua.
This, by your absence we have lost, and it would
indeed be a privation, if you did not make it up by
frequently writing to us.  We have been rather exevery language and on every subject. He projected the idea of
printing the old Testament in Hebrew. He taught Greek, besides
constantly working with old manuscripts, attending to his press,
and writing extensively. When over-worked he used to say, "I
suffer willingly, if I can but do good to others; while I live I will
persevere." He did not, by any means, make a fortune; his mind
was superior to grieving over his losses. He died in 1513, still busy
at his press. He founded an academy at Venice.




ORATOR AND POET.              73
pecting to'see you instead of your letters; not only
because you had promised to come, but on account
of the frequent- reports of Sienna being in arms.
Your quiet and studious habits have nothing in
common with factious spirits. There can be no attraction there for you, if we except those excellent
persons whose reputation you have so carefully defended with your eloquent oration.  What can you
in the midst of arms? You are surrounded with
_ssassins.....  The books you have begun to write
on the Immortality of the Soul, not only require
but demand completion."
We have italicised the words which give us a hint
of Paleario's first work upon a Christian theme.
A poem on the soul's immortality had been in his
rnicsd; he had talked with Bembo about it. He
went to Padua and finished it. The next thing was
to find a publisher.,We find him now in intimate
correspondence with another of the great Italians
of the age, Jacob Sadolet. They had met at Veroli
or Rome. Sadolet drew the eye of Leo X., a quick
discerner of merit, who made him a papal secretary
along with -Bem'bo.  He was then made bishop of
Carpentras, in Dauphiny.   ~ler Pope Adrian he
was not appreciated at Rome.  JIe started for his
bishopric, a mule carrying his bed and baggage.
After his departure, a scholar at Rome wrote of
him,' I think if the custom of putting on mourning
when we are sad were still kept up, not fewer than
twenty thousand persons would put it on as they




74              AONIO PALEARIO.
did for Marcus Tullius. Every good man seems to
think, that with him goodness and virtue leave
Rome."  I-e was again at the papal court under
Clement VII., and laboured to persuade the pope
to defend the city, or to flee. But all was in vain;
he left twenty days before the capture, and lost one
of the finest libraries there collected. Hlie sought
consolation by serving the church at Carpentras,
relieving the poor, comforting the afflicted, protecting the oppressed Jews, encouraging young men to
study, and providing teachers for them.  Such a
bishop was rare in those days.  He was known as
the "father of his people."  Francis I. made large
offers to draw him to his court.  Had he gone, he
might have attracted to him young Calvin, then a
student in Paris. Long after he held correspondence with Calvin. He wrote to "his dearly beloved brethren, the magistracy, council and citizens
of Geneva" an affectionate letter, to caution them
against the reformers, and to persuade the "wandering dove to return into the secure ark of the
true church."'  None of them  could answer the!
powerful appeal; they gave the task to Calvin;
He made it a "six days' work," and wrote such 5a
reply that it left Sadolet little hope of success.
Both the letters were elegant, courteous, eloquent.
It is related that Sadolet was so impressed with
the reply that he had a great desire to see Calvin.
Passing incognito through Geneva, he inquired for
the house of the celebrated Xeformer, expecting to




ORATOR AND POET.              75
be directed to some magnificent palace. A poor,
insignificant house was pointed out to him; he
knocked at the door, and Calvin came to open it.
The traveller was astonished at -such simplicity of
life; it was not after the'Romish style. They
talked freely and long together. The visitor was
convinced that Calvin had not left the church of
Rome for the sake of riches or advancement.
Sadolet desired to see a great reform in the papal
church, but he was not a leader. There was not in
him the stuff that martyrs are made of. But if free
inquiry had been allowed in the Romish church,
there can be little doubt that he would have gone
farther in the advance. IHe was averse to superstition; he was opposed to persecution.  He was
more- nearly a reformed Christian than any man
that had probably yet crossed the path of Paleario,
from whom he, one day in 1536, received a kindly
letter, in which was the following:
" Do not be surprised, if being a good deal perplexed on the question of the immiortality of the
soul, and obliged to draw  from  philosophy the
greater part of my arguments, I fear the outcry of
certain individuals, and thus hesitate not to call on
you, the valiant defender and promoter of this kind
of studies, to befriend and advocate my cause...
As a proof of my regard and veneration, I have
sent you my books, such as they are."  Perhaps he
sent them in manuscript. A few days after he
wrote again: "These letters are accompanied by




76               AONIO PALEARIO.
my writings on the immortality of the soul. Though
they are scarcely worthy of being read by so learned
a man, still I flatter myself that your name being
mentioned in terms of affection in the second book,
may in some degree prove my regard for you.
Gryphius* can easily add my poem to those of other
authors who have written on Christian subjects. I
scarcely dare hope to obtain this favour, if you do
not send him a letter of recommendation to accompany the work."
We may learn the general character of the poem
from the letters of Sadolet.  To Gryphius he writes:
"I received a few days ago Paleario's book on the
Immortality of the Soul, a, poem  which interests
me greatly, both from its exalted title, and the
epic form in which the author has treated the subject. I sat down eagerly to read it, anxious to
see if the work corresponded to the sublime title
with which it is adorned.  I found, to my great delight and unspeakable admiration, a subject too
lofty even for the highest talent, treated with soi
much seriousness and emotion, and such elegancei
and harmony of style, that I can say I hive not
read any work of our times which has afforded me'
more delight..... It is all written in good and
accurate Latin, and shows evident marks of great
* Sebastian Gryphius, the famous printer at Lyons. The art of
printing had become corrupted; he was chiefly instrumental in restoring it. He procutred new'and beautiful types in Hebrew, Greek
and Latin. One of his greatest achievements was the Latin Bible
in two volumes, printed in 1540, with the largest type ever used.




ORATOR AND POET.              77
diligence and discernment; brilliant passages also
may be found strikingly conspicuous for classic
taste.  But what I appreciate more than all the
rest, are the Christian sentiments and the pure and
upright religious opinions it contains. The veneration towards a beneficent Creator, and the feelings
of piety found here, are not only calculated to instruct the ignorant, but are suited to fan the flame
of devotion, and direct the mind towards pure religion."
To Paleario he wrote: "It took me three days
to read your poem. The judgment I have formed
of your work is this. Few have treated the subject,
either in our own day, or that of our forefathers,
with so much elegance, and none with more erudition. What I specially admire is, the poem is not
loaded with forced and specious arguments, or
images drawn from mythological subjects; your
reasoning is based on true and holy principles of religion. As the mild and gentle expression of a
man's countenance is a sign of an upright and well::egulated mind, so the piety which shines forth in
your writings commands admiration of your learntng and good feeling." After all, the poem would
hardly prove so charming to readers in our day.
fMr. Young says, "The curious mixture of Pagan
and Christian imagery in this singular poem, is
highly illustrative of the state of learning and
opinion in Paleario's time, and brings us into close
acquaintance with the character of his mind.  While,,,




78             AONIO PALEARIO.
we admire his lofty conceptions and aims at divine
knowledge, we must, at the same time, lament to
see his flagging wing so often brought down to
earth.  Though we perceive that he had studied the
Scriptures, and was to a considerable degree imbued
with their light, he was not yet free from the
dominance of human authority: fear of consequences obliged him to clothe, in the form of hypothesis,
the distinctive qualities of the gospel, and thus he
leaves us in the dark as to his real opinions. But
he had gone too far to recede; he was struggling
towards light, and soon we shall find him basking
in the perfect liberty and love of the gospel."
He rejects the doctrine of purgatory, and of any
recovery for the soul after death.  He represents
the Son of God as sent down from heaven to take
away our sins by the sacrifice of himself, and strives
to paint in glowing imagery the end of the world.
Gryphius published the poem. It made the author
generally  known.  Some of the most eminent
scholars and philosphers sought his acquaintance.
The best result was, that, having committed himself
to freedom of investigation, he was led more deeply
into the study of the word of God. It would be interestingl-to know how, when and where he first
came upon the Bible.
The charms of the literary society at Padua could
not make the new poet forget that he had friends at
Sienna who loved him as a; lawyer. The hearty
hospitality and social excellence of the Bellanti




ORATOR AND POET.              7')
family inclined him to think of fixing his abode near
to themn.  He first went to Rome to see his friends,
especially his townsman Filonardi, now the governor
of St. Angelo.  On his return he spent some time
at Volterra, where he met Marco, a venerable bishop,
who seems to have expounded to him the way of
life more perfectly.  Shortly after, in a letter to
young Paul, a nephew of Sadolet, he refers to this
good man and the " Christian tone of his discourse,"
and he complains of certain men, who " stifled all
di-vine wisdom, by which we live and attain to light
and tend towards heaven; good men can never approve this.  There are some at the present time,
who, like the owls, delight in darkness and groan
at the approach of light. It would be useless to
require them to cease from their folly. Your uncle
was among the first to oppose this system.
Virtuous men can scarcely breathe in these days.
We retain a shadow only of Christian devotion, and
for a long time past we have had no real piety."
The light was dawning.
Paleario was some time at Colle, a small, old city
near to Sienna, built on a high hill which was
crowned with the picturesque ruins of an ancient
castle. It had its bishops and its most hospitable
people, who showed all attention to the visitor without, perhaps, suspecting that he was a philosopher,
poet and orator, but they did suspect that he was
looking for a home and for some fair one willing to
identify herself with his happiness.  He had read




80               AONIO PALEARIO.
of the villa of Aula Cecinia, whom Cicero defended,
and now he could purchase it. Three miles from
Colle, conspicuous among the hills, lay Ceciniano,
with no carriage-road thither: he went on foot or
on horseback to see it.  The retirement and healthful air were great attractions to a studious man.
He bought the villa, some of the' leading inhabitants
of Colle, probably, advising the purchase. From
one of these families he took a wife, Marietta Guidotti, most worthy of being commemorated.
He was now thirty-four* years of age, as he tells
us when giving an account of himself to Filonardi.
In his letters, he says that he " desired nothing so
earnestly as to lead a Christian life." He speaks
of frequently visiting a near neighbour, a retired
bishop, Luca Joannino,' a good man, who, after
his daily devotions, employs his time in reading
works on theology, and in agriculture; he takes
great delight in improving his fertile and pleasant
little farnl; says he is a true Christian; and though
he has been employed in public offices, he is so devoid of ambition that he thinks nothing so delightful
as a villa of his own, even though not very elegant."
One evening he was supping at the house of the
bishop, who, "to add fresh gusto to the meal," introduced a book upon marriage-perhaps relating
to the marriage of the priests, a subject much dis~ The date of his marriage, however, is about 1537, as gained
from other sources. This would fix his birth in 1503. It is not
possible to harmonize the dates.




ORATOR AND POET.              81
cussed at that time; perhaps, treating of domestic
life, a theme quite likely just then to interest Paleario. The guest then met with an annoyance, which
he thus graphically described: "Just as I had
eagerly begun to read it, I was disturbed by some
foolish visitors, who spoke of nothing but grain. I
never remember hearing more loquacious talkers,
nor have I ever seen more self-importance on such
trifling topics. I returned to Ceciniano quite disgusted, and sat down to read attentively the book
which I had brought away.....  You cannot be
blind to the good which this pamphlet may produce."
The price of grain was not a trifling topic to the
rustic visitors; the good bishop was doubtless more
patient than the philosopher.
Paleario was led into a warm friendship with the
celebrated Piero Vettori, professor of Greek, Latin
and elocution at Florence.  In a large letter he
says of his own affairs, that he had bought a villa,
" that I might bury myself in the library I proposed
burchasing; but it did not turn out as I wished.
1I bought Ceciniano dearer than I intended; though
they tell me I have made a good purchase, I am so
ppressed with debt that this villa only distracts
7ne from study.  When freed from this perturbation
and uneasiness, if it please God ever to free me
from it, I           ishall return in right earnest to the study
of your distinguished compositions." He invites
Vettori to his villa, there to find " a man who will
never leave you a moment, so eager is he to enjoy




82              AONIO PALEARIO.
your delightful society."  Thus, it seems that the
plans and hopes of Paleario were not sustained by
his purse-a fact that he was not the first scholar
to discover, nor the last to lament. There was need
for his excellent Pterigi Gallo to give his wise management to the little farm.
Before Paleario had left Padua, he received a
most sacred charge.  Antonio Bellanti, knowing
that his days were short, visited him, committed his
two sons, Fausto and Evander, to the guardianship
of his former defendler, and left Padua to die;  The
children found a father in their father's dearest
friend. He managed their property, superintended
their education, and defended their rights.
The happiest years in the life of Paleario were
passing. He could say, "nothing yields more peace,
consolation and hope than  theology."   All his
studies tended to the Holy Scriptures.  He evidently studied the so-called "fathers of the church."
Perhaps some of the writings of the reformers fell
in. his way. Study was not all; he taught private
pupils, most probably at Colle, walking or ridin1g
over the narrowpath that led thither.  It cannOt
be proved that he taught publicly at Sienna; hO,
however, applied for a professorship there; we shall
see how he was defeated.  The archives of Sienn s
show that he occasionally engaged in the practice
of law.  It must have been about this time (1542)
that he wrote his most important work; he must
keep it a secret; he dare not seek the advice of




ORATOR AND POET.              83
Bembo, who was now a cardinal, nor of the gentle
Sadolet, who was not brave enough to advise a -man
-to send so much gospel truth into the world as to'raise the cry that he was a reformer-a restorer of
the ancient things.  Paleario must hide the fact
that he was writing of the' "Benefit of (iChrist's;Death to believers." The book appeared anony-'mously.  Its authorship was ascribed to several
eminent persons of, the day-Valdes, Ochino, Morone, cardinal Pole.  But there were persons in
Sienha on the hunt for heresy, and ready to detect
the hand of the quiet dweller at Ceciniano.
In writing this little volume of positive truth,
there were, doubtless, certain great errors of the
papacy ever crossing the line of his thoughts.  He
resolved to put them in a volume by themselves and
-refute them. Hence the work written and kept
secretly in manuscript until he saw the dangers of
his arrest at the close of his life, and entitled "A
Testimony and Accusation against the Popes."  He
vas also meditating a letter to the reformers of
qermany and Switzerland.  Of these writings we
Lear more in his later years.




84              AONIO PALEARIO.
CHAPTER V.
BEXBNARDIXNO OCHINO.
(]Boorn 1487. ]Died 1564.)
DANTE sang of "'Branda's limpid spring," a beautiful fountain erected by the ancient Branda family,'
to furnish Sienna with water.  Not far from  it in
1487, was born a child, who was one day to offer to
the people of that city the water of eternal life.'
His father, Tomasini, an obscure citizen, named,
him Bernardino; to this was afterwards added the
name Ochino, or Ocello, because his home was in.s,
district which had for its ensign a white goose (oca)3
on a green field.
A more devout Romanist seemed never to have
been born. In his earliest years he imagined tha;
religion consisted chiefly in self-infliction and misery.
In order to be under the strictest, severest rules, hU
enrolled himself among the Franciscans.  When J
branch of this order became still more rigid in their
rules of "holy living," ard were called Capuchins,
he entered this new brotherhood of monks.  With
the cowl on his head, and the scourge in his hands,
he sought to lash the old Adam into holy subjection.  IHe was very zealous.  HIe thought he could




BERNARDINO OCHINO.             85
add to the severities of his mendicant order.  He,introduced the " forty hours' devotion," which consisted in holding an image of Christ crucified for
forty hours, and spending the whole time in gazing
upon it.  The idea was to have an unbroken meditation upon the sufferings of the Saviour; the error
was in leading men to trust in this outward act,
rather than in Christ for salvation. Formality took
AIe place of faith.
He afterwards wrote, " Being now persuaded that
I had found what I had been seeking, I said to
Christ,'Lord, if I am not saved now, I know nothing more that I can do.' In the course of my
meditations I was often perplexed, and felt at a
oss to reconcile the views on which I had acted
vith what the Scriptures said about salvation being
he gift of God through the redemption wrought by
Christ; but the authority of the church silenced
hese scruples, and in proportion as concern for my
)ul became more intense, I applied myself with
-eater diligence and ardour to those bodily exer3es and mortifications which were prescribed by
B doctrine of the church, and by the rules of the
der to which I had submitted."
Ochino began to have a saintly reputation. HT. eached with an astonishing eloquence and fervoe
Crowds came to hear him. The rudeness of/
dress, the austere manner of his life, the suff
depicted on his countenance, and the earnest
his speech excited curiosity, and drew th
I8




86               AONIO PALEAIRIO.
tion of the multitude.  Princes, great men and
women, not a few, looked upon him  as a most ex-,
trlFaordinary man.  TIe was invited to preach in
almost all parts of Italy.  The highest honours
were paid hinm wherever he went.  Yet he went or
foot even when fine carriages were offered hlilm: a8n(I
in the most magnificent houses, seated at luxurion:
tables, he observQd the strictness of his rules.  tIH
ate of only one dish, and that sparingly; thonuoffered the finest wines, he drank nothing but water
M3ost monks in his day, might have profited b:
his example of temperance.  Rich couches we
provided for him, but he wrapped  his coarse clo.
around him  and slept upon the ground.  Thus
his corrupt times, he acquired a high reputation
sanctity.
The gospel shed new light upon him; perha
when making his journeys, he met with the writit
of the German reformers, which began to be ciir
lated in Italy. As he had been trying to refl3
the cloister, lhe now thought of reforming the hel
l-Ie soon groaned under the monkish yoke, e
sought spiritual liberty.  He compared the relih
of Rome with the Christianity of the gospel,'
saw the amazing  difference.  Popery was a per,'n; Christ alone was the Saviour.  He tells
he became convinced of three things;?Phi
Christ had.wrought for his people a perfe'ousness; Seeondly, that religious voTys o
nrvention were not only useless, but h.urtfr




BERNARDINO OCHINO.             87
and wicked;  Thirdly, that the Roman church,
though calculated to fascinate-the senses by her
external pomp and splendour, was unscriptural and
abominable in the sight of God. In 1536 he went
to Naples, where he met a remarkable layman,
whose influence was to be felt in all Italy.
Juan Valdes or Valdesso, was a Spaniard.  He
and his twin brother,  Alfonso, were men of high
birth and education. They may have known Cardinal Ximenes, a man of a master-mind, who was
ambitious of two things —great learning and great
power. He laboured for two objects, which seemed
in conflict with each other; one was to perpetuate
popery by means of the Inquisition; the other was;o complete his splendid polyglot edition of the
Sible.  It is a singular coincidence that he was finshing this celebrated edition of the Scriptures the;ery year (1517) that Luther was beginning his war
[gainst popery, and directing the attention of all
Europe to the word of God.  The brothers Valdes
ecame acquainted with some of the German reformrs, and wrote volumes that put their lives in dan-,er.  They were favourites of the Emperor Charles
ir., who seems to have made Juan a knight.  The
3yes of the Inquisition were fixed upon them, and
Juan found an opportunity to leave Spain.
Pompeo Colonna, the viceroy of Naples, died in
1532, and the emperor appointed Don Pedro Toledo
in his place.  Juan Yaldes became his secretary.
The viceroy made himself a terror to evil doers;




88             AONIO PALEARIO.
the secretary pursued a more excellent way. He
assembled his friends, many of them from the court,
and the best society of Naples, and set before them
the gospel. He did not preach, but he expounded
the Scriptures.  These friendly meetings were held
in some secluded garden or tower, where the bigoted
Toledo was not likely to molest them. Before the
interpreter were gathered many of those who were
to shine as reformers in Italy.  Within the four
years that he lived, he gave sound instruction to the
renowned Peter Martyr, to Julia and Vittoria Colonna, to Carnesecchi, who was to lay down his life
for his divine Master; to Flaminio, the friend of
Paleario, and other eminent personages, some of
whom we shall meet as we advance. One of them
was the Capuchin friar Ochino, who fixed his keen
eyes on the lay teacher, and listened with astonishment to the doctrines of grace. He was an Apollos, unto whom a Priscilla was expounding the
way of God more perfectly.  Some think that hl
was converted through the agency of Valdes.
While the layman was teaching privately, th(
friar was preaching to thousands in the churci
of St. Maggiore.  The other churches were lefi
almost empty, and the whole population flocked to
hear friar Bernardino, as he now boldly denounced
vice and luxury, and then softly spoke of the compassions of Christ.  Charles V. during his visit to
Naples, often listened with delight to his persuasive
eloquence, admiring the natural orator rather than




BERNARDINO OCIiINO.             89
the gospel which he proclaimed. It is said that the
emperor declared, " That  man would make the
stones weep!" During the whole of Lent, after the
departure of Charles, he continued to preach, and
introduced as much Scripture doctrine as he could
venture to announce.  But the viceroy Toledo did
not admire this new style of preaching, and gave
ear to the monks who whispered that Ochino was
tainted with Lutheranism. The case must be examined, and therefore he was forbidden to declare
the love of God to sinners, until he would give from
the pulpit his views on the points under suspicion.
HIe defended his opinions so skilfully that his reputation increased.  Valdes and his disciples attended
his preaching. Thus Naples had the first school,
if we may so call it, for training up ministers and
martyrs.
In 1538 the Capuchins elected the popular
preacher to fill the office of vicar-general of their
order.  He visited the convents on foot, and exhorted the friars to a more sincere faith and pract
tice of the gospel virtues. But he was urged to
appear again at Naples, where he was.heard by vast
crowds in the cathedral of St. Januarius.  Great
numbers were shaken in their belief of Romish infa~llibility; unlearned artisans and women, who in
that age were not expected to inquire into tile truth,
ventured to converse upon the New Testament and
to compare one verse with another.  The celebrated
Vittoria Colonna, Marchioness of Pescara, was be85



90             AONIO PALEARIO.
ing qualified for employing her pen, her poetry, her
influence and her friendships in the extension of the
gospel.
The strange Bembo, now  a cardinal, was at
Venice in 1538, and sent the entreaties of that city
to Vittoria, asking her to persuade Friar Bernardino
to go thither and preach the Lent sermons. Bembo
was eager to hear him. He enjoyed the privilege,
for the next year, he wrote to the Marchioness in
terms that engage our kind judgment of the aged
cardinal. He'said, " I own that I never heard any
one preach more profitably, or in a more holy manner. I no longer wonder that your ladyship likes
him so much. He speaks quite differently, with'more charity and love, and in a more Christian
manner, than any one, who in my time has mounted
the pulpit, and he sets forth better and more joyful
tidings. Every one is much delighted with him,
and I think when he goes away he will carry the
hearts of the whole city with him."
These "better and more joyful tidings" were
new to Bembo, who perhaps had never opened a
copy of the word of God. He sought spiritual
advice. He wrote to Vittoria, " I speak to you, as
I did this morning to the reverend Friar Bernardino,
-to whom I laid open my whole heart and thoughts
as I would to Jesus Christ himself, by whom, I
think, he must be both accepted and beloved. I
never conversed with a more holy man..... I am
resolved to stay here as long as he does."  Again




BERNARDINO OCIIINO.             91
he wrote: "Our God, from  whose compassion we
receive all things, confers on me so much grace,
that I can respond to the confidence you have in
me. Our Friar Bernardino, for mine I shall for the
future call him as well as yours, is actually adored
in this city.  Both men and women exalt him to the
skies by their praises.  Oh, what a treasure he is!
How he does edify us." The cardinal wrote to the
powers at Rome, entreating them to forbid Ochino
to fast during Lent, and oblige him to eat meat,
" so that he -may last longer, for the honour of God,
and the edification of men; for if he continues to
treat himself so harshly as he'ow does, he cannot
hold out long."  It appears that Bembo, now sixtynine years of age, was ordained a priest; he laid
aside his literary studies and began to read the
Scriptures and the fathers with great diligence.
It maybe that Paleario was among the learned
men who gathered at Venice to hear this first great
preacher of his day. HIe had also an opportunity
nearer home.  Ochino preached at Sienna, his
native city, in 1539, with such acceptance that the
public authorities took  measures to  secure his
ministry for a longer time.  It is pleasing to read
from these records that the "eminent counsellors"
issued their decree to this effect: "remembering
how good and profitable for the salvation of souls,
the Rev. Friar Bernardino Ochino of Sienna is, who
-preached so useful a discourse this morning in the
great hall of the council: in order that the people




92             AONIO PALEARITO.
may hear him, the illustrious gentlemen and the
captain of the people are entreated to invite him to
preach another day either in the cathedral or in the
public town-hall, so that a greater number of persons may be present: and [it was decreed] that
four gentlemen go and see Friar Bernardino and
entreat him not to leave Sienna: and that letters be
written to the pope, if necessary, for the fulfilment
of the wishes and commands of the citizens."
After all this display, we might imagine that the
good friar would ever share the protection of the
"illustrious council."  Yet we find him preaching
the gospel so earnestly that his life was endangered.
He was passing through Modena in 1541, and not
intending to preach; but the people would not let
him depart without a sermon.  When conducted to
the cathedral, he found that there was not even
standing-room for all who wished to enter. The
most eminent personages were there, waiting for the
truth.  He laid the foundations for an extended reformation in that city, but the papal power afterwards sought to demolish the spiritual temple of
God. At Venice again the voice of the friar was
heard.  Hie knew that he was narrowly watched:
he was prudent and somewhat restrained, until one
of his friends, Terenziano, a pupil of Valdes, was
thrown into  prison on account of his religious
opinions.  This roused the gospel orator; and in a
sermon before the Senate he exclaimed, "0 sirs,
what remains for us to do?  To what purpose do




BERNARDINO OCIHINO.           93
we waste and consume our lives. If in thee, 0
most noble city of Venice, queen of the Adriatic,
those who announce to you the truth are here imprisoned, confined in houses of correction, loaded
with chains and fetters, what place then remains to
us, what other field free for the truth?  Would to
God we might but preach the truth freely!  How
many blind eyes would be opened, and how many,
who are now stumbling in the dark, would be enlightened i"
This strain of eloquence thrilled the magistrates,
but even Venice dared not be independent of Rome
in matters of religion. The papal nuncio heard
of the friar's appeal to the Senate, suspended him
from preaching and reported the case to the pope.
But the Venitians had the courage to protest; they
so beset the nuncio that in three days' time, Bernardino was allowed to re-appear in the pulpit.
But he felt as if a sword was hanging over his
head, and a word of suspected truth might bring it
down upon him. He was soon cited to appear at
Rome. IHe knew not what to do. The danger iwas
great; he would expose himself either to make a
denial of the authority of Scripture, or to suffer
death for refusing to obey the church. He must
decide the question which all the Reformers had to
settle, whether to obey the church or Christ?
Ochino sought advice, and finally met Peter Martyr
at Florence. They had listened together to the
teaching of Valdes; they were filled with the same




94             AONIO PALEARIO.
spirit and placed in the same peril. Martyr advised
him to obey the words of their Master, " When they
persecute you in one city flee unto another." This
decided the point; they resolved to leave Italy, not
in company lest they should be discovered.
Ochino hastened to Sienna to bid farewell to his
friends.  Here he was exposed to an arrest, for he
wrote to Muzzio,  "Twelve men surrounded'the
convent of the Capuchins near Sienna on the vigil
of St. Bartholomew, with the intention of taking
me, but having gone on befor6, I escaped, though
they followed me to Florence." HIe lingered a little at Ferrara, and then started for Switzerland.
Thus departed from Italy, a man of fifty-five years,
who was exchanging honours for the brand of
heresy, leaving admiring crowds for strange faces,
and becoming an exile and a wanderer. The Inquisition lost a victim; the gospel still retained a
powerful reformer. It was related by the annalist
of his order, that he was attended by three monks,
and, on reaching the summit of the Alps, he turned
to take a last look of Italy.  He burst into tears
and poured forth an affectionate adieu to his order
and to his native land.  We might follow him to
Geneva where he preached to the Italian refugees;
to Augsburg where he lectured with his usual eloquence on the epistle to the Romans, until Charles
V. drove him thence; to England where he again
preached to his exiled fellow-countrymen; to Zurich
in Switzerland, where he gathered the banished




BERNARDINO OCHINO.            95
Locarnese about him to hear the word of God: and
to Moravia where he died of the plague at the age
of seventy-six years.  And there we might shed a
tear, that in his later days, when infirm and brokenhearted, the eye of his faith became so dimmed as
to lead him into some errors from which he would
have recoiled in his earlier life. He had married,
and it is supposed that his wife, a French lady of
rank, died in their wanderings, and that his children
perished with him by the plague.
We shall hear of him  again from the lips of
Paleario, who lamented his flight from Sienna, and
who closed a letter to Calvin, saying;'Farewell,
good and faithful minister of Jesus Christ! I commend to you our fellow-servant, Bernardino Ochino.
In whatever you assist him, you assist Christ."
Ochino wrote back a letter to the magistrates of
Sienna, in which he gave his religious opinions and
said, "the salvation of the true church and.the ruin
of the kingdom of anti-christ, depends on one article
alone, and that is living faith in Christ....  I
have begun, and hope to go on publishing, in Italian,
a summary of those things which are necessary for
the Christian, that you may have no excuse before
God. You will say, that my works are forbidden
to be read... There is nothing in the substance
of my sermons but the very passages of Holy Writ..  God will conquer, through the blood of the
martyrs shed throughout the world... Oh, how
happy I would be, my dear Sienna, if you would




96             AONIO PALEARIO.
purify yourself of so many ridiculous, pharisaical,
tiresome, pernicious and foolish fancies, invented
by those who pretend to be saints; but who are an
abomination before God. Take the word of God
and his gospel in the sense in which it was preached
by Christ and the apostles."




SUSPICIONS OF HERESY.            97
CHAPTER VI.
SUSSPICIONS OF tffEIRESY.
(142.)
AFTER calm, a fearful storm; this was the experience of Paleario.  As his letters describe the rise
of his troubles, it is best that he should speak for
himself.  He felt compelled to seek protection from
his enemies, and first appealed to head-quarters.
He wrote to a certain Tomnmaso [Badia?] the pope's,zaggiordoonio-master of the  sacred  palace  at
Rome, and, fearing that false reports had been
made by his adversary, he sent a narrative of the
facts.
""A few years ago, the inhabitants of Colle
having loaded me with honours, I bought the villa
of Aula Cecina, in the territory of Volterra; Ceciniano, being within its limits. Two philosophers
came to visit me; men of great learning and pro-'foundly versed in that science, of which the principal scope is the investigation of nature.  I gave
them a friendly reception; after dinner the conversation turned on some points which Aristotle has
treated in an obscure manner.  The next day, attracted, I suppose by the similarity of our studies
9




98             AONIO PALEARIO.
and the powerful ties of friendship, they returned
after dinner to see me, and begged that I would explain more fully some points in my poem on the
Immortality of the Soul. In complying with their
request, I was obliged to bring in many things relating to theology, a science in which I have always
taken the greatest delight. Finding myself engaged
in a discussion with men of great talent, one of
whom lectures on dialectics, and the other devotes
his time to the study of the peripatetic philosophy,
I treated with considerable'care the arguments
arising out of the subject.
"About this time there came to the city (Colle)
to preach, a man of a bold and subtle nature. To
excite exasperation, he began by boasting that he
was writing against Thomas Vio of Gaeta, as he
had discovered a great many errors in his books;
but not finding much credence given to his assertions, he announced that he was going to publish a
work against the opinions of the Germans (German
reformers.) Attracted by these reports, and knowing
that the sight of a man's countenance is a great
help towards forming an opinion of his character, I
accosted him politely; but on questioning him I
soon found the depth of his peripatetic philosophy.
I found him altogether ignorant of this science,
though eager for-wordy disputes about new things;
he knew nothing of Greek and Latin, and was but
little versed in the Italian language, which is both
witty and elegant. I inquired among his friends




SUSPICIONS OF HERESY.           99
what he had written against the Germa(s*-  A facetious man then exclaimed, that there was -a —:-rob'be'
in the town; that he had made a bad compilation from
Eckius, Rochester, Marcello and Lancellotto; and
among these plagiarisms I discovered the disagreeable fact that the excellence of these books had
been, by his means, greatly obscured and sprinkled
with barbarisms. I laughed at this account, and
discontinued to attend his daily discourses. It was
reported to him that I made game of his writings.
Do you think this fierce, ambitious, arrogant man
could contain himself?
" With a changed countenance, and in the greatest agitation, he presented himself early the next
morning to preach. Complaining of being injured,
he wept, and entreated the citizens, and excited the
populace against me.  Taking advantage of the
discussion I had held with the two natural philosophers, he taxed me with infamy, and accused me of
a capital crime, (heresy) formed a conspiracy With
partizans of the same cast, not only for alienating from
me the citizens, but for rendering me odious to the
excellent [Cosmo I.] prince of the most flourishing
state of Tuscahy.
"Persuaded that silence would not put an end to
the injurious language which he poured forth in
public, I, almost for diversion, wrote in two days a
defence, in order to teach this man something of
himself, to impress him with a dread of being exposed to the learned, and to convince him that his




100            AONIO PALEARIO.
vulgar loquacity would meet'with no encouragement.... I believe it to be a fact generally acknowledged, that no two things are more closely
connected than ignorance and arrogance; hence he
thinks himself at liberty to do whatever he pleases.
I thought this part of the apology would not be unacceptable to the citizens, and I hoped to regain those
whom his clamours had alienated from me. I sent
the apology to Piero Vettori, an excellent citizen
of Florence..
"When my adversary heard this, and had read
my defence, of which I had sent him a copy, his
courage suddenly fell. Meanwhile, some excellent
persons in the city besought me to be reconciled to
him. I went to him with the utmost urbanity. He
took my hand, apologized for the insults he had
offered me, and threw the blame on hasty moments
of anger. I accepted the excuse, and with Christian compassion laid aside all rancour, cancelling
every feeling of aversion and hatred.  I threw into
the fire the copies of the apology which I had resolved to send to some persons, that there might be
no trace of our enmity. IHe returned to his friends.
I no longer suspected anything, had no communication with him for- two years, and laid aside — the
questions in dispute.
"While I imagined that all was now at rest,
behold letters came from my friends, informing me
that the fury of my adversary was again kindling,
that he was uttering threats, circulating dishonour



SUSPICIONS OF HERESY.          101
able reports, and in his sermons calling me by the
vilest names, and promising to publish in his book,
written in bad Latin, some letters full of slander
against me. He had suborned persons to caluminate me at Rome."
Paleario had been aided by Francesco Ricci of
Florence, to whom he wrote, "You have by your
influence distanced him (the accuser) for the present.
I shall try in future to have no more to do with
these gentry, and perhaps I shall suppress the theological commentaries in prose, and the orations and
the laudatory verses which I have begun to write,
until this weapon [the Inquisition] be torn from the
hands of wicked and ignorant men, who cannot
bear this most holy branch of knowledge (theology)
to be illustrated by the graces of oratory, and who,
for their own gain, would prefer to leave it buried
in obscurity, rather than see it set forth in high
places for the benefit and consolation of the souls
of men." This monk was silenced for a short time;
but on returning to his convent, he found such
encouragement that his courage revived, and he
plotted new schemes of revenge. The conspiracy
gathered force from another circumstance.
The grandmother of the Bellanti children, who
were under the care of Paleario, was aged and
feeble. Certain monks went every day to her
house, perhaps as her confessors, or to administer
some superstitious rite of the Romish church. She
did not suspect their tricks, and either by fraud or
9 *




102             AONIO PALEARIO.
robbery they carried away all the large sum of money
that she had in keeping for her grandsons. It was
an abuse of their office which was almost beyond
belief; but on searching, the bags were found torn
open, and not a farthing left.  The wooden-shod*
monks were cited to justice; Paleario assisted in
pleading the cause of the children whom they had
robbed.  Nothing was gained, for the monks swore,
with their hands on the crucifix, "as if they had
wooden fingers," that they were innocent. They
were of the sacred order, and there was no redress.
They escaped punishment, and ought to have been
satisfied. But they were enraged against Paleario,
and entered into the conspiracy.
A greater champion than the monks appeared.
Paleario was in the senate at Sienna when some
important document was being read.  Ottone Melio
Cotta and Belida tried to divert the attention of
the senators. A severe sentence was passed upon
these turbulent' citizens. Belida uttered his reproaches upon Paleario.  Cotta asserted, that if
Paleario continued to live, there would not remain
a vestige of religion in the state, because, one day
when he' was asked what was the chief thing that
God had given to men in which they could place
their salvation, he replied, " Christ."  What was
the second? 1"Christ."  And the third? "'Christ."'
* Lignipodcas, so called from their wearing wooden shoes. It will
appear from Paleario's oration, that their names were Pansa and
Siano.




SUSPICIONS OF HERESY.          103
"No one," wrote Paleario to young Fausto Bellanti, "was found in so good a cause to rise on my
behalf. Your uncle was absent, but had he been
there I should not have hoped much from him.  I
cannot tell you how completely I have been deserted
by him in my distress. By a serious remonstrance
he might have either retarded or repressed the
violence of my adversaries. He could have appealed
to the archbishop, his near, neighbour, with whom
he is very intimate...  While your father lived, I
could count on him; now he avoids my society.
He is either spoiled by the increase of his patrimony, for we all are more humane in poverty, or
perhaps he is alienated by Cecilia, whose words are
for him the dictates of an oracle."  This Cecilia
was some low chatterer to whom Paleario seems to
refer when he nobly says,' "I have long desired not
so much to rev.enge myself on certain persons as to
cure them."
Paleario went to Rome.  He knew that the dangers were alarming.  Heresy was a crime, a capital
offence.  He knew that he might be proved guilty
of what some called heresy, for it was really Bible
truth.  HI-e had declared that Christ was "all in
all."   He had written commentaries.  He had
written a book showing forth the benefits which
Christ had procured for mankind by his death. In
his conversations with his friends he had grown
eloquent when dwelling upon the Saviour's mission
and character, and his readiness to receive sinners.




104             AONIO PALEARIO.
It was not the church that prepared men for Christ;
it was Christ-who prepared them for the church.
These were the grounds on which he would be accused. He sought some relief, or a brief escape,
by going to Rome.  There he met Filonardi, and
Cincio Phrygipani, who were warm friends to him
in his distress.  Poor Mauro was no more.  He
had been again in the service of Cardinal Cesarini;
had fallen from a horse while hunting, and died of
a fever, leaving behind a high opinion of his talents
and a deep regret for his death. Another longknown friend was there, Bernardino Maffei, a young
man of great promise and irreproachable life, for
whom the red hat was waiting to deck a head of but
thirty-six years.  He was so intent upon kind
offices that Paleario wrote of him, " This excellent
man leaves nothing undone which can contribute to
my consolation or assistance. Knowing that from
my earliest youth, I have devoted myself to those
studies which have brought him no small glory, he
reads to me an historical account of his-collection
of ancient coins.  We frequently prolong our reading till the night is far advanced. I also profit
greatly by his generosity, for he wishes me to consider all that he has as mine.  In the increase of
his prosperity, he has not forgotten his early friendships."
But separated  from  his family and friends,
Paleario could not be at rest.  He could not possibly foretell the result of the conspiracy against




SUSPICIONS OF HERESY.         105
him. Pope Paul III., incited by the fierce Cardinal
Caraffa, had recently given the Inquisition new
powers to apply tortures and to put heretics to
death. And what charges were the conspirators
about to bring forward? Some light was thrown
upon the accusations by a letter from the young
Fausto Bellanti, who said,
"On the 16th of February [1542?] before daybreak, the servants of Placido brought me a letter,
by which I learned that a great movement and a
most inconceivable conspiracy was forming against
you by. some wicked men. Both my mother and
that excellent woman your wife wished me to write
and tell you not to stir, but to stay where you are,
till this mystery is solved. We do not know the
ground of the accusation, nor the names of the accusers. It is rumoured that on account of calumnious reports about your religion, persons of importance have been excited against you. My mother
thinks that the monks have conspired against you,
on account of your hfatred of the superstition by
means of which they have exhausted the funds of
our family. You assisted us in pleading our cause
(against these monks,) and no wonder they are enraged. This is my mother's opinion, and I do not
deny that these rogues may have some hand in the
disturbance, though I cannot think these paltry
fellows have originated a matter of so much importance.  This conspiracy takes its rise in higher
quarters....  I have a presentiment that




106            AONIO PALEARIO.
those Senators, whom you displeased in the affair
of the salt, have not forgotten it.
"Egidio, who interests himself in all that concerns your honour and dignity, has found. out, as
far as he can, that your cause will come on very
soon. If this be so, you have everything to hope,
for Sfondrato, and F. Crasso will bear witness to
your integrity, devotion and piety: two men of such
superior character and weight are worth a hundred
thousand others. They are so highly approved by
the Senate and by the people of Sienna, that, by
their' authority and influence, they can do more
than any one else....If necessary I shall
employ an advocate; I will find the money and
be ever ready to defend you at the risk of my
life."
To know who were the two men of weight just
named, we must make a note of affairs at Sienna.
There had been a new uprising of the factious
element; the pope had sanctioned it to turn the
allegiance of the city from Charles V. to Francis I.
The emperor sent his councillor, Granville, (afterwards the enemy of William the Sil]nt in the Netherlands,) to Sienna to re-organize the government.
He was soon joined by F. Sfondrato, who was appointed Governor. Crasso assisted him as Prsetor;,
and afterwards took his place. We turn to Paleario, sitting in Rome by a winter fire, and replying
to Fausto Bellanti. He had summoned to his aid
the consolations of Christ. He says:




SUSPICIONS OF HERESY.          107
"After dinner, while we were sitting by the fire,
your packets of letters were put into my hands.
After reading them I became somewhat more tranquil, but I do not feel re-assured; not that I think
those excellent men, Sfondrato and Crasso will fail
me, but with all their good will, they cannot promise
more than that which you know....  The conspirators gather in crowds, and the more bitterly a
person speaks of me, the more religion he is thought
to have.....  But, however miserable my condition may be, Christ will ever be to me the only
object of holy hope and veneration. If we can succeed in being allowed to confront the witnesses, we
shall gain the victory. These men, made up of
falsehood, will never stand the fire of my countenance. You will perhaps, think I speak with too
much confidence. If they appear, I will make them
repeat their testimony without giving them time for
preparation. It is wonderful how easily liars forget.... The Hernici (at Veroli) expect me, but the
distance is great, and the road not very secure, for
the forest is infested -with banditti....  Take
care not to mention any of these things to my wife,
lest her fears should be increased.  She is already
sufficiently anxious about me, for I hear that she is
the most miserable of women. I must tell you that,
to my great grief, she cannot bear our unhappy lot
with any strength of mind, and passes whole days
in tears.  She is continually thinking of what may
happen, as is natural to a faithful and prudent




108            AONIO PALEARIO.
woman.  God has hitherto protected me from evil.
Console her in my name; if she is gone to Colle,
and if you go to the castle of Mietiano, entreat your
mother to go to her; if there is no brighter hope,
let her invent something to divert the poor thing
from her misery.
" If any misfortune befall me, I recommend my
children to your care; receive and protect them as
if they were your own. If my life were to be prolonged, dear Fausto, you would have to render me
many services; render them instead to the children
of him, who, in defending your substance and the
reputation and life of your father, did not shrink
from drawing on himself the enmity of powerful men,
and who, to serve you when infants, abandoned both
country and friends and changed his abode. I
commend to you, my children, O Fausto! and remember what I say; you are not only to imitate,
but to surpass me. When, a few dclays before his
death, your father left Padua, he commended you
and your brothers to my care. His words are so
deeply fixed in my memory, that they have never
been effaced. Death itself would not, I believe,
extinguish the remembrance of that most dear
friend's recommendation."
The exquisite tenderness thus revealed will not
fail to be noticed by the reader. There was yet a
glimmering hope that justice might be secured for
Paleario,even at Sienna. HIe learned that Sadolet,
now a cardinal, was to pass through Sienna at a




SUSPICIONS OF HERESY.          109
certain time; might he not go thither and meet him?
IHIe resolved to go, as if he went from Colle, thus
concealing the fact that he had been at Rome, unless questioned on the point.  And here Pterigi'Gallo re-appears.  Where he is we cannot discover,
but Paleario knows that he has no stauncher friend,
and thus writes to him:
"Certain Joannelli,* the dregs of the populace
in SSienna, have brought an accusation against me.
May God help me, for they are greater enemies of
Christ than  the Parthians.  I might avoid  the
danger, but do not choose to do so, that I may not
appear in the wrong. Innocent as I am, I do not
fear the result, nor am I so fond of life as to seek
to preserve it contaminated by a note of infamy.  I
am in great hopes of putting an end to their envious
dealings, if I can but be allowed to speak in reply
to those evil-intentioned-witnesses. The archbishop,
Francesco Bandini, will be my judge; he is the
btiother of my friend Mario, and though once very
friendly towards me on account of our studies, is
now greatly alienated through these furious men.
They are not aware that I am in Rome.....  It
is of the greatest importance to me that I should go
to meet Sadolet at Sienna, as if I went from Colle.
I am obliged to run many risks at once, and
fear lest I shall not be able to overcome them all.
It is just at this moment that I need your activity
and fidelity. As soon as you have read this, make
f" Probably some order of monks.
10




110            AONIO PALEARIO.
haste, get ready, mount your horse and fly. Let
your affection for me spur you on."
Even this good spur did not bring the prompt
Gallo in time. Paleario set out, stopped at Viterbo,
and then met Fabio, the same courier who had attended him to Perugia twelve years before.  This
carrier of confidential letters must have been remarkable for something better than the loud snor-ing, of which Paleario speaks in a curiously graphic
account of his night at the inn.  It affords us a
glimpse of the humble way in which learned men
travelled. A land-proprietor, who is also highly
educated, and is intimate with two or three cardinals, is lodging at so humble a tavern, in no mean
city, that he shares the room of the courier. He
writes to Gallo: "After supper we returned to rest
in the same room; but he (Fabio) snored so loudly
that I could not sleep.  I therefore occupied myself in reading, with the closest attention, the letters
1 had received the day before from Tuscany.  I
perceived that my enemies are trying to implicate
me in a new trial, while I am busy with the first,
so that I may never get free.....  Do not delay
carrying the packet (sent by Fabio) to Bembo; you
often spoke to him at Padua-why should you fear?
Bembo has had an increase of fortune, but his amiability is not diminished. All will be well if your
courage, fidelity, and solicitude do not fail you.
Remember how often you have begged God that
some opportunity might offer for you to prove to




SUSPICIONS OF HERESY.          111
me your faithfulness. I was never in such need of
your exertions as now. The Filonardi are at Rome;
their zeal for my honour and safety are remarkable.
Go every day to see them.  Go also to Cincio.  It
may be difficult for you to go to the other friends,
on account of your maidenly bashfulness, against
which I should say a good deal if my light were
not going out."
Paleario avoided the snares at Sienna, passing
around it one morning before daylight, and reached
the suburban villa of Bellanti, whence he sent word
to Gallo, " Tell our friend that I was unwilling to
mention my adversary by name, because I was not
sure whether all that had been told me, was true.
If, in consequence of our reconciliation, he does not
mean to injure me, I should esteem it my duty not
only to refrain from injuring him, but even not to
offend him. In fact, injuring and offending are
much the same thing. Whoever molests us is our
adversary."
Noble spirit! We conclude that if he sometimes
used severe language, there was reason for it and
truth in it. Imagine now that he has met Cardinal
Sadolet, and received from him honest advice, and
we are prepared for Paleario's letter to the archbishop Bandini, on whom much depends in a trial
for heresy. To avoid repetition we condense a few
of the most important passages: " I had determined
not to write to a man of your exalted position until
the close of the suit got up against me, lest my first




112            AONIO PALEARIO.
letter should contain something annoying-for
sometimes when a first painful impression is made,
it is never afterwards effaced. My adversaries, who
employ the shadow of piety without the substance,
have changed my resolution.  I do not think they
have learned from Christ to hold me up to public
obloquy. For six whole months they have been solely
employed in gathering materials for the iniquitous
accusation.  Though in my writings there is nothing to offend any pious man, yet they have moved
heaven and earth to find in them subjects of suspicion. No one was ever so holy as to be secure
against the suborners of false witnesses, and the
malicious diligence of accusers... Was not Christ
himself, the holiest and most innocent, treated in
like manner?  Has anything been left untried to
alienate from  me Sfondrato, the father of your
country, and Crasso, the powerful head of justice?
What more?  htave they not almost deprived me
of your favour? Not to speak of old injuries, what
shall I say of the' reports now spreading through
the city?
" A few days ago that most holy man, Sadolet, paid
you a visit. I came to salute him. IHe warmly
recommended me to you, and bore witness to the
nature of my studies. You appeared to be prejudiced against me, and received the recommendation
coldly.  Though somewhat agitated by this, I answered with modesty and politeness, and threw the
blame on those who had unfairly reported the mat



SUSPICIONS OF HERESY.         113
ter to you. I had hardly reached the church of the
Virgin, when I was told that my adversaries were
busily talking about me in the public square, some
saying that I had been silent from shame, others
that Sadolet had severely reproved me for my words.
Both these assertions were utterly false. Could I
dare to remonstrate with my venerated archbishop?
The accusers were not present; if they had been
they might have heard more than would have
pleased them.
"The very day that I came to Sienna, Ambrozio
Spannochi came to me, took me by the hand and
said'0, my dear Aonio, I heartily congratulate
you. Envy will not gain the day. You have a
most excellent person as your defender.' After
being seated, he told me that four of the noblest
Senators had been sent to you, as if by the Senate,
to inquire about my studies and manner of life, and
that your answer was so liberal and friendly, that
he was certain nothing would be wanting on your
part to secure my triumph. Hence I made you a
visit, being ever mindful of benefits received. I
think it a Christian duty to lay aside all ill-will, on
the slightest sign of kindness either of word or
look.
"Is it not an honourable thing for Sadolet to
testify, that at Rome I had spoken to him about
those (matters) now called in question, and that my
opinions did not differ from those which had always
been considered the soundest? Even supposing
10 




114            AONIO PALEARIO.
there had been some reproof on his part, could anything be more gentle than his admonition? He,
who had authority to command, only entreated me
not to be studious of new things. I answered that I
wras not desirous of novelty, for I thought there was
nothing in the world more ancient than truth.
I verily believe these wretches are now sorry ahd
ashamed of having raised such a storm against me,
who do not acknowledge anything to be holy or
right, either in my words or writings, except it be
approved by the catholic and apostolic church.
This sentence, full of heart, energy and piety, I
depose as a sure testimony before you as a most holy
man, and as the best sanctuary I know of; from
whence if occasion require, I can recover it at
pleasure to overcome thae wickedness and humble
the audacity of my enemiels."
Thus we have seen the accusation preparing
against Paleario, and himself preparing to meet it.
He had once defended Antonio Bellanti; he had
proved himself superior to the monks in learning and
piety; he had studied the deep things of God in the
Holy Scriptures; he had written what the ignorant
called heresy; he had confronted the robbers of an
aged lady who thought that her spiritual consolers
were honest men; he had declared that Christ was
first, second and last-the alpha and the omega in
our salvation; these were the offences which rendered him obnoxious in the sight of his accusers.
Add to this the fact that he was not a native of




SUSPICIONS OF }IERESY.        115
Sienna. IHe had everything to fear. The law
condemned all heretics to the flames.
Three hundred desperate men, incited by Ottone
Melio Cotta, were banded together in oath to crush
him. They went to the archbishop, and had he
been a Pontius Pilate or Herod, Paleario would
have been burned without a hearing. The noble
layman knew it all. Not a stone had been left unturned.  Suborned witnesses might win their casethey did against the Lord of glory. What should
Paleario do?
lie might flee. He had a fresh example before
him. Bernardino Ochino had just escaped from
Sienna, saying, " I see by their manner of proceeding that, in the end, my accusers would examine
me, (by torture) and make me deny Christ, or kill
me. If I had crucified Christ they could not have
made more noise. I decide on going away. If
St. Paul were in my place, I think he would do
likewise." But Paleario had not been such an
avowed reformer; he had not broken with papal
Rome; he was not a preacher, and, perhaps, he
thought that as a lawyer he could make an effectual
defence. He sat down to the labour.  He pryed
into the secrets of the conspiracy.  He prepared
himself to overthrow and confound the witnesses.
He wrote an oration which would hold comparison
with those of Cicero. If not delivered in the senate,
it is nevertheless worthy of careful study.  It
shows us the man and his times. It was regarded




116             AONIO PALEARIO.
as so important, that this very speech was brought
forward, nearly thirty years after, as a strong proof
of his heretical opinions. Let us hear him speak
for himself, with all the energy and argument of a
man fighting for his life.




THE ORATION OF PALEARIO.        117
CHAPTER VII.
TIEH1  ORATIFO OF PAL&E ARIO*.H IS OWN DEFiE2VNCF,.BlEFOI FE TIlE  CONS IPCPT ATIE.RS OF TBE BEPUB-.LIC O0 SIEIYNLA.
"'WHEN in years past, Conscript Fathers, my
enemies (notwithstanding my innocent life even
firom infancy) circulated reports against me, I did
not suffer myself to be greatly moved by them;
because in those miserable and wretched times,
when human and divine rights were utterly confounded, and good men were left neglected in
obscurity, I deemed myself happy to be despised
by those men. in whose approbation I could take
no pleasure without sharing in their ignominy. I
then consoled myself with the thought that I only
shared the common lot, and that perhaps my sufferings might in some sort comfort my friends, who
were oppressed by the same evils. But now by the
blessing of God and the compassion of the emperor
Charles V., the republic is restored, and excellent
judges are prepared to defend those who are engaged
in the very studies which they pursue.
*A few paragraphs are omitted, and an occasional sentence is
condensed.




118            AONIO PALEARIO.
"I will not heap rude epithets upon my adversaries as they have done upon me; but will bring
them to the presence of illustrious men; capable of
overawing malevolent and envious minds, who easily
know those in the city that are given to evil speaking and are unrestrained in lying. For, methinks, it
must be a severe punishment to them to be seen by
you in their true colours....
" I came into Tuscany three years after the sack
of Rome, when the whole of Latium was a prey to
the disasters of war, and the province of the Hernici
was wasted by plague and famine. I had heard of
the happy state of this part of Italy, that it was
occupied in useful studies, and adorned with the
love of literature. As soon, however, as I set my
foot in your territory, I found that your country
had not escaped the calamities of the times.  I did
not find here the philosophers I so ardently sought,
nor the poets and orators.of whom I had heard.
They had either been silenced by sickness, or put
to death by cruel men. The youth of the country
were factious and eager for change; the old, inflamed by party spirit, thought of nothing but
cruelty.' In this dismal state of things, two young men
shone conspicuous for their talents and character;
Carlo Bartolomeo and Bernardo Buoninsegni, united
together by friendship, similarity of studies, and
congeniality of disposition and principles. Finding
it impossible to be useful to the republic, they de



THE ORATION OF PALEARIO.         119
voted themselves to those pursuits which impart
truest consolation; when we apply ourselves to
them, present evils lose their sting. These young
men detained me for a whole year, just as I was on
the point of leaving Sienna. As an inducement to
stay, one of them offered me the use of the books
which his learned father had collected; the other
introduced me to the most distinguished persons
who lived in their villas and castles. Among these
was the excellent Antonio Bellanti -Petrini, who was
accused by those who sought to destroy the,glory
of a most ancient family, and the property and
good name of a distinguished man. You know, O
senators, with what peril, and with'how much devotion, I defended your fellow-citizen. This was the
beginning of all my troubles; the very circumstance
I had hoped would procure the good will of the
citizens, raised me up enemies. If men are so cruel
towards ne for having defended one of their own
citizens, in what way ought they to punish him who
spoiled and oppressed the friends of the people of
Sienna? Are you not surprised that a person
whom you sentenced t6 imprisonment for having
amassed an immense fortune by blood and oppression, should find defenders among the chief persons
of the state.  I do not say this to irritate you
against any one, but to make you comprehend that
he cannot be a virtuous man who hates me for
having defended an excellent citizen....*
* Part of this paragraph already given in Chapter IV.




120             AONIO PALEARIO.
"I doubt not, 0 conscript fathers, that the cause
of Ottone's enmity will appear to you very slight.
I almost fear lest you should think I am inventing,
and falsely accusing him; more especially as he
has the reputation of being religious. As you- behold him, his purple robe, and the air and bearing
of his person, and discern in his countenance an excess of pride, I entreat you to observe the vanity
of his mind, his arrogance, his ostentation and ferocity. Never was there anything like it. If he
were asked, who among the senators is most distinguished for wisdom? may I die if he, speaking out
his real sentiments, would not say, Ottone. Who
stands highest in rank and honour? He would
reply Melio.  Who is most worthy? the answer
would be Cotta.*
"'No wonder then, that when I boldly defended
an innocent man, he considered the little heed that
I gave to his dignity and excellencies, as a crime
almost equal to high treason. And when, last year,
the young men were anxious to recommence their
literary studies so long suspended, and entreated
the eight, the directors of the college, to appoint
me as professor of eloquence, what do you think?
It roused the implacable wrath of Cotta against me.
Is it likely that he would let slip sc good an opportunity for doing mischief?  You know that from a
child he has been infected with party spirit; op-; Ottone Melio Cotta, supposed to be the same as' Orlando Marescotti.




THE ORATION OF PALEARIO.         121
posed as lie is to literature, he is yet clever and
sagacious in business.  His heart is not directed to
that kind of religion which consists in a devout
worship of God, but to a superstitious reverence
adapted to deceive mankind.
"You, 0 Cotta, think yourself perhaps a Christian because you wear on your scarlet cloak the
sign of Christ crucified, even while you oppress and
destroy with cruel calumnies the innocent living
image of Christ. Whoever persecutes with wicked
intent, is far from the religion of Christ. Do you
think your conspiring against me, who have never
done you the smallest injury, can be pleasing in his
sight? When you accused me falsely, did you learn
this, think you, from  Christ?  When you went
daily to the palace of the directors to propagate
lies against me, you perhaps thought it was equal to
going on a pilgrimage to Jerusalem or to the Virgin (at Loretto.) Did it occur to you that Christ
the most innocent of beings, was attacked by similar
devices?  0 wonderful piety! Most admirable religion! If this be the worship you pay to Christ,
no wonder that to commemorate his death; you
crucify the innocent.  The will indeed would not
be wanting, if it were lawful to do what your violence, pride, and anger suggest.... You
begged the directors not to confer a professorship
on me because I was a heretic. This new appellation I reject. You added most impudently that I
had adopted the opinions of the Germans, and
11




122            AONIO PALEARIO.
offered to bring ample proofs of your assertions.
The directors assembled in the morning to consult
about the professorship. Scipione Gabrielle, formerly my devoted friend but now alienated from ime
by the arts of this wicked -man, made a speech
not much to my advantage. lHe almost pronounced
the name of Ottone, when'he said that Cotta wished
very much to be chosen.  It was not enough for
Ottone to injure me; he wished me to know that
he was a candidate.  Why?  That I might throw
myself at his feet,.and when I met him in the forum,
to tremble and keep silence and say to myself, this
is the man who was so terrible to Bellanti and me,
and to whom the council of the eight pay reverence' How I wish, 0 Cotta, you knew my character
as well as I know yours. You asserted that I was
infected with heresy. - Tell me, how many years
have passed since Bellanti's cause? Why? Do
not ask.  How many years?  Ten. What then?
In the affair of the salt and the castles, was there
any mention of religion?  Indeed there was not.
During these past ten years have I ever exchanged
a word with you?  In reply you will say that it
does not become a senator to allude to any private
conversation in a public affair. I know that you
great men do not like to be entangled in private
discourse.  Then have you, by chance, read anything that I have written? You will say, what
do I care for your writings? But you ought at
least to pay some regard to the light of truth and thile




THE ORATION OF PALEARIO.         123
holy testimony of God.... You said that I
had adopted the opinions of the Germans. Do you
think the Germans are all tied up in a bundle and
that they are all bad?..   There are indeed
in Germany many great theologians, nor is there
any other nation in which opinions are so various
and so much confused.  Thus, in saying that I agree,
with the Germans, you really say nothing. Do
you  call (Ecolampadius, Erasmus, Melancthon,
Luther, Pomeranius, Bucer and others who have
been suspected, Germans?' Verily I do not think
that any of our theologians are-so stupid as not to
understand and to acknowledge that in their writings
there are many things highly. worthy of praise;
written with great gravity and truth; copied partly
from the early fathers, who have left us salutary
precepts, and partly from Greek and Latin commentaries; who, though not to be compared with
those great men, are nevertheless worthy of attention..      If I have taken the fathers for examples, why cavil because I agree with the Germans?
If they are followers of holy men, why may not I
follow them?.'i  I call my slender means golden poverty, and in
it I truly rejoice. On no account -would I exchange
it for the splendour and magnificence of these men.
My patrimony is small, but my conscience is clear;
the furies do not agitate it by day, nor alarm it
with burning torches at night. Let them be crowned
with diadems, clothed in purple, and enthroned in




124             AONIO PALEARIO.
chairs, with carpets spread under their feet. I, with
my three-legged stool will retire into my library,
and feel content with a woolen robe to protect me
from the cold, a handkerchief to wipe my brow, and
a couch on which to repose.
"Thou, 0 adorable Christ! the author, preserver
and liberal dispenser of thine own gifts, hast granted
me to despise these things, and given me sufficient
firmness of mind to speak, not according to my own
sense or will, but according to truth.  Do thou
please to grant me piety, modesty, temperance, and
all else that shall please thee and thy followers.
"As to the Germans, I approve some things, and
disapprove others.  To say nothing of other points,
I praise the Germans for having, in our times,
adorned Latin literature... The study of divinity
lay hid in the cells of idle men, who, pretending to
retire to the woods for the purpose of meditation,
snored there so loudly that we heard them in the
towns and villages.  To the Germans we owe the
revival of Hebrew and Greek learning..
"Now, 0 conscript Fathers, I can vouch for the
truth of the following statements concerning my
adversaries.  When they began to devise mischief
against me, they met late at night in the subterranean church of St. Sebastian, where superstition
had attracted a great number of those persons called
JoanneZli.  Three hundred of them, incited by Ottone, swore on the stone altar that they would not
light the lamps in honour of the saints until they




THE ORATION OF PALEARIO.          125
had effected my ruin. In this holy place confectionery
and wine were distributed. In this conspiracy, 0
Ottone Melio, if it be true that this was the beginning, what part did your tongue perform?  I cannot positively affirm that this was the exact spot
where the conspirators met, for some say that they
assembled in the convent of the Franciscans; but
of this I am sure, that you, Cotta, are the author,
and that they met under your auspices; and that
twelve persons were chosen out of the three hundred, as accusers and witnesses.  Those selected
from the first class were priests of little note; from
the second the Capuchins were chosen; the third
class, by far the largest, furnished an Ottone Melio
Cotta 1*
"' These persons went in a body in the afternoon
to the archbishop, who lived in the suburbs; they
made so much noise on the way, that the women
ran to the windows to see if anybody was being led
to execution.  They were quarreling among themselves; some of them were of the opinion that as
soon as the witnesses were heard, I should be burned
without a hearing....  The archbishop, who was
taking a little repose in his villa, heard the clamour,
and sent a servant to let those noisy persons in.
Alessio, a most ridiculous man, having supped once
with the archbishop, looked around with a confident
air and began to speak.  He set forth such a display of calumnies that the archbishop told him they; The names of those from each class are given in the original.
1 1  -




126             AONIO PALEARIO.
seemed to be a collection of trifles. This bold, bad
man insisted that an accusation, signed by three
hundred persons, could not be a trifling one.  The
archbishop replied,'Alessio, there are six hundred
persons who accuse you of being a very sharp
usurer, and confirm their assertion by an oath.  I
have, however, paid no attention to their accusation.
Have I done right or wrong?'  The impostor grew
confused; to deny would be useless, and to confess
very disagreeable.  The others cast themselves at
the feet of the archbishop, entreating him in the
name of religion to allow them to act according to
law.  This being granted, they bore witness against
me...
"Now-a-days all are rushing to the bookseller's,
and piles of books are sold at auction.  What is
the meaning of this?  The study of the liberal arts
is deserted, the youth are wanton in idleness, the
young men wander about on the public squares.
By whose advice?  Inquire, Conscript Fathers, inquire.  Alessio Lucina boasts of being an enemy
of all poetry, an impudent and ignorant man, who
believes every one to be a poet who can write bad
verses. This impostor deceives the youth with the
arguments of Bernia, who points out the sad deaths
to which the great poets have been exposed; as
though all the principal orators had shabred the fate
of Sardanapalus, or as if the deaths of emperors
were not notorious.  But as this bold inept man
calls himself a theologian, I will ask him; I-low did




THE ORATION OF PALEARIO.         127
those holy men die, who were witnesses for Christ?
How did Christ himself die, the best and holiest
who ever walked on earth?......  What shall
I say of Pansa and Ciano? Rapacious creatures,
who having been cited in court by me last year for
appropriating money, have thus taken their revenge.
Innocence may be attacked, but cannot be convicted
of crime; there is nothing which can excuse robbery.
It is infamous that two such monstrous hypocrites
should be wandering about at will to exhaust families of their wealth. My having denounced these
men by name, has made all the other Capuchins my
enemies. They are like the wild swine, if you attack one, all the rest will come upon you.
"' I wish you to see, 0 senators, that these things
are facts.  I have here the accusation, the list of
witnesses, the names of those who signed. From
these we find the accusation was not in support of
religion, but religion was a mere pretext for the
accusation.  Thus you may understand the light
character of the accusers, the want of integrity in
the witnesses, and the impudence of those who
signed.
" In it (the book) I spoke of that order and series
of things which has its origin from eternity; of the
kingdom  established by God before the foundation
of the world, of which Christ is the only head,
author and governor; of the abrogated law and of
the heavy yoke of bondage; I said as much on this
point as these wretched times would permit; not in



128               AONIO PALEARIO.
deed all I wished to say, for to enter fully into the
subject places'one in peril.  These are hard, sour
men,- by whom not even God, the Father of our
salvation, nor Christ the king of all people, can be
praised.
" -It was made a subject of accusation against me,
that in this same year I had written in Italian on
the great benefits which mcankind had derived from
CArist's death..*  I said that from  him, in whom
the deity resides, and who so lovingly shed his
blood for our salvation, all (believers) may expect
peace and assurance of the good-will of heaven.
I affirmed, on the authority of most ancient documents, that... all, all guilt was wiped away from
those who turn their hearts to Christ crucified, with
full faith in him, trust in his promises, and confidingly rest on one who cannot deceive.  This doctrine appeared so bitter, detestable and execrable to
these twelve —I will not call them men, but inhuman
hearts, that they judged the writer to be worthy of
being thrown into the fire.  If I am  called to undergo this punishment on account of the testimony
deposed, for I consider it rather as a testimony
than a book, no one will rejoice more than I shlall.
These are not times for a CUhristian to die in his bed.
*- This settles the question whether he wrote a volume on the
Benefits of Christ's death. That it is the volume now passing under
that title is now clearly established; his description of his book
agrees with the contents of the one which we possess. Having been
originally published anonymously, it was during the life of Palea.ro
ascribed to various persons.




THE ORATION OF PALEARIO.        129
It is a small matter to be accused, dragged to prison,
beaten with rods, hung with ropes, and sewn up in
sacks; but we ought even to be roasted in the fire,
if by this method the truth may be brought to
light.
"By means of these rude, ignorant men, Bernardino Ochino has been lately accused; a man whose
hard and abstemious life was worthy of the highest
admiration.  He, seeing that you weire not disposed
to exert yourselves in his defence or protection, has
thought it best to fly. At this moment, I say it
with sorrow, your fellow-citizen is driven from Italy,
and has become a solitary wanderer in countries far
distant firom our Tuscany. What shores, woods or
cities will not feel honoured wherever he sets his
foot?  What sort of people will they become, think
you, where he makes a protracted stay, and where
they can profit by the society of a man who unites
great talent with extreme benevolence! No place
is so rugged or so barbarous, none so uncivilized as
not to be moved by his eloquence... I meditate
within myself upon how much Italy has lost. In
the principal towns he was honoured with the highest
applause; immense crowds listened with admiration
to his extraordinary and heavenly gifts; this is the
man whom exile will reduce to a miserable state of
life...
"We come to the trial. Seeing that the witnesses
travestied every circumstance by their falsities, I
entreated the archbishop that the witnesses might




130             AONIO PALEARIO.
repeat their depositions in my presence.  It was at
last granted. But they would not appear.\ Volaterna, in producing the accusation about the book
on the death of Christ, repeated the evidence.  It
was found to be false;  What followed?  Nothing.
I for having exalted Christ have been often accused,
have been summoned to justice, expelled and all but
condemned to death.  Volaterna suffered no punishment for his wickedness.  The accusers though
challenged by me would not appear; the witnesses
who had deposed contradictory evidence, took to
flight.  For security they remained in Cirsa's castle, but still in your territory... If I had
either said or done anything, they could have proceeded against me according to the decrees of the
pope; why then am  I not to be allowed to call
them  to account according to the laws of the emperors?  (Paleario then states the law by which his
accusers might be brought to trial for their malicious
accusation and their suborning of witnesses.)
"Great are the consolations, 0 conscript fathers,
which I anticipate from your equity. This has
sustained me in my unhappy circumstances.  It is
impossible that your wisdom should not take into
consideration that the good inhabitants of Colle,
who have honoured me with the most flattering
letters, have,flocked here in great numbers. Do
you not read on their brows and in their eyes an
intense desire to defend their fellow-citizen?  I
should not have spoken so long in my own behalf if




THE ORATION OF PALEARIO.          131
they had not earnestly entreated me to do so. Many
of them are descended from those who, for five
hundred years have defended your fathers by arms,
and given them refuge in your civil wars. In their
name I ask an amicable return for their good offices
by granting me protection.
"' There are here two brothers Fausto and
Evander -Bellanti, excellent, upright young men,
m.whose affectionate looks move me to tears, while they
themselves cannot refrain from weeping.  They are
distressed because in defending_ their father and
family and in saving their property, I have drawn
on myself a hatred so terrible as to lead me to destruction.  More than once have, they promised to
show me their gratitude, and now they see the time
come through you to express it; they intercede for
me even with tears.         and you too, my wife,
why are you come, clothed in deep mourning, to
throw yourself and your children at the feet of the
senators?  Oh my life, my light, my soul, return
home and educate your children.  With Christ as
their surety they will not want for a father."
If this oration was not formally delivered, it was
nevertheless circulated, either in manuscript or in
print.  Sadolet, to whom Paleario had shown the
beginning of it, approved the defence, and said that
it was "dignified and of thundering eloquence."
It is printed among his'works, but there-is no trace
of the trial in the archives of Sienna.  We know
that he was absolved, but how must still remain a




132           AONIO PALEARIO.
mystery. It has been supposed that the change in
the government was favourable to him, or that
through the influence of Sadolet and the Archbishop Bandini, the accusation was quashed. But
it is important to notice that he claims to have a
book upon the " Benefits of Christ's death," and
that the study of theology was the head and front
of his offending.




PALEARIO AT LUCCA.           133
CHAPTER Vlil.
PAJlEARIZO AT- LU;CCA.
PALEARIO had gained his cause; at least the persecution against him was arrested for a time; but
he retired to his villa writhing under disappointment. The chair of Philology had been refused
him. He must seek some employment for the support of his family. His land had not been profitable, and his trial, like all strifes, had not paid
expenses. His mind was intent upon animating
young men with the love of study, and to be a
teacher would be his great delight.  A friend at
Rome, who was not satisfied with the professors
there, applied to him to take the superintendence
of his son and educate him, but Paleario's private
lessons had been suspended; he was not disposed to
resume them. The monks would busy themselves
in ferreting out his " heresies;" if he had a professorship he would be above their reach. Four years
after the conspiracy against him, and at the time
when he was almost in despair, he received an invition from the senate of Lucca to fill the chair of
eloquence, and to become the orator of the Republic.
12




134              AONIO PALEARIO.
This was partly due to Cardinals Bembo and
Sadolet, who were performing their last good offices
in his behalf. It was the closing year of Sadolet's
life, 1546, and his last letter to Paleario was intended for the eyes of the senate of Lucca. After
approving his oration in his self-defence, as we have
seen, Sadolet gives a caution in regard to religious
writings.  He wrote feelingly, for his own works*
had been condemned at Rome.  Did he refer to the
"Benefit of   Christ's  Death?"   Had  Paleario
written to him about certain works of the reformers
that Paleario had been reading in the shade at
Ceciniano?  Sadolet wrote,' As  great inconveniences have arisen from those, who have passed
judgments upon authors contrary to the clemency
and equitable customs of our ancestors, the pope
has done wisely in appointing a very learned and
moderate man [probably Tomaso Badia] to examine
all works on sacred subjects.  Bembo and I have
recommended you to his favour; he told us that he
had received last year, from you, a very courteous
and pious letter, and he both professed and promised
to  exert himself inl your behalf...  But I, in
Bembo's name and my own, not only exhort but
entreat you to listen to persons who love you sincerely; for we live in times when more is thought
* Sadolet had published some essays, sermons and commentaries,
the chief of which was a Commentary on the Epistle to the Roinans.
Tomaso Badia had prohibited it on account of its leaning to Pelagianislm. The pope, however, removed the censure.




PALEARIO AT LUCCA.           135
of the calumnies circulated against us than of our
real opinions. Employ yourself in compositions
which rather incite, than controvert the course of
your thoughts, which is so well known to us. You
are going to take up your abode in a city, which
I hear has excellent laws and morals; therefore, to
be agreeable to the inhabitants, why not apply your
mind to what has been written on morals by the
whole family of Peripatetics; but which have never
been properly commented on in Latin? I need not
tell you what will be the consequence, for you must
see it yourself. There are some who are much
opposed to writers...  In short, provide for your
own tranquillity."
There were men who were disposed to allow him
no tranquillity, and to prepare thorns for him at
Lucca. One of them was Maco Blaterone, (the
babbler) who had already annoyed him greatly at
Sienna.  This Maco had failed so completely there
as a professor of Latin, that- he had gone to Venice,
where he found himself represented in a most ridiculous light on the stage. The satirist Aretino had
given him a large place in a comedy, and Maco
hastened away with chagrin and in despair of imposing upon the Venitians.  After some wanderings he appeared at Lucca, where he began to defame
Paleario, as an old rival of his who ought not to be
tolerated in that city. But Paleario, resting in one
of the castles of Bellanti, took measures to refute
the slanders of this adversary.  Maco attempted to




136            AONIO PALEARIO.
persuade the Dominicans at Rome to silence him;
but he had friends among them who stifled the accusations. In a letter to Visconti, governor of
Sienna, his intimate friend, he says, "Tell the
Lucchese I am a good Christian, and ready even to
die for Christ, if circumstances require it."
Paleario prepared to bid a temporary adieu to his
household, his villa, his friends in the Bellanti.
family, and to the annoying monks of Colle, and to
engage in a new mode of life. Lucca was the capital of a small but flourishing republic, which began
to reckon among its inhabitants a greater number
of converts to the reformed faith than, perhaps, any
other city in Italy. E.This was chiefly owing to the
labours of a man to whom we give a little attention.
In Florence dwelt Stefano Vermiglio and his
wife Maria, who had mourned the loss of several
sons, and vowed to consecrate the next one to Peter
Martyr of Milan, whose life had been taken by the
Arians, and to whom a chapel in their neighbourhood was dedicated. They hoped thus to preserve
their last surviving boy, who was born in 1500, on
the 8th of September, the day that Titus captured
Jerusalem, and, as they imagined, the birth-day of
the Virgin Mary.  They supposed such remarkable
coincidences were presages of the child's future
greatness. Thus began Peter Martyr Vermiglio.
His tender and sensible mother taught him
Latin, and was pleased with his quick perception,




PALEARIO AT LUCCA.           137
his wonderful memory, his eagerness for study, his
engaging modesty, and his tendency towards a religious life.  Among  his companions were two,
who afterwards became devoted friends of Paleario,
Francesco Ricci, and Piero Vetori, the wonder of
his age.  The parents were not pleased, however,
when Peter, at the age of sixteen, entered the
Augustinian convent at Fiesole, for his only sister
followed his example and entered a nunnery. The
monks were delighted, for they hoped that his
talents would add renown to their order.  They
gave him the privilege of the large convent library.
They paid unusual attention to eloquence, and the
Scriptures were diligently read and studied. The
young monks, who had good memories, learned to
repeat whole books of the Bible.  This store of
Scripture, added to his thorough education, was to
Peter Martyr an excellent preparation for the work
of his life.
He passed'three years of convent life at Fiesole;
about eight more at Padua, learned the Greek language, won the degree of Doctor of Divinity at
twenty-six, and began to preach in the convents
and lecture on the Scriptures. Every spare hour
was devoted to sacred literature, so that, with the
little help he could find, he mastered the Hebrew
language and easily read the Old Testament in the
original. He was appointed Abbot of Spoleto, and
surprised certain luxurious incumbents by his reformations. Some convents and nunneries under
12 "i



138              AONIO PALEARIO.
his charge had reached such a depth of iniquity that
they were the detestation of the whole town; he
advised, punished and entreated until order and
formal piety were restored.  At the risk of his life
he reconciled the factions, who had long disturbed
Spoleto.
After three years of such labour he was appointed
prior of a convent at Naples, a position of great
value and dignity.  He began to see the abuses in
the church of Rome. Just then a copy of Bucer's
commentaries* met his eye.  It opened to him the
Gospels and the Psalms in a new light. Shortly
after Zwingli's "' True and false Religion" fell into
his hands.  These and other such works led him to
desire a return to the simplicity of the Christian
faith and practice.  He conversed with others, who
were seeking the truth, especially Marc Antonio
Flaminio, the poet. He went to hear the expositions of Juan Valdes, and at length received the
great and joyful tidings of salvation in an honest heart.
He must have listened to the persuasive eloquence
of Ochino, and soon he felt impelled to declare the
truth.  He began to expound the first Epistle to
the Corinthians in his convent.  His brethren, and
several bishops came to hear him. The audiences
* This work was published under the feigned name of Arezzo
Felinzo, a common custom then in Italy, so that the publishers might
circulate more widely the writings of the reformers. It was read
with great favour, even by bishops and cardinals, until it was discovered that Bucer was the author, then it was cried down as a bad
book and suppressed.




PALEARIO AT LUCCA.           139
increased, and those who did not attend his lectures
were considered very indifferent Christians.  Some
of the first nobles of the land began to inquire
earnestly the way of eternal life, among whom was
Galeazzo Caracciolo, a hero in the faith.
The envy of the monks was excited; they whispered about that his doctrines were heretical.  His
sermons were reported to Don Toledo, the viceroy,
who forbade Martyr to preach.  But the prior refused to obey, and appealed to the Pope. There
were powerful friends at the Roman court, such as
Cardinals Pole, Bembo, and Hercules Gonzaga,
whose mother had received his red hat, as the reader
will remember, the very day that Rome was captured. They had the prohibition removed, and
Martyr continued preaching. But he was seized
with a dangerous fever, and on his recovery was
-made vicar-general of his order and sent to travel
through Italy.
After promoting various reforms, he was appointed prior of a convent at Lucca, which gave
him  episcopal authority over half the city.  Here
he acted as a thorough reformer, and directed his
attention to the education of young men.  IIe chose
professors well versed in the Scriptures, on which
he himself lectured daily.  He preached every
Sunday to the people.  IHe gradually drew together
a congregation, who advanced in the knowledge of
the truth.  Persecution  began.  One friar was
thrown into prison; the nobles gathered, forced




140             AONIO PALEARIO.
open the doors, carried him out of the city, and told
him to flee. The good man broke his leg, was captured and sent to Rome. Measures were taken
against Peter Martyr; plots were laid; spies were
at work; his friends advised him to make his escape,
and he quietly went to Pisa.  There he concealed
himself a short time, but met in secret certain Christian friends and nobles, to whom he administered
the Lord's supper after. the simple and touching
manner of our Lord.  He went to Florence where
he met Ochino, and thence he crossed the Alps into
Switzerland.  Of his reception at Basle, he said,
" On our arrival, we were most lovingly received by
Bucer into his house, and remained with him seventeen days.  His dwelling seemed to be a home of
hospitality, he is so accustomed to entertain strangers, who travel for the gospel and the cause of
Christ. He governs his house so well, that in all
these days, I could not once perceive any cause of
offence, but found many occasions of edification."
Bucer obtained for him a professorship of theology.
We will not follow him  further; his later useful
career belongs mainly to the history of the English
Reformation.
The infant reformed church at Lucca was permitted to worship God in secret and in peace for a
few years.  But Rome threatened to establish the
Inquisition in the city to root out heresy; the
authorities so dreaded this monster of tyranny that
they forbade all conventicles, all correspondence




PALEARIO AT LUCCA.            141
with heretics, all discussions on religious subjects,
and all books that condemned the Roman Catholic
religion. Thus Lucca was placed under the power
of the pope.
These rigours caused an attempt _to free the cities
of Lucca, Pisa and Florence from the dominion of
Duke Cosmo, and unite them with Sienna in a republican league, and also to restore the church to
its ancient liberty and sanctity.  It was a political
effort for reformation,. somewhat similar to that attemp-ted at Geneva before Farel and Calvin went
there with the true reforming power of the gospel.
The prime mover, was Francesco Burlamachi, a
noble, whose intentions were good, but his policy
wrong. IHe hoped to see Italy freed from the papal
yoke, and civil and religious liberty restored. I-Ie
was Mayor of Lucca in 1546, and had his plans laid
to surprise Pisa. But one of his party took some
offence, and in revenge laid the whole plot before
Duke Cosmo.  The senate of Lucca, fearful of
being suspected as his accomplices, arrested him,
tortured him three times; but he made no important
revelations.  He was condemned to death; the poor
mangled prisoner was taken to Milan and beheaded.
"Thus fell a noble victim to national independence."
It appears that during this same year, 1546,
Paleario went to Lucca. There was a reason in the
existing troubles for his saying, in his first oration
to the senate and people, " Even your present vigi



142             AONIO PALEARIO.
lance is deserving of high praise; how often in the
night, while engaged in study, do I hear the guard
in the fortress challenging the sentinels."  The
eloquence of the new orator was satisfactory to the
Lucchese. A part of his task was to make short
speeches twice a year, and rouse the citizens to
deeds of virtue and patriotism.  He was to be what
the press is to us, an agency in forming public
opinion.  The subjects treated by Paleario were
such as these: eloquence, the republic, a defence
of the best studies, justice, temperance, happiness,
fortitude, prudence, civil discord.  These orations
were afterwards published.
We must read his letters if we would learn something of his life.  He feels his loneliness and writes
to his young friend Lilio; "After your departure
and that of our Giuseppe, [a poet,] nothing could
please or enliven me, and I fell into such a languid
and torpid state of mind, that every one was astonished to see the cheerfulness, which you used to
admire, all gone.  Both  mind and countenance
were changed. The only person who could at all
revive me by his amiability and sweet disposition,
was your cousin, Martin Lilio... His illness gives
me so much anxiety that I feel as if I was either ill,
or going to be ill. His mother, his engaging wife,
and his excellent brother, beg and entreat me to go
and live with him.  Here I am in my apartment,
without wife, children or servants, and without
money.  For, as you know, I was obliged sonime




PALEARIO AT LUCCA.            143
months since to go to Colle, by a long and dusty
road, [to visit them,] but now, in consequence of
the heavy rains so deep is the mud, that I will not
allow these unhappy creatures to take such a journey on my account. Your father and all your
friends assist me in my necessities; though I am
content with so little that I feel myself as rich as
Crassus. In your letter I see that you are reading
the Epistles of Paul, and that Flaminio, your friend
and mine, is leading you to the study of theology.
May God reward him, who, to make you truly
happy, is teaching you the sum and substance of
true life, the chief crowning point of all study...
By no means withdraw  yourself from  the city,
(Rome,) that is the house of Flaminio."
Cicero had written an oration in defence of L.
Murena; Paleario wrote one against him, and sent it
to the celebrated juriist, Alciati. The great lawyer
replied, saying, "I am rejoiced that this art (eloquence) has been so gloriously revived by you...
Arise, thou most learned man, and bring us back
to our ancient eloquence, and restore to civil law
its true dignity."
Marc Antonio Flaminio was one of those gentle
spirits that formed a link between the reformers in
the Roman church, and those who had broken off
from  it.  He had met Paleario in Florence in
1537, when, perhaps, their strong friendship was
formed. Though he yielded to his father's wishes
in studying philosophy, yet this was not his favourite




144            AONIO PALEARIO.
pursuit. The Scriptures were his chief delight;
the Psalms his daily food. He wrote a paraphrase
on thirty-two of them. When he began a Psalm
he could not leave it unfinished, however far the
night was advanced; morning light often found him
sleepless over the songs in which David celebrates
his rest.  His health failed, and he went to Naples.
He had read some of the writings of the German
reformers, but now heard the word of life from
living lips. He joined the little companies, who
sought a retired place, and heard Juan Valdes talk
of things divine.  The balm was found for his troubled spirit.  He was able to say, "I acknowledge
no other master than Jesus Christ crucified." When
his little work was published, men read the gospel
in the Psalms.  His poetry became more and more
inspired with the love that he bore to his only Master. He wrote an "'apology" for Paleario's work
on the "Benefit of Christ's Death," and was supposed, for a time, to have aided in writing the
original treatise. He, with his friend, Cardinal
Pole, an Englishman, must have had a happy influence upon Paleario.  Flaminio died in Rome, at
the house of the cardinal, who buried him in a
church belonging to the British nation; thus proving his love to the last. Paleario wrote of the
event, "I had not yet recovered from the wound I
received at the death of Sadolet and Bembo, and
this last blow grieved me the more, because if his
holy life had been prolonged, he would have relieved




PALEARIO AT LUCCA.            145
me from great annoyance...  When I recall his
courtesy, his greatness of mind, his activity and
piety, I am soothed; this is my consolation and relief." Lilio, who had read the Pauline Epistles
with him, seems to have been one whom he led into
thee truth, a matter of joy to Paleario.
Another subject'claims our notice. Among the
writings of Paleario, is a "Letter of Paleario, the
servant of Jesus Christ, to Martin Luther, Philip
Melancthon, Martin Bucer, Calvin, and all the
Swiss and Germans who invoke Jesus Christ."  It
was written in 1542, about the time of his first trial
for heresy, to notify the reformers of what was
going on in preparation for the Council of Trent.
In his mind the project was a noble one;- it should
be a kind of religious parliament, where all parties
would be allowed to speak their opinions freely,
candidly, fearlessly.  But he was anxious lest the
reformers should be out-generaled and defeated.
He perhaps wrote from Rome. He refers to pope
Paul III. and his party, and says, 1" These persons
make every exertion that nothing may be omitted
which can be devised against you.  The pope himself, not very robust at his age, does not devote even
the night to repose. He has many counsellors.
Sometimes he consults lawyers, or men of experience
and shrewdness; and also, if you please, dishonest
men. At other times he summons sophists, theologians or philosophers, who delight in contention.
H Ie reminds them  that in this council the
13




146            AONIO PALEARIO.
majesty of the church of Rome, the fortunes of all
the bishops and of the chief pontiffs are at stake;
he presses them to spare neither labour nor diligence
to be acute in discussion against you.  He has increased his party in the college (of cardinals.)
Thirteen were admitted yesterday; two more are in
prospect. Do not ask whether this excited our indignation, who were willing to die for Christ?
What is this but an unlawful mode of favour,
bribery to corrupt the council?" Paleario exhorts
the reformers to be united and to stand firm.
The council was delayed; the papal party was in
no haste; it did not assemble until 1545; its sessions were held at intervals during the next eighteen
years. Paleario must have anxiously watched its
deliberations, and deeply lamented the defeat of the
Protestants. What is remarkable is, that its last
president, Cardinal Morone, was afterwards charged
with heresy, and thrown into prison on suspicion of
Lutheraniism. Among the charges were these:
" lnasmuch as he said to a certain prelate that the
C(ouncil of Trent ought to retract its opinions on
the article of justification, and that he would do so.
"Inasmuch as he keeps by him, and reads the
writings of heretics and gives them to others to
read.'" Inasmuch as he took great pains to distribute a
little book entitled The Benefits of Christ, and gave
orders to a heretical book-seller or one suspected
of heresy, to sell as many of such books as he could,




PALEARIO AT LUCCA.           147
and give them freely to those who could not pay
and he would repay them."
The acute inquisitors could not convict him, and
they declared that he should be set free. But he at
first declined to leave the prison, wishing to draw
from the pope a concession that the arrest was unjust. The wary Paul IV. would not publicly declare that Morone had been wrongly accused. The
prisoner remained in his cell until the pope died in
1559. The cardinals permitted him to sit in the
conclave that elected Pius IV.  At his death in
1566, Morone was very nearly elected pope, but unfortunately the fierce inquisitor Alessandro was
raised to the papal chair.
It would seem that -Paleario's little book had
been quite extensively circulated in Rome. In
1549 it was put in the Index of prohibited books,
the highest of papal honours, unless burning be
more glorious.
Paleario's family did not join him the first year
of his professorship, but so tender-hearted was he
that he could not be happy long away from them.
They were coming, and he was to get their baggage
through Pisa. His experience at the custom-house
is described in a playful letter to a friend, in which
he explains how it was that he did not call to see
him in Pisa, "4My business was with the customr
house officers; to satisfy them I was obliged to return to Lucca the same day that I went to Pisa, and
I was afraid if I spent any time in visiting my




148            AONIO PALEARIO.
friends, I should be overtaken by the night on my
journey... The rain coming on, I had to
take a journey of three days, by a very bad and
muddy road to prevent my wife from losing her
female ornaments. Thby had been detained because the boxes-were not plumbed... You
know well the great influence of a wife, so you must
not be angry with your friend who was overheated,
and in a shabby travelling hat attending to business. 
Paleario and his pupils seem to have kept up a
lively correspondence after their painful separations.
As a specimen of their mutual affection we make
the following quotations. The young Gadio, who
had hoped never to leave his teacher, was at home.
HIe heard that Paleario was coming to visit him,
and he wrote to him: "T his made me exult with
joy. The villa Pancrazio, which I think you must
have seen, is about four miles from Rome. Lay
aside, for a time, the idea of town life and banish
all literary occupations. lRemember that for a long
time past you have given up all recreation.  Set
off at break of day and fly to us as quickly as possible."  Paleario replies: " While enjoying as much
leisure as my continual warfare with the barbarians,
and my-public efforts in transporting Athens to the
foot of the Appenines, will permit, I received your
invitation. I should have been with you, if my
friend Eutychus and hisjwife, a superior woman,
had not previously engaged me and my wife to go




PALEARIO AT LUOCA-           149
to their villa of Graguani. I must defer my visit
to you. Take all possible care of your health, that
when I come you may not only be able to take two
or three turns with me under the portico, but to
wander round the farm, and accompany me to the
neighbouring villas, and prolong our supper and
our conversation far into the night."
To a friend who had invited him to visit him at
Rome, he replied, "If it were not to see you, T
have no desire to go to Rome. I cannot express
the disgust I feel at the pomp of the Roman court,
and how extremely I dislike those, who despise
both God and man, and live such lawless lives.
We had hoped that the censures of the bishops
would have restrained the passions of such men.
If this ever takes place, religion, justice and temperance will revive: if not, it will be a long time
before you see me in Rome."
Again we find the wife of Paleario at Colle, in
considerable peril during the birth of a child. He
is at Lucca dangerously ill, and so anxious are her
relatives that one of them, Guidotti, is sent to comfort him. The messenger thus writes back: " The
sun was rising when I left the town of Colle: I
reached Lucca before the evening. Pterigi had
arrived before me, which increased Paleario's fears
that his wife was dead. When I came, my horse
bathed in sweat and my boots covered with mud, he
was so greatly terrified on seeing me, that he burst
into tears, exclaiming,'Oh, my life, my light, the
13 -s




150              AONIO PALEARIO.
desire of my eyes!'  bHe was suffering from  fear
and a pain in his side, and tossed himself from one
side of the bed to the other,- clasping the pillow:
he would not believe either Pterigi or me, when we
told him  his wife was alive....  I said that I
had come at her request to take him to her as soon
as his health would permit. This seemed to soothe
him a little, but he could not lay aside his alarm,
and was all the time afraid that we were deceiving
him.  I am  sure that our arrival increased his illness. We remained with him till the night was far
advanced without any diminution of the pain or
fever.  Wearied out we went to bed.  About the
third watch, the servant says, he told her to bring
him ink and paper, as he wanted to write something.
Not having closed his eyes all night, a little before
dawn he had his bed carried up stairs to the room
where the portrait of his wife hangs.  He fell
asleep. When we were looking for something else,
we found a sheet of paper on which was written in
a trembling hand the following verses:'If Christ were not my hope and stay,
Whom thou in life hast followed close,
Disjoined from thee I ne'er could live.
He promised and he'll faithful prove
To raise thee up to life and light:
This feeds my soul with sweetest love.
Meanwhile, dear wife, Aonio hastes
To meet thee in Elysian fields.'"
After his recovery he prepared to leave Lucca,
disappointed in his literary career, borne down by




PALEARIO AT LUCCA.            151
pecuniary cares, and fearful of persecution. His
well-known religious opinions most likely exposed
him to the enmity of the priests. In his oration at
the close of his fifth year at Lucca, he made certain
utterances which were quite certain to rouse opposition. He alluded to the folly of those, who,
searching for unbroken contemplation, have foregone
all the decencies and comforts of life, and taken up
their abode with the beasts of the desert, and have
tortured  themselves with  cruel torments, under
the mistaken idea of living near to God.  He declared that nothing was so delightful as the study
of divine things.  So ardently does he desire the
joys of heavenly contmplation, that he asks the
senate and people of Lucca to consider his advancing'years, and choose some younger man as their
orator.
One can see that the shadow of disappointment
rests on his spirit.  His heart turns homeward.
He has already given directions about certain improvements and buildings at his villa.  He fears
that they may run him into debt. His daughters
are soon to be married; his sons must be educated.
-IHe says, ",Do not let us sacrifice these dear chil —
dren, nor let the builders take our all."  Again he
writes to his confidential man of business: "I can
no longer bear the heavy air of this country. I
feel, my dear Pterigi, that I have lost my health.
I grow worse every day; neither diet nor medicine
does me any good.  I have a great difficulty of




152             AONIO PALEARIO.
breathing, which sadly depresses my spirits. This
arises either from the disease itself, or from the loss
of those excellent men who died a few years ago,
Sadolet, Bembo, Flaminio and Sfondrato, true pillars of defence for me, and protectors of my writings...  I have a great desire to fly to you, for I
cannot express how irksome study has become to
me. We will pass whole days at Ceciniano enjoying the sun with Lampridio and Fedro, my dear
children, and we will walk about with our wives
and visit the neighbouring villas....  Let the
garden be kept in order that we may live on vegetables, for the expenses of the town have exhausted
my resources.  The country will furnish us with
herbs, snails, eggs, fish, chickens and thrushes. If
we want to make a more sumptuous repast, your
dish of cheese and salt fish will be royal food; if it
is difficult of digestion, we will work in the garden
to fatigue ourselves and assist our digestion. So
get ready, and see that there be at the villa a handsaw, an axe, a wedge, a pick, a rake, a spade; and,
until we are quite well, we will plant trees for the
future generation."
With broken health and depressed spirits he
turned for consolation to his quiet home. There,
says Mr. Young, "in the society of his wife, surrounded by his children, he proposed to carry out
his plans of improvement. But the want of funds,
no doubt, prevented their execution.  The water
still trickles over broken and shapeless stones, and




PALEARIO  AT LUCCA.                   153
the walk, traditionally called Aonio's walk,* offers
no beauty to attract the lover of the picturesque.
But the air is good, the retirement perfect, and we
may picture to ourselves the family group assembled
on  a dewy morning, or on  a hot, sultry  evening
watching the glorious sunsets which are so frequently
to  be  seen  in  Italy.  We may imagine  Paleario
himself rising at early dawn, antd see him  with flowing hair and head bent down, perambulating his
domain.   Filled with thoughts of immortality, indulging  in  philosophical reveries, he  lifts  both
thoughts and eyes to heaven, and while gazing on
the splendour of the firmament, he tastes the luxury
of divine  contemplation."   There  is much  work
still in store for him, and his leisure will not be of
long duration.
* The present proprietor of the villa is very proud of its former
inhabitant, and still points out Aonio's walk. It is interesting to
note that in 1561, Pietro Cipolla petitioned the town council of Colle
for " permission to put up a commemorative stone on the house inhabited by the illustrious Lettercto Aonio Paleario."  By a vote of
eleven, only one opposing, it was agreed upon,oand the record reads
thus: "Considering that it is always, commendable to perpetuate
the remembrance of persons of note in the history of literature, the
council declares that they have no objection to the fulfilment of the
request to put up a flint stone on the door of the house of Cipolla,
with the following words: AONIO PALFARIO LIVED IERE."  Since
then another house in Colle has been pointed out as the one in
which he lived a part of his time.




1654           AONIO PALEARIO.
CHAPTER IX.
CEIO SBECUNDO CURIONI.
(BforXi 1503. Died 1569.)
ONE of the friendships of Paleario brings us into
acquaintance with a man whose adventures and narrow escapes were of the most romantic character,
whose sufferings and exile throw a glory upon his
Christian faith, whose children furnish a most pathetic record of family griefs, and whose learning
made him a great accession to the reformers of
Switzerland.
Celio Secundo was a native of Piedmont, and
took the name of Curioni from the old castle of
Cuori, which had belonged to. his ancestors. He
Was the youngest of twenty-three children, eighteen
of whom were in their graves. His father, Jaconimo, owned large estates; his mother, Carlotta, had
been maid of honour to Bianca, duchess of Savoy,
and had been accustomed to the ease and luxury of
a court. His parents died when he was nine years
old, leaving certain property to be divided between
their five children, and also to him the family home,
with some neighbouring farms. But the best legacy
of all, and the only one that he really enjoyed, was




CELIO SECUNDO CURIONI.         155
an old family Bible, written on fine parchment,
illuminated with gold, and coloured in a beautiful
miniature style.
A servant was his first teacher, but he was afterwards sent to a grammar school where he made astonishing progress.  His aunt Maddelina gave him
a home in her house at Turin, where he studied
under superior masters. He applied himself to the
study of civil law, of which Francesco Sfondrato was
professor.  Soon he heard no- little severe talk
about the books and opinions of the Reformers.
Hearing them condemned as false and heretical, he
felt an eager curiosity to read and judge for himself.  This was not difficult, for he had friends in
the Augustine convent, who were zealously studying
the new writings. He first read Luther's book on
" Indulgences," and his " Babylonish captivity of
the church:" then Zuingli's "True and false religion,"  and  Melancthon's  "Common Places."
These writings made such an impression on his
mind that he resolved to go to Germany.
Two young men, Camillo and Guarini, agreed to
set out with him. The eager youths were not very
prudent, and as they travelled along they talked so
unguardedly about religion, that Boniface, the cardinal bishop of Ivrea, had them arrested and imprisoned in separate towers. Curioni-was shut up
for two months in a castle, and it was only through
the good offices of some friends among the nobility
that he was released, with a severe reprimand and




156            AONIO PALEARIO.
a prohibition from conversing on such subjects.  If
his friends had such an injunction laid upon them,
when set free, they did not long heed it, for they
became ministers of the gospel.
Boniface saw that his young captive had superior
talents and wished to secure him to the church.
He sent him to the convent of St. Benigno, as a
better school than German universities, so that he
might enlighten his mind and confirm his faith.
But this was the last place to produce such an
effect. The convent boasted of having certain rare
bones and relies which attracted crowds of people
to their shrines. Curioni was disgusted at such
superstition. He could not restrain his indignation,
and he privately uttered his sentiments to his companions.  He went farther.  To one particular
young friend he spoke of Melanethon's "Common
Places," advising him to read them. The young
man, accordingly took the volume, and started out
one day to walk near the river, where he might
read it without detection.  When he had left the
gate of the town,w he was horrified by meeting a
beast, like a dragon, pouring flames from his mouth.
The timid youth, knowing that he was forbidden to
read the book and fearing to give account of himself to his prior, was so frightened that he took refuge in another convent near at hand. He told
what he had seen and read.  The friars, who very
likely had contrived the whole affair with the aid
of phosphorus, declared that the monster had ap



CELIO SECUNDO CURIONI.         157
peared to him because of the awful book and its religion, and persuaded the credulous boy to give it
up to be burned and to retract his opinions.
Celio was quite as credulous, but less confident
in the friars, and thought the apparition was a
Satanic vision. [But he laid the blame, not on the
new books, but on the old relics. He had learned
to value the Bible, and was doubtless surprised not
to find it used at the convent. He resolved to teach
the monks a lesson and then leave. He watched
and learned where the keys of the relic-box were
kept, took them and secretly opened it; he laid hold
of the superstitious treasures and threw them away.
In their-place he put a Bible from the library, with
these words written upon it-this is the ark of the
covenant where the true oracles of God are to be
found and consulted; these are the veritable relies.
So cautiously was this done that it was not discovered until- a certain saint's day, when the relies
were to be carried in solemn procession. Then the
box was opened and lo! they were gone.  The
friars were not disposed to consult the Bible, nor
could they vent their rage upon young Curioni, for
he had escaped to Milan.  He travelled through
Italy for some time, and then being persuaded by
several leading families, he settled at Milan, where
he taught for several years. He was there when
Freundsberg and Bourbon combined their armies
for the capture of Rome.  The next year Di Leva
the Spanish general held Milan for the emperor.
14




158            AONIO PALEARIO.
Young says, "' Di Leva, after fleecing the inhabitants to the uttermost farthing, was reduced to put
a heavy tax upon bread and flour: every loaf was
stamped with the Austrian double-eagle, and none
but the rich could enjoy the luxury of eating bread.
On this occasion it was'jocularly said that the emperor to his numerous titles had added a new one,
that of baker." The Spaniards plundered the people, and then came the plague with all its horrors.
One tenth of the inhabitants were dying. Curioni
saw his friends hurrying from  the city, but his
courage and benevolence led him to devote himself
wholly to the good work of relieving the sufferers.
He gave all he had to spare to the poor. A noble
family, the Isacchi, who had retired to their villa in
the neighbourhood, gave him a home, and he went
unceasingly from  house to house consoling the
mourners, helping the sick, feeding the starving and
burying the dead. The city became like a desert;
many left even their nearest relatives unattended.
Still tenderer sentiments sprang up in his heart
and in his home.  He was deservedly esteemed
worthy of Margarita, the pearl in the house of his
protector. After the plague had ceased, and the
marriage been celebrated, he looked about for some
quiet spot in Italy, where he might dwell unmolested
by the priests for his religion, and undisturbed by
the armies that were devouring the land. He found
it at Casale, where he passed several years in quiet
domestic happiness. Having heard that his two




CELIO SECUNDO CURIONI.         159
only brothers were dead, he was advised by his
friends to return to his country, and obtain his
share of the property, which had been taken possession of by his sister Martha and her husband.
They and other relations treated him kindly until
they found that he came as the heir of his brothers.
Then they contrived a suit against him as a heretic,
and drove him from the district. He then went to
Moncalier, five miles from Turin, where he had
passed a part of his childhood, and his father had
left him a house and some land. He did not remain idle; he gave lessons to the sons of the surrounding families. His admirable method of teaching, with his learning and his engaging,nanners,
won him the affections of pupils and patrons. His
zeal for the truth was not extinguished, nor his indignation at the ignorance and impertinence of the
priests.
One day he went to Castiglione to hear a Dominican monk preach. It was asserted in the sermon
that Luther's doctrines found favour in Germany
because he allowed every kind of licentiousness,
and taught that Christ was not God, nor born of a
virgin. Such gross falsehood was not to pass without correction.  Curioni obtained permission of the
friar to make a reply, and addressed him: "You
have advanced great things against Luther; if Luther has indeed written what you assert, can you
point to the book or the page where such doctrines
are taught?"  Without waiting for a reply he




160            AONIO PALEARIO.
opened Luther's commentary on Galatians, which
he held in his hand, and read the very opposite of
what the monk had asserted.  The audience, with
the nobles at their head, were/indignant, and loudly
expressed their displeasure of the falsehoods that
were thus exposed. Some of them had arguments
very erroneous, but yet more convincing to an ignorant friar; and they advanced and struck him with
such violence that his rescue was owing to the interposition of the governor. All this was reported
to the bishop, who set out with an armed force,
went straight to his house, took Curioni prisoner,
allowed the soldiers to sack and spoil the premises,
and carried his innocent captive to Turin.
The nnme of Curioni was not likely to secure him
favour in that city, for the affair of the relies was
laid up against him; nor was it forgotten that he
had once.left there for Germany. Menaces were
not spared; he was regarded as such a heretic that
no proofs were necessary. Nothing less than burning him to death was proposed as the deserved punishment. But there were chief persons in Turin
who highly esteemed the prisoner; Bishop Aventino
*knew it, and he must not offend them.  Hle set out
for Rome to consult the pope, ordering Curioni to
be safely kept.  The assistant bishop had him removed by night to a walled fortress; his feet were
put in the stocks, and two guards placed over him.
He was not cast down; he resolved not to deny
his faith. Being ingenious, he meditated an escape.




CELIO SECUNDO CURIONI.        161
A gleam of hope appeared when he found, by remarks of the guards, that he had once known well
the locality of the fortress. If he could once get
outside of the prison walls, flight would be easy;
but that would have seemed to many an impossible thing. In a few days his feet were swollen
from the weight of the irons; he entreated the
guards to relieve one foot at a time. This was
done; he then contrived to make a false leg with
rags, or with part of his clothing stuffed into his
stocking, and fastened to his right knee. He then
begged that his other foot might be released. In
the change he managed to put the false leg into the
stocks, by covering it with his long cloak, and have
irons put on it. Thus his limbs were free. On the
same night, when all were asleep, he got through a
window on the landing-place, and was soon out of
danger.
His escape was imputed to magic'. Not willing
that the Christian name should lie under such an
imputation, he published a dialogue, in which he
gave a full and true account of the affair. He tells
his friend Lucio, in the dialogue, that before he left
his prison he prayed that God would assist him,
and he made a vow. His Romish friend says, " a
vow of poverty, pilgrimage, or such like."  "No,"
replies Curioni, "I vowed to devote myself, and
all I possess, to the service of Jesus Christ our
Redeemer, and I prayed that I might not live according to my own desires; but be drawn by the
14 a




162            AONIO PALEARIO.
Spirit towards him, and be used in his service as a
chosen vessel for his glory."
Many of the citizens of Pavia were in the habit
of spending their summer in the quiet village of
Sale. There they met a man of such cultivation
and talent that they wondered why he lived in obscurity. He was Curioni, who had failed to secure
his property because he was a "heretic," and had
retired with his family to this secluded town, hoping
to spend his days where he might worship God
under his own vine, and have none to make him
afraid. These Pavians insisted on his accepting a
professor's chair in their city, and thus be of service
to their young republic.  He went, and for three
years distinguished himself and gave honour to the
university.  Students flocked to his lectures, and
so high was his reputation that the Inquisition dared
not arrest him. But at length the pope ordered
him to be remtoved. The republic protested, but
was obliged to give up its brightest light and ornament.  Curioni wandered about for a time, and
took refuge at Ferrara, where he formed the ace
quaintance of some' others of those interesting
characters which the Italian reformation produced.
We cannot, in this volume, trace the rise of the
gospel work in Ferrara, nor dwell upon the influence
of the duchess Renata, her cousin Margaret of,
Navarre, her instructors, Le Fevre and Calvin, and
her friend Madame Soubise.  As Renata (Renee)
was the daughter of Louis XII., and the wife of




CELIO SECUNDO CURIONI.          163
Ercole, duke of Ferrara, her court was a refuge
and meeting-place for both French and Italian reformers. But in 1536 the pope was jealous of the
French influence, and Renata had to -dismiss her
Christian attendants and scholars, who had come
with her from France. The gross Rabelais " feared
that she would suffer much" becaiise she was
"served by Italians."  The pope had blundered,
for she only exchanged one protestant influence for
another even more powerful. The all-wise Disposer
of events was bringing pilgrims to her palace with
the love of God in their hearts.
Among the learned professors of literature at
Ferrara was Pellegrino Fulvio Morato, a native of
Mantua.  When he was publishing his exposition
of the Lord's Prayer, in 1526, he was probably
quite as anxious for its welfare in the world as for
that of his new-born child Olympia, who was to
become the "marvel of her age."  Seven years
afterwards he was obliged to leave Ferrara. It was
whispered that the cause was, a book written by
him  favourable to the reformed  opinions.  His
scholars deplhred his absence, and at first refused
to learn from any other master. It seems that his
family were left behind, for a friend wrote to him
soon after, saying, that he had just become the
father of a little daughter —probably the third, Vittoria-and that the writer had "held her at the
baptismal font."
For six years Morato was a wanderer.  He met




164            AONIO PALEAR10.
Curioni, whose life was, like his own, imperiled on
account of the true faith. He seems to have dwelt
for a time at Vercelli, got a house, brought his
family into it, and enjoyed leisure and study.
There Curioni visited him, probably spending a
vacation from:his professorship at Pavia. Morato
invited him b'ak, saying,'"Nowhere, I think, can
you be more comfortable. Your place as our guest
is now empty, and above all, our library, where you
can enjoy the pleasure of being quiet, silent, unknown and forgotten... When you reach the end
of your journey, be sure to write to us how you are
situated, and send us any writings that you can collect, which you may esteem conducive to a good
and happy life, and particularly whatever contribu-tes to the demolition of the stronghold of perfidious impostors and deceitful rulers (the priesthood
and the papacy.) Do this, I entreat you, again
and again. Farewell, thou chosen instrument for
the glory of God." Had this daring letter fallen
into the hands of the inquisitors, Morato might
have been the first modern martyr of Italy, and
Curioni the next, for he had imparted to his friends
a new store of the heavenly treasures.
Morato returned to Ferrara about the year 1539,
from which time his life is eclipsed by that of his
remarkable daughter Olympia. Study was her absorbing passion. At twelve she knew Greek, Latin
and much of the highest philosophy; best of all
she had the knowledge of the gospel. The Duchess




CELIO SECUNDO CURIONI.          165
Renata, hearing of this I prodigy of talent," invited
her to court as the preceptress of her daughter, the
princess Anna.  The teacher was thirteen, the
pupil eight years of #age. They pursued such
studies as belonged to the universities, and read the
Scriptures together in the Greek language. It has
been said that Paleario was at one time their instructor, but there is no evidence yet discovered that
he was ever at Ferrara.  HIe knew, however, of
their studies and expressed his admiration of what
was being done at the court for learning and for the
gospel.
Curioni joined the Morato family at Ferrara,
about the year 1541, when he was driven from
Pavia by the order of the pope.  Their tastes,
their studies, their religious opinions and  their
kindred experiences were bonds of the most endearing union. It was not prudent for Curioni to remain long in this refuge, nor for the Duchess to
protect him, or the pope would be waxing wroth
against all parties. concerned. She gave him letters
to Lucca, hoping that he might live there unnoticed
by the Inquisition. Morato grieved over his departure, and wrote to him as one " who has, I doubt
not, been sent by God himself for my instruction
and edification.  Nor do I think that Ananias,
Paul's teacher, taught with more holy admonitions
or Christian discipline when he invited him  to
Christ, than you have taught me. Nothing assuages my grief so much as to believe that I belong




166            AONIO PALEARIO.
to Christ, and that he does not reject me. For at
the moment when I was in the greatest difficulty,
forsaken on all sides, in the greatest danger and
colder than ice itself, behold, you were sent by God
and returned straight to us, passing by many greater
men who would have desired to have you as a guest.
Formerly, indeed, when I had leisure, which from
my avocations rarely happened,. I snatched some
moments from the needs of my ill-conditioned body
and my increasing years, to read, or rather devour
something of John and Paul, or other holy Scriptures. But your living voice and mighty spirit,
which have kindled a spark in so many and fanned
the flame in others, has so vividly roused, moved
and warmed me that I now know my darkness and
I live. Not I, but Christ in me, and I in Christ.
In a word you have brought me from famine into
plenty, and from cold to heat. Now I no longer
vegetate, but feel that I am fervent and full of life,
and even able to make many rich by imparting to
them the treasures which you have bestowed upon
me."
Curioni was honourably received by the senate
of Lucca and appointed professor in the college.
Before the end of the year (1542?) the pope requested the senate to have him arrested, and conveyed to Rome. They were unwilling to deliver
up the innocent, and suggested his escape. As
there seemed to be no foothold for usefulness in
Italy, he left his family and went to Switzerland,




CELIO SECUNDO CURIONI.         167
the asylum of the persecuted. He bore letters of
recommendation from  the  Duchess of Ferrara.
Through Calvin and Viret, he was appointed director of the protestant school at Lausanne, and
prepared to settle in that city. He returned cautiously to Lucca for his wife and children. Having
made the arrangements for taking them away, he
went into an inn at Pescia to get some refreshment.
Just as he had seated himself an inquisitor and his
gang, who had tracked his route, appeared at the
door, saying, "In the name of God and the chief
pontiff, you are my prisoner."
Curioni was astounded.  He rose from the table
with a knife in his hand, probably unconscious of
the fact that' he was thus fearfully armed, and intending to deliver himself up. The officers, seeing
a large man thus coming toward them, were seized
with a sudden panic, and retreated into a vcorner.
He, who had great presence of mind, walked deliberately out of the room, rushed to the stable, mounted
his horse, and was away like the wind. A violent
storm favoured his escape, and he gratefully acknowledged the hand of God in his deliverance.
Curioni was a teacher for four years at Lausanne,,
whence he went to Basle, then called the " Swiss
Athens." Eminent literary men persuaded him to
remain, secured him the professorship of eloquence,
and he began the brilliant career which, for twentythree years made him a light of the reformation.
lIe refused tempting offers from kings and princes,




168            AONIO PALEARIO.
and even.,the pope pretended to overlook his heresy,
and tried to win him back t6 Rome by the most
splendid offers of patronage.  But he had at last
found his quiet haven, and he continued to teach
the foreigners who flocked to his lectures, and the
young men whom he received into his family.
Olympia Morata left the court of Renata in
1548, to attend upon her father in his last illness.
For some reason she was not received again by the
duchess, and this surprising alienation added to her
grief for her father's death and her mother's feebleness. But her sorrows were sanctified to her heart,
and she resolved to live and die an avowed believer
in Christ.  She wrote to Curioni, "Oh, hoiw I
needed this trial! I had no taste for divine things,
or for the reading of the Old and New Testament.
If -I had remained longer at court, it would have
been all over with me and my salvation."
She devoted herself to her invalid mother and
her. younger sisters, redeeming a wonderful amount
of time for study and devotion. At the age of
thirteen she had written an elegant' Apology for
Cicero;" she had continued to write essays and
poems, and now, when dependent upon her owe
exertions, she may have had plans for winning her
way in the world by her pen. But she was interrupted in her studies and her dreams. A young
German, who had studied under her father, and
taken his degree in -medicine, filled with admiration
of her talents, and touched with pity for her mis



CELIO SECUNDO CUItIONI.            169
fortunes, offered her the best affections of his noble
heart.  She looked upon Andrew  Grunthler as a
firm Protestant, of good birth and fortune, a superior scholar, whose literary, sympathies would accord
with her own, a protector sent by merciful Heaven,
and a guardian for her mother and family. They
were married; he set out for Germany to secure a
professorship; she felt lifted above the petty spites
of the court, and while writing him  the tenderest
letters, gave the sympathies of her great heart to a
poor sufferer in the hands of the Inquisition.
It was claimed by the earliest historians that the
first* modern martyr of Italy was Fannio of Faenza,
the son of obscure and humble parents. He was
early familiar with the Scriptures, and began to
speak to various persons on the doctrines of Christ.
At first he seemed to the priests only an ignorant
man, but they found he was too wise in the gospel
to be tolerated.   He was cast into prison, and
when thrown off his guard by the entreaties of his
wife and children, he yielded, recanted, and was set
at liberty.  No sooner was he free than his conscience led him to amend his fault -by preaching
Christ with more zeal than before.  He travelled
about Romagna, declaring the good tidings openly
in every city. If he found but two or three con-'- According to Scaliger, the first martyr of Italy in the times of
the Reformation, was a man named Jacobin. He was not a protestant, but differed a little from the Romish church, for as a journalist
declared, "in those days they burnt for a small matter."
15




170            AONIO PALEARIO.
verts he was exceedingly happy. One day he was
arrested, and told that he was to be cast into the
flames; he smiled and said, that his hour was not
yet come. He was correct, for he was taken to
Ferrara, and he gained many souls in that city. At
the pope's order, he was imprisoned for eighteen
months in a castle, where his voice was still heard.
His wife and sisters visited him, but he would not
again yield to their dishonorable proposals.  He
sent them away in peace, and devoted himself to
the conversion of his fellow-prisoners.
Olympia visited him, and was earnest in her entreaties with the governor and other influential persons, but-she could not secure his release. PopeJulius III. made it one of his. first official acts to
order Fannio to be put to death. A messenger
came one evening telling him that he was to die.
H-e embraced the bearer of the tidings and thanked
himn for the message.  He spoke to his companions
about the happiness of such a death. One said to
him, "Whom have you left guardian of your children? have some compassion on them and on your
loving wife."  He replied, "I have left them in
the hands of the best of guardians."  "Who is
he?"  "Our Lord Jesus Christ."
Just then he was bound for the torture.  He
firmly endured it all, through almost a night of
agony. Towards the dawn he was taken to the
public square. A crucifix was held up; he said,
"Pray do not take the trouble to remind me of




CELIO SECUNDO CURIONI.         171
Christ by a bit of wood, for I hold him with lively
faith in my heart." He died like Stephen, with the
name of Jesus on his lips. He left some writings,
almost every sentence of which had a gem of Scripture in it. At the head of all that he wrote was
this inscription, "I shall not die but live and declare the works of the Lord."
The signal was given; and soon persecution raged
at Ferrara, but Olympia was beyond tlhe reach of
the'inquisitors.  In 1550 she set out with her husband for Germany, after parting in tears from her
mother and sisters and taking with her an only
brother, Emilio, but eight years old, to support and
educate him. We find her at Schweinfurt, the native place of her husb'and, where he was acting as
physician to the Spanish troops. As he had some
private fortune, they settled down in a home of their
own, little dreaming of a storm. -But Maurice of
Saxony, under colour of defending the protestants,
raised ~the standard of war. He made a treaty securing his objects, but Albert of Brandenburg, a
ferocious bandit warrior stood out against him,
made Schweinfurt his strong-hold and sent out his
soldiers to pillage the neighbouring country.  Maurice and his allied princes resolved to unkennel him,
and the place was attacked. Andrew Grunthler
had been near to death from a pestilence, but he
and his little family concealed themselves in a winecellar while the town was besieged and while the
fires and the plague were raging fearfully. The sol



172             AONIO PALEARIO.
diers entered and the pillage began: the hidden ones
could save nothing but their lives, and poor Olympia saw her husband twice taken by the soldiers.
She ran barefoot and in tattered garments, making
ten miles the first day, and suffering from the tertian fever.  "But God did not forsake us," she
wrote, "for he sent us, while on the way, fifteen
crowns in gold by a gentleman whom we did not
know, and then led us to other gentlemen who
clothed us in a suitable manner.  At last we came
to this town of Heidelberg where my husband has
been made professor of medicine, and we have now
as much furniture in the house as we had before."
A few years of sorrow passed, during which many
touching letters and poems were written, and Olympia's life was soon to close. The ties between her
own and the Curioni family grew bright as golden
threads. Violante, the eldest and the highly aecomplished daughter of Curioni, had married the
worthy Jerome Zanchius, an Italian refugee, now a
professor at Strasburg and a distinguished theologian.*- Her father, scarcely recovered  from  a
severe illness, wrote to Olympia that Violante had
been near to the grave. But she rallied so flat she
was carried upon a litter all the way from Strasburg to Basle, (ninety miles,) and stayed some
months with her parents.  These trials called from
the pen of the gifted Olympia her last letter.  "I
* Author of the Treatise on Predestination, translated by Augustus Toplady.




CELIO SECUNDO CURIONI.          173
wept for joy," said she, "that you were rescued
from the grave.  May God preserve you for the.
service and advantage of the church.  I grieve to
hear of your daughter's illness, but my grief is
diminished by what you say of there being some
hope of her recovery. As for me, dear Celio, know
that I have no thought of surviving long. I am
beyond the reach of medicines.... Nothing
remains for me but to expire. But as long as my
heart beats, I will remember my friends and the
benefits I have received from them.  I commend
the church to your care: let all you do, be for its
benefit....  Heidelberg is deserted; many
have fled on account of the plague. I send you the
poems which I'have been able to recollect and write
out since the ruin of Schweinfurt: all my other
writings perished. You must be my Aristarchus
and polish them.  Again farewell."
Before this letter reached Basle, the eyes of
Olympia Morata had closed in death, and her spirit
had joyfully triumphed in Christ. Her happy departure was described to Curioni, and this bright
example was soon a comfort to Violante, who was
already in "the valley of the shadow of death."
The plague was carrying off its thousands in Strasburg and Basle.  In the latter city one street is
still called Todtengasse, Death street.  While Violante lay dying, John Sleidan,* the - historian, was
-dangerously ill of the plague at Strasburg.  She
* His real name was John Philipson of Sleidan.
15. -




174            AONIO PALEARIO.
thought of him, and said, "Tell Sleidan to take
courage and die with joy; I shall soon follow him.
If we should be joined by Peter Martyr, what a
joyous company to meet Christ!" With a- smile on
her face, she finally said, "To heaven, to heaven t"
and expired.
Her father, who had called her the tenderest
nanmes —his little queen, the hope and comfort of
his last days-was now in deepest grief. He turned
for consolation first to heaven, and then to his
household, from which death had already taken
several of his thirteen children. The plague carried three other daughters to the tomb; they left
behind the clearest evidence of their victory in the
Lord.
To this day there hangs in the museum at Basle,
a small unartistic picture of a little girl holding a
letter in her hand, on which one may read the name,
Dorothea. Few that pass it by think or know what
a chapter of the Italian reformation gathers around
it. Dorothea was the second daughter of Celio and
Carlotta Curioni.  She was born in 1542. When
her father came from Lausanne for his family, and
had the opportunity of frightening a band of armed
inquisitors with a carving knife, -and then escaping,
this child must have been too young for such a perilous journey as her mother must take. Perhaps
this was the chief reason why she was left behind
with some kind friends at Lucca.  The friendly
family adopted her as their own daughter. She




CELIO SECUNDO CURIONI.         175
became well known to Paleario.  He seems to have
made her a special favourite while he was absent
from his own children. When she was ten years
old, her father expressed a wish to have her portrait. Paleario sent it with a letter, in which he
says, " a silent picture cannot portray a living soul.
If I had been present when it was first begun, I
would have had it done in profile, as we see in the
ancient coins.... Physical philosophers declare
the countenance to be an index of the mind; so
here you see an admirable modesty and a matronly
gravity in the expression of the eyes, far beyond
her age; this serious look is conjoined with singular
gentleness and beauty.....  I never saw parents
more affectionate than they (the family) are to your
child. It would pain them to hear her called yours,
for they look upon Dorothea as a daughter; not
having any children of their own, they vie with
each other in loving, educating, and adorning this
young girl. May God, the ruler and king of all
ages, preserve them, for in these times there are not
many -who so abound in love, but it seems rather to
languish and become extinct among all people.
May our Lord Jesus Christ, who only can, sustain
US.)
Curioni collected and  edited the writings of
Olympia Morata; paraphrased the gospel of John;
edited the works of the eminent William Budoeus
of Paris; and wrote various works, of which the best
was one upon "The Extent of the Kingdom of




176            AONIO PALEARIO.
God," a work that contained some views which the
reformers did not all approve. He felt the greatest
anxiety about the conduct and sufferings of the
Italian converts, and he addressed them a circular
letter, sympathizing with them while under the
tyranny of Rome, and counselling them to remain
firm in their Christian faith.  It was needed, and it
may have given many of the martyrs courage. He
also published the One Hundred and Ten Considerations of Jean Valdes.
This good man lived to weep for the death of
two sons who gave promise of eminence, one of
whom wrote a history of America.  I-is youngest
son, Leo, a scholar and diplomatist, was doing much
for the protestants in Poland, when his father wrote
him that sorrow and age were pressing him toward
the grave. Leo cheerfully gave up a-splendid position, and hastened to Basle to comfort his parents in
their decline. On the 18th of November, 1569, at the
age of sixty-six, Curioni wvent to the college to deliver
his last lecture.  Seeing his friend Stefano he said,
"What a wretched set of beings we are!" His
friend, thinking that he spoke of literary men, replied, "We are more favoured than others."  "I
do not mean that;" said the venerable professor.
"I allude to the infirmity of human nature, and
the various miseries to which it is exposed; this
makes me rejoice that I shall soon be free." The
next Sabbath he partook of the Lord's supper,
declared again his faith in Christ, and his agree



CELIO SECUNDO CURIONI.          177
ment with the reformed church, and four days later
he ceased to breathe. He was followed to the tomb
by a weeping train of students and scholars, and
laid in the crypt of the cathedral at ]Basle, by the
side of his three young daughters and his son Augustine. Eighteen years later his wife was laid by
his side.
We have dwelt at some length upon the Curioni
and Morati families, because they furnish us a picture of the literary character, the heroism, the trials,
and the Christian devotion of many of the Italian
reformers.  We can almost wish that Aonio Paleario and his faimily had joined them, before he took
such an interest in sending forward the portrait of
little Dorothea.




178            AONIO PALEARIO.
CHAPTER X.
PAXLEARIO AT IWIJJAN.
IT was the custom for every newly-elected pope
to change his name on taking the crown and the
holy chair; it was well; for when the old name was
laid aside there was often one less word to suggest
the former wickedness of the "holy father."  The
name Caraffa was execrable, but the title'Paul IV.,
might secure some reverence towards an aged man,
who did not bring to the papal throne a single
quality befitting the assumption that he was the
"vicar of Christ."  What would do for the popes
would not, however, do for the people. A loud cry
was raised against Conti, the professor of eloquence
at Milan, because he changed his name to Majoragio, deriving it from the property that had oncebelonged to his father.  It was imputed to him as a
crime; he defended himself, lived it down, passed
through a brilliant career, lost his health by severe
study, died at forty-one, and left behind him an
extraordinary number of, writings on various subjects.
To this vacant chair of eloquence at Milan, Palea



PALEARIO AT MILAN.             179
rio was elected, first for one year and afterwards
for ten.  His friend, Francesco, Crasso, whom he
had relied upon in defeating the Sienna conspiracy,
and of whom he said, "if ever there was a wise
man, he is one," was at Milan. To him, probably,
the appointment was owing, and to his hospitality
Paleario was invited on his arrival in that city.  It
seems to have been in 1556, for Charles V. had
lately resigned his kingdoms to his son, Philip II.,
and retired to the convent of Yuste. The new professor describes his reception, and gives much good
advice to " Lampridio, Doroteo and Fedro T. Paleario, his children and his heart's delight."
" I arrived' at Milan on the 17th of October.  I
am much pleased with the appearance. of the city,.
so much so that if I had not such precious pledges
as you to recall me, I might fall in love with this
place, and quite forget Tuscany.  But there is no
place, no assembly, however celebrated, which,
without you all, does not appear to me desert and
solitary.  Crasso received me in the most courteous
manner; I am now staying with him. Acting by
his advice, I went to visit all the senators at their
own houses, to pay them my respects. These great
men received me-with the utmost politeness and attention.  On the 29th, I recited an oration in the
temple of the Virgin, at La Scala, in presence of a
full assembly of the senate, the governors and the
praetors, the treasurers, the professors of the law
college, the philosophers, and the people of all




180             AONIO PALEARIO.
ranks. The concourse of people was so great, that
not only was the temple overflowing, but all the
avenues of the few streets which led to it were filled
with crowds of citizens..... I write you-all this
that you may inform any friends who are interested
in our affairs, and that you may be incited to virtue
and the love of study. Literature is the only patrimony that I shall be able to give you. Our property is small, our fields are more for beauty than
profit.  Devastated by the late Siennese war, and
without cattle, they scarcely maintain the family.
The municipal taxes are doubled, and we are often
required to pay tribute beyond our means.  See to
what a pass our affairs have arrived! What shall I
say about your sisters? They are growing up, and
will soon become members of -other families. They
will require a dower, but we have not a penny laid
by. If the harvest fails, we shall have no resource
but great economy. I shall also restrict myself
that I may save a part of my salary, though, indeed, this is not very easy. The long duration of
the French war has made everything dearer.  If
we find such sons-in-law as we wish, some of the
Lucchese merchants will furnish us with money,
that we may not be altogether unprovided; they
are more generous than mighty-kings.  If you perceive any diminution of friendship on account of
my absence, it is your part, my dear Lampridio, as
the eldest, to revive and confirm their good-will by
writing to them. As flowers are preserved fresh by




PALEARIO AT MILAN.           181
the falling of the dew, so friendship is kept alive by
communication and contact.
"Console, if necessary, your mother; she has
great fortitude of mind, and is a truly excellent
person, but still she is a woman. Take care of the
girls, and watch over that dear boy Fedro, and do.not let evil companions spoil him; nor do you let
their advice prevail with you, that I may not feel
unhappy by being' from home while you are so
young.  If you, as the eldest, govern the house
well, I shall, indeed, esteem myself fortunate; for I
shall see with my own eyes that which others desire
to see after their death. Take your mother's advice.... for she is dearer to me than life. Your
progress in study gives me-very great pleasure, for
I wish you, my dear Lampridio, to devote yourself
to philosophy, and particularly to Greek literature.
Fedro, who I hope will study law, should rather
take up Latin, so that every one may know that I
am not only so happy as to have good sons; but
also sons brought up in my own line of study."
To another friend he wrote, "I am tied here
with a very moderate stipend, occupied in public
lectures on Latin and Greek. I do not say how
much I dislike this work. But I have noble and
distinguished scholars, and my labour is not thrown
away."  He was burdened with pecuniary difficulties and in reference to some aid received, probably
from  Tuscaii- friends, he said, "If God had not
helped me to get this money, I should have been
16




182            AONIO PALEARIO.
lost."  The senate also came to his aid, and he was
able: to remove his family to Milan, during the third
year of his professorship.
The Milanese authorities had already voted certain privileges to "the most eloquent orator and
celebrated poet, Aonio Paleario," who had " brought
both honour, and distinction" to the city, and who
was' eminently deserving of being relieved from
every burden/ and inconvenience, and of being
gratified by every favour and honour, in consideration -of his virtue and learning, and of the wellproved and singular assiduity with which he instructs the Milanese youth, daily rendering them
more noble and'accomplished." He therefore had
a good foundation for the following appeal to them:
"Aonio Paleario, invited some years ago to teach
-the Milanese youth, lived with one servant only at
an inn, and would not make use of the diploma of
Privileges, in order to avoid burdening the state
for-his private advantage. But now he has taken a
house and brought his family from Tuscany and has
to support them at great expense and inconvenience,
in consequence of the extreme scarcity of provisions.
HIe begs that those privileges, which were given him
without asking, may now  be confirmed."  The
councillors, in March 1559,. ordered to be granted
him, "a sum of money sufficient for the support of
seven persons, both for wine, corn and meat.'?
This was to be paid him every year dating from the
first of Janualry last."




PALEARIO AT MILAN.            183
Paleario had met with prejudice at Sienna and
Lucca, while-labouring to cultivate a taste for the
higher branches of knowledge, and he knew the
danger of urging-his students to explore the rich
mines opened to them in the word of God.  He had
not the full courage of Curioni or. Morato Fulvio,
or he would already have been driven from his
country or crushed by the inquisition.  At Milan
he had to struggle against the same prejudices and
be exposed to the wayward caprices of'unlearned
men. In those days, philosophy, or as we would
say science, was almost a forbidden subject. Paleario dared to say something, and he advised his
hearers to press their inquiries into the sciences,
for, "while searching out the secrets of nature,
they may elevate their thoughts to heaven, and contemplate the divine mind which presides over the
stars and rules the world —; thus in this extensive
sphere of knowlege, imitating the Divinity, that we
may' also live a heavenly life, not'existing for ourselves alone, but for our country, our relations and
friends, and for the whole human race."
IHe looked forward to a congress of sovereigns at
Milan, and wrote an oration on peace, which he
never delivered, for the congress was not held.
Among other things; he referred to the religious differences then prevailing, and still clung to the hope
that a general council would be called to reform
abuses and' unite all parties in their opinions.  He
appreciated the importance of the revived doctrines




184            AONIO PALEARIO.
and said that " Every one felt an earnest desire to
hear and understand these things.  Theologians
were sought far and near; the variety of their expositions and their popular eloquence in public
preachings gave rise to so many sects, that in the
towns and villages and in the country, there was
scarcely a house or assembly where there was not a
difference of opinion about religion." The fact of
such divisions might well be deplored as an evil, but
he did not clearly perceive the remedy. It was not
to be cured by articles of agreement framed in a
council of princes and scholars, but by a more
thorough knowledge of the Scriptures.
In a letter to the new Emperor Ferdinand, to
whom he had dedicated his poem on the Immortality
of the Soul, he wrote, as having "grown old together" with him, and rejoicing that the nations
under his rule were also under the government of
"our Lord and Saviour Jesus Christ."  Nobly
does he say, "My mind is still impressed with the
ideas of my youth, and the expectation of great
things from you, in whose hand God' the Father of
our Lord Jesus Christ, has placed so many kingdoms and people....   one to whom God has
finally assigned the care of the empire, so that it is
not I but Christ who speaks. Endeavourj 0 Ferdinand, pious emperor of the Romans, to meditate
on these things, and prepare so to act that the
heavenly kingdom of Christ, disturbed by hatreds,
divided by parties of evil men and the licentious



PALEARIO AT MILAN.            185
ness of those from whom it was least expected, may
be restored to peace."
The invasion of the Turks created a panic in the
cities and universities; many fled to safer regions.
At first Paleario thought it unmanly to flee, and
said, " that as good always follows exertion, I would
have followed the example of those who know how
to die in a holy manner for Christ."  But it seems
that prudence was finally considered the better part
of valour, and-he sought a cool retreat somewhere
on the Adriatic shores. One motive may have been
to enjoy a summer's vacation.  To some friend he
wrote in playful style, congratulating him on the
birth of a son, " Imagine myself in your place,
would I not have rejoiced? Your joys are mine.
As there are great meetings of matrons on the
first birth in a family, I mean to send you some pictures to ornament your house. I take pleasure in the
muses as connected with my, studies...    Tell, me
what you like best, for in these things I am a true
Damasippus [a virtuoso, or dealer in antiques.] If
you give a dinner, I will send you some oysters and
delicious fish from  our villas, which are near the
sea, if the sumptuary law is- not passed. If so, it
must be. obeyed; but I will at least send you what
is not forbidden by law; apples, mushrooms, grapes,
sweet herbs, pinks, roses, and other flowers, of
which our gardens are as full as yours in spring,
though now a rose is as rare with you as a white
bird.  Everything I have is yours as well as mine."
16 *




186            AONIO PALEARIO.
This touch of generosity and good-humour was
no unusual impulse with Paleario; it was a trait of
his nature. He began to feel that he could afford
to be generous. He was appreciated at Milan.
With his family around him in a pleasant home, he
enjoyed his comforts with gratitude.  He could say
to. the senate, "Nothing is wanting to our city;
placed as the light of Italy, it shines with brilliance,
and is distinguished for its courtesy and magnificence. It is now ten years, senators, that I have
lived among you. Not a year has passed without
my being laden with your benefits.  First, I was
invited by royal letters to come into Tuscany, and
an ample stipend assigned me. Then I was honoured
with privilege, and immunities were granted me;
afterwards my salary was increased. Finally, you
have taken into consideration my old age and failing health, and have arranged for me to live here
comfortably with my family.... Never will your
favours be forgotten, and meanwhile, neither fatigue
nor idleness shall ever prevent me from, fulfilling
the public duties appointed me, and I shall continue
to instruct the rising youth in the purest literature..."
He had leased a house for nine years, but the
heirs of the original owner sought to take the house
-from him after he had made various improvements.
He appealed to the senate, saying, " All this expense
and trouble Aonio incurred, in the hope of making
the house useful in his profession of teaching, and




PALEARIO AT MILAN.           187
of being able to use the garden for instructing the
youth who came to him." The senate may have:
imagined that Aristotle was on earth again, when
they learned of his habit of walking with students,
in the garden; but whether they confirmed his right
to the lease does not appear.
In the meantime Paleario kept up an. active correspondence with the refoimers at Basle, for Curioni,
was still living. A certain Bartolomeo Orello, a
simple, honest man, went back and forth as a carrier,,
trading perhaps a little along the way to make good:
his expenses. From  the'presses at Basle many,
works were sent forth into Italy. Paleario was
having a book printed by Thomas Guarini; three
hundred copies were sent to him, so badly printed'
that he sent the money to pay for the labour, and
said, "As I do not choose my book to circulate in,
Italy with so many mistakes and errors, I make
you a present of the volumes and the money also."
Guarini had inserted a statement, contrary to
orders, that the whole work had been revised and
authorized by Paleario.  "This," says the author,
"' gives occasion to the Inquisitor to read the book
and carp at it.....  You are happy in your country, but we poor wretches get into such trouble for
the most trifling.thing, that we are quite weary of
life."
The little book on the "Benefit of Christ's
Death" had been making no small stir in the world.
As early as 1544, Catarino of Sienna, changing the




188             AONIO PALEARIO.
law for a monk's; cowl, turning from being an admirer of Savonarola to an accuser, and devoting
himself to writing violent philippics against heretical works, came across the -"Beneficio."   He
honoured it by exposing those precious doctrines
which he called heresy. It -was placed in the
"blessed catalogue" of prohibited books. The excellent bishop Vergerio wrote in its defence, saying,
" Many are of opinion that in our day nothing has
ever been written in Italian, so sweetly pious and
simple, or so calculated to instruct the weak and
ignorant, especially in the article of justification.
I may add, that Reginald Pole, an- English cardinal,
the intimatefriend of Morone, was thought to be the
author of this book, or at least to have had a considerable share in its composition.  It is, however,
certain that he both defended it and promoted its
diffusion, in unison with his friends Flaminio, Priuli,
and others of his school."
The first biographer of Paul IV. (Caraffa, the
originator of the Inquisition,) mentions "a pedant
called Angelo, who stayed a long time at Venice,
and from that city sent to his accomplices the pestiferous books, del Beneficio di Christo;" also, "a
Modenese bookseller, Antonio Gadaldino, a thorough
heretic, with all-his family; he sold a great many
copies of the Beneficio di Christo, a most pernicious
book, which taught in the Lutheran style, justification by faith alone, imputed.through the merits of
Christ.... This same book was so precious to




PALEARIO AT MILAN.              189
the heretics that they printed it many times.*
Cardinal Cortese of Mordena, though a Benedictine
monk, and highly esteemed for his learning and
excellence, was called to account for having read
and approved the book..... It was printed repeatedly by order of (Cardinal) Morone, and deceived
many because it treated of justification in an attractive but heretical manner, attributing it all to
faith..... It made light of works and merits, and
this being the article on which so many prelates and
friars of that age stumbled, it spread very widely,
and'was by many approved; in Verona alone it was
understood and disapproved."
This writer in guessing at the author, ascribes it
to "a monk of San Severino in Naples, a Sicilian,
and a disciple of Yaldes." This was coming somewhere nearer the mark than many others, for Paleario
was doubtless of San Severino lineage, and he may
have been spoken of in' that connection.  While the
" golden little book on the merits of Christ's death"
was giving so much trouble to the inquisitors of
pope Caraffa, it was affording consolation to the
innumerable readers of the forty thousand copies
which were in circulation during the life-time of the
author.
The bookseller, Gadaldino, who was such a
"heretic with all his family," was considered worthy
In six years 60,000 copies were printed at Venice6 alone. Large
editions were published elsewhere... In Rome piles of it as high
as houses were burnt." Kurtz's Church.fistory.




190            AONIO PALEARIO.
of persecution in his old age. He was " one of the
first to introduce forbidden books in the mothertongfie. " At Modena he was one of the*" literati," who
took delight in hearing theffriar Pergola, described
by a Romanist as one who "preaches the gospel,
and never mentions male or female saints, nor the
fathers of the church, nor Lent, nor fasting, nor
many other things; which preaching was much to
the taste of the academicians." Many an "heretical
Lutheran book" was found in the houses of the citizens, and traced to the shop of the old book-seller.
He began to be widely known and bitterly hated,
for if his books were burned, he bought and printed
new editions, especially of the "Beneficio," which
was a great favourite with him. - The pope had him
arrested, when he feared that Gadaldino could not
be removed, on account of "his age and decrepitude."  His sons went to the Duke of Modena, fell
at his feet bathed in tears, pleading for " their poor
infirm  old father," and asking that the pope would
allow him to be tried in his own city.  It was all in
vain.  The venerable man was taken to` Bologna,
kept in prison for several years, and finally released.
He died at the age of ninety years.




MARTYRDOM OF PALEARIO.           191
CHAPTER XI.
MARTY.RD03 O OF PALE ARIO.
1566-1570.
WHEN Paleario seemed happily settled at Milan,
he was startled to learn of the arrest of a noble
friend, by the Inquisitors. This opened his eyes to
the perils in which he was placed.
Pietro Carnesecchi was a Florentine, descended
from a noble family. He was, from youth, a man
that none could fail to notice on account of his fine
appearance, his elegant manners, his liberal education and his generous spirit. Ile was secretary and
then apostolic notary to Clement VII., and so great
was his influence that it was often said, " the church
is governed by Carnesecchi rather than by Clement."
Yet his modesty and kindness insured him against
the jealousy of the papal court. The pope gave
him an abbey at Naples and another in France.
After the death of Clement he was arrested in his
worldly career (foi it was worldly) by the true light
from heaven.
He went to Naples and heard Valdes interpret
the Scriptures. There he formed a lasting friendship with Flaminio, each of them a poet. Others




192            AONIO PALEARIO.
of that Christian band held a large place in his
heart. He received the reformed or rather the
revived doctrines, and was willing to follow Christ
with all his soul. His aim seemed to be " the discovery of truth, in spite of all obstacles which we
find in custom, antiquity or human authority."
He severely felt the death of Valdes (1540,) and
when far away from Naples, must have shed tears
when reading the following words from a friend,
"'Would to God we could return (to Naples.) But
I keep thinking, where should we go, now that
Valdes is dead? This has been a great loss for us
and for the world; because Signor Valdes was one
among the rare men of Europe. The writings
which he has left us on the Epistles of St. Paul and
the Psalms of David give'full proof of this. He
was undoubtedly, both in words and deeds, a most
accomplished man."
Carnesecchi travelled through Italy, forming the
acquaintance of various persons, who were seeking
the same rest for the soul that he was seeking.  He
met Paleario at Venice. He became a guide to
many who were halting between the Roman church and
the Divine Christ. HIe extended the most generous
hospitalities to all who visited him, gave money to
those in need, and encouraged the youth in their
study of the Scriptures. There was one lady who
corresponded with him, and if their letters could be
found they would, no doubt, throw increasing light
upon the reformation in Italy. But the Inquisition




MARTYRDOM OF PALEARIO.           193
took care that this source of information should be
destroyed or locked up in the Vatican.
This lady was the beautiful and accomplished
Julia Gonzaga.  In early life she had married Vespasian Colonna, an aged widower with one daughter,
a brave warrior with but one leg and one arm, and
an invalid in need of tender handling.  His moral
qualities were worthy of her, and he regarded her
as nearly angelic.  When he died she was the
Duchess of Trajelto and Fondi. She was living in
retirement at Fondi on the Calabrian coast, when
the Turkish pirates landed one night, pushed on to
the town and prepared for their work of plunder.
A faithful servant heard them at the walls, gave the
alarm and she escaped through a window, barefoot
and hoodless.  Mounting a horse, she made her way
across the mountains to a refuge.  Her house was
burned, and the rich tombs of her kindred despoiled.
Amid these adversities she married Ippolito de
Medici, and her step-daughter Isabella became the
wife of the strong Luigi Gonzaga, Julia's brother.
Lawsuits grew out of these marriages, and in 1537,
the lady Julia went to Naples to secure her rights.
There she heard of the little gatherings where
Yaldes presided and taught the Scriptures, and instead of troubling herself with the law she consoled
herself with the gospel.  She met some of the most
eminent of those inquirers who afterwards were the
shining lights of Italy.  Among them was Carnesecchi.  She cast in her lot with those reformers,
17a




1.94               AONIO  PALEARIO.
anmld w5as readly for the trial by persecution.  Isabella
lost in battle her husband, to whom she had given a
gem  set in a gold ring on which were engraved two
eyes that were to charm  him  when  in war.  This
ring was a theme for six poets, one of whom  was
Paleario.
Carnesecehi fell under suspicion  of heresy, was
summoned to Rome, examined  and absolved.  He
prudently went to France, where he read the writings of the reformers,  confirmed his faith, and returned to Venice.  He was there cited before the
Inquisition,* but declfinied to appear.  Then came
excommunication and orders for his arrest.  HIe remained fearless; he had counted the cost, and was
prepared for it.  He supplied the "'heretics" with
money, the reformed  books, and  sent aid  to  the
refugees at Geneva.  Among the books which he
was accused of reading, was the "' Benefit of Christ's
death.'"
HIe went to Florence, where he put himself under
tihe protection  of Duke Cosmo, his intimate friend
and former companion.   Soon immense bonfires of
books were seen blazing in public squares; troops
a- Certain nPomish writers extol the Inquisition for proving so efficient in crushing out the Reforlnmation in Italy. Caracciola, in his
Life of Paul IV. (the cruel Ca-affa) says, of the Inquisition: "liefore its institution in various cities of Italy, and particularly at
Florence, there were so umany Alacehiavelli and Carnesecchi that
scarcely a vestige of the Catholic fiaith remained."  This horrid
engine of cruelty saved Roimanisin from being almost extinguisheld 
The weapons of Rome were carnal. She was afraid of the truth,




MARTYRDOM  OF PALEARIO.            195
of monks were shouting their triumphs and uttering
their threats.  Cardinal Alessandro was the chief
Inquisitor, a man whom the aged pope had threatened to imprison, and who was determined to make
an example of Carnesecchi.  The inquisitor suddenly became the pope, (Pius V.,) and he at once
sent orders to the duke for the surrender of his
friend.  One day Carnesecchi was the guest of his
sovereign, and when at dinner the orders came, with
an officer to execute them.  The duke permitted
the capture-perhaps was in the plot.  This Christian gentleman was conveyed to Rome, and put in
prison.
It seems that Julia Gonzaga was in danger of
being cited before the Inquisition; but her brothers
were her defenders.  The Gonzaga family were
hard to manage.  They were of the emperor's
party, and opposed to the pope.  Ferrante had
helped to capture and sack Rome, and was disjosecl
to do the like again if there was occasion.  Moreover, death released her from peril, but her correspondence with Carnescechi was brought forward as
evidence against him.  Of the trial w-e should know
little, had not a Florentine ambassador at Rome,
kept a journal, in which there are references to
Carnesecchi from  July 5tlh, 1566, to October 3d,
1567.  The prisoner was so stenadfast in his faith that
the ambassador thoughlt hihn beside himself.  The
pope was unyielding, althougll the journialist kissed
his toe, and ured every plea that he could for




196            AONIO PALEARIO.
mercy.  He tells how the martyr was deprived of
his honours, property and benefices; degraded by
having his fingers and brow scraped, for they had
been touched with the oil of consecration; clad with' an overcoat painted all over with flames of fire,"
and ten days afterwards, "beheaded on the bridge
and then burned."  The ambassador then exclaims,
"' May it have pleased God to compassionate him in
the moment of death; for before it, by what I can
learn, he had not laid aside any of his previous
opinions."
After this martyrdom, terror and alarm prevailed
throughout Itc.ly.  The new pope had signified to
all the faithful what they might expect.  It was a
crime to read Paleario's book, the Benecficio di
Y]hristo. The author of it had cause for alarm.
He had written another book of a more fearful
tendency, as long ago as 1542.  It bore the title
of,'"A Testimony and Accusation against the
Popes."  It had not been published, and he sought
a safe place for the manuscripts. He carefull]y
made up his package, gave his faithful messenger
Orello due cautions, and sent it to Theodore Zuinger, a learned physician of Basle. In a new preface to it he said: "' If hitherto the most highly-gifted
or most holy persons could not escape danger and
reproach, unless they conformed to the will of the
popes, how could I, who am humble and needy,
oppose myself to the papal wrath? I perceived
that I was likely to lose every comfort in this world,




MARTYRDOM OF PALEARIO.           19T
except Christ; that every access to worldly honour and
prosperity would be closed; that I would utterly alienate kind friends from the pope's party; that I should
lose in a moment the fruit of years of study and diligence, and not only be deprived of my little tract of
land, but be forced also to separate myself from my
friends, my excellent wife and my dear children, to
leave Italy and live in solitude, or be the inmate
of a prison and finally be put to death....  I
have undertaken to defend a cause against which nothing true can be said.  What then have I to fear?"
In a few months he received a letter from Zuinger,
saying, " That the literary world was under great
obligations to Paleario for the number of eminent
scholars he had made; that he would benefit the
church by his writings; that the manuscript brought
by Orello, could easily be put into a chest with two
locks; but that Zuinger did not feel himself competent to bring it before a general council, as Paleario intended should be done. He advised the author
to entrust it to some eminent divines, such as professors Sulzer and Cocceius."
Paleario replied, " The letter sent to you by
Orello being full of theology, in which I now take
moreldelight than in oratory, I feared would be tedious
to you.  Your kindness has comforted me.  I am
growing old, my dear Theodore; I often think of
my departure to Christ, and occupy myself in
whatever I think most pleasing to him to whose
service I have dedicated myself from my youth up.
1;;




198             AONIO PALEARIO.
For when the Emperor Charles V. and the German
princes resolved to hold a general council at Mantua, (1542,) I wrote, at the peril of my life, a testimony to be read there in the presence of the pope.
As this council never met, I also wrote an accusation (acti6.)  This work, now entrusted to you, I
am anxious should not be utterly lost; but that in
due time it may appear with advantage.....  In
this paper there is nothing monstrous, nothing impious, nothing contrary to religion. Every word is
corroborated by the word of God, and approved by
your own theologians. In order not to give offence,
-I have cautiously avoided touching those points
which have given rise to such controversy between
the Swiss and German churches.  Let each remain
in his own opinion until all are united in one body.
Oh! may God, the Father of our Lord Jesus Christ,
grant that all may be of one mind.  When, at the
request of pious nations, the emperor, the kings
and Christian princes, shall assemble in one place
with the pastors of the churches, and the most distinguished theologians, to regulate all things according to the gospel, I desire that these, my writings,
may be presented as possessing the power to slay
the evil genius of the churches.  Wherefore, Dough
the author's name be suppressed, it may not please
the senate to have them speedily published..
They will give too much room to cavillers, sophists,
and enemies of the gospel. If we are to fight face
to face, it is better that the enemy should not know




MARTYRDOM OF PALEARIO.           199
what weapons we have. It would be madness to
communicate our arguments to those whom we are
about to combat."
In imagination Paleario had such a council before
him, and he says,'" The time is come to give a firm and
holy testimony for Christ. For in years past, when
we were threatened with rods, fire, and other horrors,
we were unable to declare our faith, piety or devoti6n to Christ: we had then perhaps sonie excuse
for silence: for had we then braved every danger,
we would not have materially assisted our brethren.
But now when the opportunity is offered us by this
same God and Father... why should we refuse
to be mocked and scourged of men or thrown into
the fire? It is not the first time that these things
have happened to the followers of Christ..... We
shall suffer all things willingly by taking courage,
and thinking, not whether we can keep hold of life,
but how we can die for him and go to him; and
thus, not with words but with blood, leave a witness
to posterity.  I, Aonio, servant of Jesus Christ,
here depose a firm testimony that if necessary, I do
not refuse to die for that faith which I owe to
Christ as the author of my peace and salvation."
Palario had some expectation of being driven
out of Italy as appears from the new preface to the
Testimony.  The seizure of Carnesecchi had involved many persons, although the tortures could
not draw from him the name of any one then living
in Italy, who held the true faith.  The times grew




200            AONIO PALEARIO.
worse. Reports of arrests came from all quarters.
The archbishop of Milan was putting his foot upon
the necks of the laymen, who like Paleario dared to
think for themselves and to believe in Christ.  Inquisitors, who knew every hiding-place, were scouring the north of Italy, and many victims were hurried to Rome.
It was soon the turn of another eminent scholar,
our heroic veteran Paleario.  It seems that he was
thinking of removing to Bologna, when the Friar
Cremona accused him of heresy. He passed through
twelve months of perplexity, during which he doubtless might have fled from Milan, but he remained
upon the ground.  He then addressed a letter to
the Senate.
"'A year has now passed, 0 Senators, since I
was accused by the Reverend Father Inquisitor, a
Milanese.  Nothing more distressing has happened
to me during my whole life. A most extraorcldiary
conspiracy has been formed against me, on account
of a Latin oration which I wrote more than twentyfive years ago. By this accusation I am obliged to
separate myself from your young men, whom
you invited me from Tuscany to instruct. Now
the Inquisitor lays before me an edict, and orders
me in the shortest possible time to remove to the
city of Romle, and until he can name the day, he
retains me in the college of the Holy Roman Inquisition.         I am advanced in age and my
health is uncertain, yet I make no difficulty in un



MARTYRDOM OF PALEARIO.          201
dertaking the long journey: but I wish to finish
the last months of my annual occupation, and then
receive my salary. If the Inquisition will not
allow this, I must nevertheless pay a debt contracted in your city, and have money for the journey, and for my maintenance in Rome.  May it
please God to grant my desire of being liberated
from this unworthy accusation, and of returning to
the office of lecturer assigned to me by you. I beg
of you... to grant me one of the quarters of my
pension, which from no fault of mine has been retained.  Then I may obey the orders of the Father
Inquisitor."  Whether this request was granted is
not known.
On what were the suspicions against him founded?
The oration mentioned was that written in his own
defence in 1542, twenty-five years before. The
Jesuit Laderchi says that the chief cause was, his
having published " a little book, in which he artfully
concealed the mortal poison of heresy, and had on
this account been persecuted by two friars, and
threatened by the Inquisition. This'poison' had
taken such hold of him, that in an oration, written
for the fathers of the Siennese republic, he repeated
the same things without shrinking from  making
them public." This little book was the Beneficio;
the "poison" was the doctrine of justification by
faith.
Did Paleario reflect with sorrow upon the mysterious influences of early friendships?  Did.he




202             AONIO PALEARIO.
bitterly recall the little disappointments of his early
life, out of which had gradually grown his exposures
to death?  The friendship of Cincio Phrygipani
had led him to rely on him for means to go from
Sienna to Padua: but it ended in disappointment.
ie prepared to start, but must delay, for Cincio had
disappointed  him.  Then he met Bellanti, and
formed a new and lasting friendship.  This led him
into the courts, where *he incurred the wrath of
Cotta and his band.  Ten years later Cotta attempted to crush him, and he wrote an oration in
self-defence. The restless Cotta gloried in seeing
him disappointed in his request for a professorship
at Sienna, and Paleario seemed afterwards to find
disappointments even from the good offices of his
friends, and now the long series of influences culminates; he is arrested for the sake of his old friendships, his defence of his friends, his defence of himself, and his defence of the gospel.  But perhaps
Cincio and the Bellanti family had been brought to
a true faith through his instrumentality.  At least
their love had long been a comfort to him.  IIe had
no disposition to regret those influences, for they
were a cord in which was clearly visible one bright
thread wrought in it by the hand of God.
From his enemies we have but slight notices of
his trial. Had he recanted they would have given
a fuller record to the world. His journey to Rome,
his imprisonment, his examination, his sufferings
are. all wrapt in obscurity.  Whether he was tor



MARTYRDOM -OF PALEARIO.          203
tured we know not. The secret archives may one
day reveal the desperate revenge of his enemies
upon a layman who had been the friend of the best
cardinals, and who had dared to show forth the
benefits of Christ's death. From these archives a
popish annalist says he drew the following chief
heads of the accusation:
I. He denied the existence of purgatory.
II. He disapproved of burying people in churches.
III. He despised all religious orders and dresses,
which distinguished the monks.
IV. He attibuted justification and the remission
of sins solely to Jesus Christ, through faith in
him.
Laderchi declares that "' he fully approved of all
the heretical doctrines written in various commentaries, and that there was no error of CEcolampadius,
Luther, Bucer or other heretics, which he had not
embraced.  Like Erasmus he denied the studies of
our (Romish) divines, and asserted that the Scriptures through their neglect, had been laid aside, and
that it was owing to heretics (Reformers) that they
were drawn from obscurity and studied afresh in
new translations.  Besides the expressions in his
oration, he in fact confessed his heresies. More
are to be found in the original trial, words pronounced by himself, which prove that he was a
thorough heretic worthy of the severest punishment.'
The venerable old man, who had long before




204              AONIO PALEARIO.
thought that his were not the " times for a Christian to die in his bed," saw that there was no hope
of deliverance from  martyrdom. No mercy was to
be expected from those who were eager to dip their
hands in his blood. No judge was there to give
him a fair hearing if he should hold up the Scriptures and prove that he simply held the faith of the
apostles and early martyrs.  No law was there but
that of the pope, and that pope was the terrible
Pius V.  He therefore could only say to the judges,' If your eminences have so many credible witnesses
aganst me, tlhere is no need of giving yourselves or
me any farther trouble.  I am  resolved to act as
the blessed apostle Peter* advises, when he says,'Christ suffered for us, leaving us an example that
we should follow his steps; who did no sin neither
was guile found in his mouth; who when he was
reviled, reviled not again; when he suffered he
threatened not; but committed himself to him that
judgeth'righteously.'  Judge therefore and condemn Aonio, satisfy my adversaries, and fulfil your
oT Tce.
This speech, so full of heroic Christianity, is described by his enemies as a " burst of fury." Every
Christian will rather exclaim with Schelhorn, " IHere
is the patience and the faith of the saints!" Laderchi says, "Not all the pains bestowed could reclaim him  from  the darkness of error to the light:- A most severe rebuke inasmuch as the popes claimed to be the
successors of Peter in the papal chair.




MARTYRDOM OF PALEARIO.           205
of truth.  IHe richly merited not only to be destroyed by fire here below, but to be devoted to
eternal flames."  Words lose their meaning when
they come from such a cruel heart.
It was the custom to send a condemned heretic
to the prison of Torre di Nona, belonging to the
city. Carnesecchi was ten days there before his
execution.  How long Paleario was there cannot
now be ascertained. HIe was probably three years
in his entire imprisonment at Rome.  There was a
society of Florentines in Rome, named the Ziisericordia, organized for the merciful purpose of visiting and comforting persons condemned to death.
It was established in 1488, and it still exists; at
their anniversary they bury all the halters used
during the year in the cloisters of their church.
When informed that their services were needed, they
sent four of their most devoted brethren to pass the
night with the condemned person, exhort him to
penitence and patience, and to set before him the
sufferings of Christ as an example —perhaps not as
an atonement. They assisted him in writing letters,
in making a will, and in preparing for death. It
may have been their privilege to attend upon Paleario during his last days. At least, by some means,
he wrote the following letters from his prison, where
he dare not give a full account of his views and
hopes, lest his last messages of affection should not
be allowed to pass out of the inquisitor's hands.
18




206            AONIO PALEARIO.
"'`MY DEAREST WIFE:-I would not have you to
be sorrowful at my happiness, or to take ill my
good. The hour is come in which I shall pass from
this life to my Lord and Father and God. I go
there as willingly as to the marriage of the Son of
the great King, which I have always entreated my
Lord, in his great goodness and infinite liberality, to
grant me. So, my beloved wife, console yourself in
the will of God, and in my satisfaction, and devote
yourself to the disconsolate family which remain;
bring them up and keep them in the fear of God,
and be to them both father and mother. I am already
past seventy years old and useless. My sons must
strive by virtue and by toil to live honourably.
God the'Father, and our Lord Jesus Christ, and
the communion of the Holy Ghost be with your spirit.
ROM3E, 3d July/, 1570."
" TO LAMPRIDIO AND FEDRO, MY BELOVED SONS:These most courteous gentlemen do not fail in their
kindness to me to the very last, And they allow
me to write to you. It has pleased God to call me
to himself in the manner which you will hear, and
which will appear to you hard and bitter; but if
you consider it well, and that it is my greatest pleasure to conform myself to the will of God, you also
must be satisfied. I leave you for patrimony, virtue
and diligence, as also the little property which you
possess. I do not leave you any debts; many ask
sometimes who ought to give. You were freed




MARTYRDOM OF PALEARIO.          207
more than eighteen years ago; you are not bound
for my debts. If you are called upon to pay them,
have recourse to his excellency, the duke, who will
not see you wronged. I gave Lampridio the account of debt and credit; with your mother's dower
bring up your little sister as God shall give you
grace. Salute Aspasia and sister Aonilla, my beloved daughters in the Lord. My hour approaches.
May the Spirit of God console you and preserve
you in his grace.
RomrE, 3d Jul1y, 1570."
It appears that Paleario had seven children, five
of whom were living when he wrote from his prison;
two sons and three daughters. Aspasia was married to Fulvio della Rena, a physician. Aonilla became a nun in a convent at Colle. Aganippe was,
probably, the little sister whom her father wished
to see "brought up as God should give grace."
His sons had grown up and entered upon a learned
profession. They could inherit nothing; the very
property which should pay his debts was forfeited.
By a refinement of cruelty, the children of heretics
were made beggars, and branded with ignominy.
It appears, from a somewhat doubtful authority,
that Fedro Paleario had a daughter Sofonisba, who
shone with brilliance at the court of Florence, and
was educated and given an inheritance by Duke
Cosimo. No direct descendants of Aonio Paleario
are known, except through this grand-daughter.
Paleario had made several draughts of his will in




208             AONIO PALEARIO.
different years.  ITe first left "' all his writings and
expositions of the Holy Scriptures" to members of
the Bellanti family.  But some of them  went to
Basle. One article inserted in 1550, reads like
irony: "he leaves to the most holy nail of Colle the
devotion which he bears to this relic." In another,
he charges the parish and council of Colle, if they
should finally become his heirs, " to see that every
Sunday in the parish church of Colle the gospel of
Jesus Christ, in the four Evangelists and the Epistles of St. Paul, and the canonical Epistles, be read
and explained in the vulgar tongue. If this should
be suspended for a year, then he substitutes the
hospital of St. Maria Nuova at Florence, as his
heir.:" In the registers of Colle there are entries
concerning Paleario and his sons, showing that they
had filled certain municipal offices.
There has been found a paper which assumes to
be a report of the Misericordia society, and which
reads thus: " On Sunday night our company was
summoned, and on Monday, the 3d of July, 1570,
lesser Aonio Paleario of Veroli, an inhabitant of
Colle di Val d'Elsa, was consigned to us in Tordinone, as condemned and sentenced by the ministers
of the holy Inquisition.  Who confessed and penitently asked pardon of God and of his glorious
mother, V.-Maria, and of all the court of heaven,
and said he wished to die as a good Christian, and
that he believed all that the holy Roman church
believes. Hie did not make any will except giving




MARTYRDOM OF FALEARIO.          209
us the two letters below, written with his own hand,
entreating us to send them to his wife and children
at Colle di Val d'Elsa. The holy mass was then
celebrated, and at the usual hour he was taken
to the bridge, where he was hanged, and then
burned."
We can believe all this except the statement of
his returning to the Roman church. Under the
cowl of those friendly monks there was, perhaps, a
heart that loved the church more than the truth.
Forgeries have been often put forth concerning the
last hours of those who died by torture in Rome.
If he recanted or made such concessions, why was
he "hanged and then burned?"  Why was not the
report published at once, so as to prevent the many
friends of this distinguished man, and the thousands
who were reading his little book, from circulating
their opinion that he died true to his faith? Why
did his enemies themselves declare that he died
"' hardened and obstinate," and that " nothing could
reclaim  him?"  Why did those Romanists who
searched the archives of the Inquisition find nothing
to prove, or even hint his recantation? Had he
conceded to the views of his attendants, his last two
letters would have contained something quite different from what we read in them.
It has been said that Paleario differed in two
points from most Protestants: the first, that marriage was a sacrament; but M'Crie says, "He appears to me merely to mean that it was a divine or
18 *




210            AONIO PALEARIO.
sacred ordinance;" the second, that he considered
it unlawful to take an oath on any occasion in a
court of justice, thus anticipating the view now held
by the Society of Friends.
The writings of Paleario were various, and ap*peared in many editions. The " Testimony against
the Papacy," sent in manuscript to Basle, seems
not to have been disclosed there, or was sent back
to Sienna, when it was found in 1596, in the author's hand-writing. It was printed at Leipsic in
1606. So great an impression did it make that a
Romish writer declared, that Paleario was condemned to be burned, not chiefly for his "simple
piety," but for having written "'the Accusation
against the Popes," and for his letter to Calvin,
Luther and others, in reference to the Council of
Trent. But "the Accusation" was not known for
a long time after his martyrdom. It is gratifying
to learn that it has recently been translated into
Italian by two ex-priests of Rome.
The eminent historical advocate for civil and
religious liberty, De Thou (Thuanus,) says that
" the writings of Paleario show his great erudition"
and that " he was put to death at Rome, because he
had said that the Inquisition was a deadly weapon
for literary men." Saxi, in 1780 described Paleario
as "an orator, poet, philosopher and philologist
cruelly put to death by Pius V.," and cites a large
number of writers who mention him with honour.
McCrie says, "When we take into consideration




MARTYRDOM OF PALEARIO.           211
his talents, his zeal, the utility of his writings and
the sufferings which he endured, Paleario must be
viewed as one of the greatest ornaments of the Reformed cause in Italy."








THE
BENEFIT OF CIHRIST'S DEATH,
OR
THE GLORIOUS RICHES OF GOD'S FREE GRACE, WHICH
EVERY TRUE BELIEVER RECEIVES BY JESUS
CHRIST, AND HIM CRUCIFIED.
BY
AONIO PALEARIO,
FIRST'WRITTEN IN ITALIAN, AND NOW REPRINTED FROM AN ANCIENT
ENGLISH TRANSLATION.
EDITED BY THE
REV. WM. M. BLACKBURN,
AUTHOR OF
" AONIO PALEARIO AND HIS FRIENDS," &C.
PHILADELPHIA:
PRESBYTERIAN BOARD OF PUBLICATION,
No. 821 CHESTNUT STREET.








COT ENTES.*
CHAPTER I.
PAGE
Of original sin, and man's wretchedness...............................  15
CHAPTER II.
How  the law was given by God, to the end that we, knowing
our sin, and not having any hope of ability to make ourselves
righteous by our own works, should have recourse to God's
mercy, and unto the righteousness of faith.........................   18
CHAPTER III.
How the forgiveness of our sins, justification, and salvation,
depend only on Jesus Christ.............................................   22
CHAPTER IV.
Of the effects of lively faith, and of the union of man's soul
with Christ.............                                             34
w ith Christ................................................................... 34
CHAPTER V.
In what wise the Christian is clothed with Jesus Christ............  67
CHAPTER VI.
Certain remedies against distrust.........................................    78
* This table of contents is taken firni the edition of 1638.
3








PALEARIO AND HIS BOOK.
THE learned layman, Aonio Paleario, has been recognized
for nearly three centuries as one of the eminent reformers
and martyrs of Italy. He was born about the year 1500,
at Veroli, where the Roman Campagna borders on the
kingdom of Naples. He was left an orphan at an early
age, with a small property, which he sold after it was
desolated by the armies that aided in the sack of Rome,
A. I)D. 1527. He applied a generous part of the proceeds to
restore his mother's tomb, and inscribe upon a monument
the names of his family. From this we learn that Matteo
Paleario and Clara Janarilla were his "most excellent
parents, " and that he had three "most honest sisters."
When his native town and his bishop, Filonardi, had
done all they could for his education, he went to Rome,
studied in one of the colleges, and became the private secretary of a nobleman-probably Cardinal Cesarini. He
stored his mind with the new classical learning, and secured
the friendship of some of the greatest men of his country
and of the Roman church. But he was of too independent
a spirit to be the menial of a cardinal; perhaps, also, he
was disgusted with the papal court, and he went north19                                       5




6           PALEARIO AND HIS BOOK.
ward, seeking for teachers who could instruct him in philosophy.
Little events often determine human destiny. Aonio, a
young man of thirty, was at Sienna, waiting impatiently
for his rich young friend Cincio to join him, and go with
him to Padua. Cincio had promised to pay all expenses.
They were to study together in the university. After
many disappointments, Paleario was about to go alone,
when he met Antonio Bellanti, visited him in his castle
and won his heart. Then one year was spent at Padua.
Bellanti, a tribune of the people, was arraigned before the
senate of Sienna, and he summoned Paleario as his lawyer,
to defend him. The triumph over the accusers was complete. But one of them, Ottone Melio Cotta, determined
to have his revenge upon the eloquent champion.
Paleario bought the ancient villa of Ceciniano, near
Colle and Sienna, married, taught, practised law, published a poem on Immortality, and wrote a little book on
the benefits which Christians receive from the death of
Christ. This book was published anonymously about the
year 1543. It became known to certain monks of Sienna;
They were angry because he had aided the heirs of Bellanti in prosecuting them for having robbed their grandmother of a sum of money. Three hundred conspirators
banded together, twelve of whom swore not to eat nor
drink until Paleario was destroyed. Chief of them all was
Cotta. Paleario was in danger of death for heresy. He
wrote an oration, which his devoted friend, Cardinal Sadolet, declared to be " highly polished and dignified, and of
thundering eloquence."  It is not known whether the trial




PALEARIO AND HIS BOOK.                   7
was instituted, for there are no records of it to be found,
but Paleario in some way gained his cause. The oration
was not to be forgotten.
There can be no reasonable- doubt that the book which
Paleario wrote, and described in his oration, is the same
book which had such an immense circulation, and bore the
title of "The Benefit of Christ's Death."*
We here insert the description which Paleario gave of
his own book, in his oration at Sienna.  It goes far tc
prove him  the author of the book now reprinted.  He
says, " In it (the book) I spoke of that order and series of
things which has its origin from eternity; of the kingdom
prepared and established by God before the foundation of
the world, of which Christ is the only head, author and
governor; of the abrogated law and of the heavy yoke of
bondage: I said as much on this point as these wretched
times would permit, not indeed all I would have wished to
say, for to enter fully on this subject there is no place
exempt from peril....  It was made a subject of accusation against me, that in this same year, [1542,] I had
written in Italian on the great benefits which accrue to mankind from his [Christ's] death... I said that, since he
in whom divinity resided has poured out his life's blood so
lovingly for our salvation, we ought not to. doubt the goodwill of heaven; but may promise ours'  s the greatest
tranquillity and peace.  I affirmed, agi;.bly to the most
unquestionable monuments of antiquity that those who
turn with their souls to Christ crucified, commit themselves
*The original title was, Trattato utilissirno del benefcio de Giesu Christo
crucifisso verso i Christiani.




8             PALEARIO  AND  HIS BOOK.
to him by faith, acquiesce in the promises, and cleave with
assured faith to him who cannot deceive, are delivered
from all evil, and enjoy a full pardon of all their sins."
"Volaterna, in producing the accusation about the book
on the death of Christ, repeated the evidence.  It was
found to be false.  What followed?  Nothing.  I, for
having exalted Christ have been often accused, summoned
to justice, expelled, and all but condemned to death.
Volaterna suffered no punishment for his wickedness."
Forty thousand copies are said to have been sold in six
years.  It was translated into  several languages, and
circulated  throughout Europe.  One writer says, that
sixty thousand copies were scattered in Italy, and that
finally piles of them as high as houses were burned in
Rome.  Such- a book could not escape the destructive
wrath of the Inquisition.  It was forbidden to be read by
the papal "indexes," and to be sold by the booksellers.
One of the charges against Cardinal Miorone was, " Inasmuch as he took pains to distribute a little book, entitled
The Benefits of Christ."  Morone was cleared, but there
were many martyrs to the "Benefits."
The book was attributed to various persons. It called
forth "confutations" and'6defences."  We cannot enter
into the argunments that go to prove Paleario the author.
The claim is k  rally admitted, as urged by Schelhorn,*
Gerdes, Bayle'   I Tiraboshi.  The  Romish  annalist,
~ "I am of opinion that" the author of this highly-lauded book was not [Cardinal] Pole, but that pious martyr of Jesus Christ, Aonio Paleario..... who
was intimately acquai;ed with Pole, and much beloved by him." Schelhornii
Anaren. Hist. Eccl.




PALEARIO  AND HIS BOOK.                    9
Laderchi, says, "Paleario published a book, in which he
craftily infused the mortal poison of heresy, and on that
account, by means of two monks, he had been exposed to
*some trouble and annoyance from the office of the inquisition."
While the " golden little book" was winning souls and
making martyrs, Paleario was filling the professorship of
eloquence and the classics successively, at Lucca and Milan.
He held some correspondence with Calvin, Luther, and
other reformers. Perhaps, if he had not felt so strongly
the ties of family and fatherland, he would have followed
such Italians as Ochino and Peter Martyr in their flight to
protestant countries. His toils and trials make a touching
story, and he struggled on against debt, envy, suspicion
and persecution, determined to raise the standard of scholarship and incite young men to liberal studies.
Paleario had less than most of his fellow-reformers to
fear from the popes, for he either knew them  personally,
or had powerful friends at the papal court.  When Cardinals Bembo and Sadolet died, he felt less secure; but he
took no special alarm until the cruel inquisitor, Ghislieri,
was elected pope, taking the name of Pius V. This man
gave the signal for the martyrdom of the most enlightened
scholars, by putting the noble Carnesecchi* to death.  Assoon as Paleario heard of it, he sought to protect a work
of his against the papacy, from the hands of the inquisi* One of the charges against Carnesecchi was, that " he believed all the heresies of the book called' Bnefit of Christ's death."' If he had been the author
as a few have supposed, he would, most likely, have been accused upon that
ground.




10           PALEARIO AND HIS BOOK.
tion. When writing the "'Benefit of Christ's Death" he
had refrained from making any special allusion to the great
errors of popery. But about the same period he had written "An Act and Testimony against the-Popes."  This
work he committed to the reformers of Basle for preservation. He seems to have thought of removing to Bologna.
The Inquisition laid the net, and, about the year 1568,
Paleario was arrested at Milan, conveyed to Rome, and
shut up in the prison of Torre di Nona. The principal
charges against himl were four: 1. That he denied purgatory.  2. That he disapproved of burying the dead in
churches. 3. That he ridiculed the monastic life. 4.
That he ascribed justification solely to faith in the merits
of Christ. The oration in his self-defence at Sienna was
produced against himll   The evidences of his "'heresy"
were overwhelming, but he exhibited great firmness before
the inquisitors. Laderchi, an enemy, reports that the
aged man turned to his judges and said, " Seeing that
your eminences have so many creditable witnesses against
me, it is unnecessary for you to give yourselves or me
longer trouble. I am resolved to act according to the
advice of the blessed apostle Peter, when he says,' Christ
suffered for us, leaving us an example that we should follow his steps; who did no evil, neither was guile found in
his mouth; who, when he was reviled, reviled not again,
when he suffered he threatened not, but committed himself to him that judgeth righteously.' Proceed, then, to
give judgment: pronounce sentence on Aonio, and thus
gratify his adversaries and fulfil your office."  He was
condemned to death by the gibbet, and his body to be




PALEARIO AND HIS BOOK.               11
burned.  Some authorities assert that he was burned
alive.
The Romanists, as usual, pretend that Paleario was
repentant, and that he died in the papal communion. But
if he recanted, why was he destroyed?  Laderchi, a Romanist, asserts that he held all the heresies of Erasmus,
Luther, " and other heretics," and  confessed them.
"More are to be found in the original trial, words pronounced by himself, which prove him to have been a
thorough heretic, and worthy of the severest punishment."
This annalist further says, "When it appeared that this
son of Belial was'obbstinate and refractory, and could by no
means be recovered from the darkness of error to the light
of truth, he was deservedly delivered to the fire, that,
after suffering its momentary pains here, he might be
found in everlasting flames hereafter."  On the morning
of his martyrdom he was permitted to write two letters to
his wife and children, and he certainly is farthest from
expressing anything like a recantation. One of these letters is as follows:
" MY DEAREST WIFE:-I would not wish that you
should receive sorrow from my pleasure, nor ill from my
good. The hour is now come when I must pass from this
life to my Lord, and Father and God. I depart as joyfully as if I were going to the nuptials of the Son of the
great King, which I have always prayed my Lord to grant
me through his goodness and infinite mercy. Wherefore,
my dearest wife, comfort yourself with the will of God and
with my resignation, and attend to the desponding family




12             PALEARIO  AND  HIS BOOK.
which still survives, training them up and preserving them
in the fear of God, and being to them both father and
mother. I am now an old man of seventy years, and useless.  Our children* must provide for themselves by their
virtue and industry, and lead an honourable life. God
the Father, and our Lord Jesus Christ, and the communion of the Holy Spirit, be with your spirit! Thy husband,
" AONIO PALEARIO.
"RosE, Jlhdy 3, 1570."
We cannot but believe that the venerable man of seventy
years died a witness for the truth, as it is in Christ, and
receiving the benefits derived firom  his death.  His memory seems to be reviving in Italy. In 1851, the city of
Colle did itself the honour of placing on one of its houses
the inscription, " Aonio Paleaio lived here."
The Inquisition waged a fierce war against the "Benefit
of Christ's Death." It passed out of sight. In later
times Bayle declared, " The work is lost."  Macaulay, following Ranke, said in the Edinburgh Review, 1840, "The
inquisitors proscribed it; and it is now as utterly lost as
the second decade of Livy. "
The honour of leading to its discovery belongs partly to
Dr. Thomas M'Crie of the Scottish Presbyterian Church,
the first historian who brought to light a large amount
of facts pertaining.to the Reformation in Italy.  He found
in an old will that the book had been translated and read
* His two sons had already entered upon a learned profession; two daughters were married, and one was in a convent. They were no doubt deprived
of their property, as the children of a heretic. There is now a family at Veroli
which claims to be descended from the martyr.




PALEARIO  AND  HIS BOOK.                 13
in English as early as 1577. His notice* of it caught the
eye of several scholars, who made a search for it.  The
Rev. John Ayer of Hampstead, found three copies of the
fourth English edition at Cambridge, and republished it.
This version had been made by A. G., who probably was
Arthur Golding, a translator of several works written by
foreign reformers.  In his preface he said, "Thou hast
here delivered to thee, good reader, a little treatise, first
written in the Italian tongue, and printed at Venice; after
that translated into the French language, and printed at
Lyons; and now translated and printed for thee to read in
the English tongue. Inquire not'of the author-he is
unknown; and to know  him  would do thee little good.
Read the book devoutly, regard the matter of it attentively; it may do thee much good in these evil days."
In those " evil days" Edward Courtenay, the twelfth earl
of Devonshire, lay a'prisoner in London Tower, and made
a translation from the Italian. This has been found in
manuscript at Cambridge, having two notes on the margin
written by Edward VI.  Other versions have been discovered in other languages. An Italian copy, supposed to
be the original, has been reprinted under the editorship
of the Rev. Churchill Babington.
The present edition is a faithful reprint of that republished by the Rev. John Ayer, or the fburth edition of the
translation made about the year 1573, soon after Paleario's
*" That it was translated into English, and read in Scotland, appears from
the following notice:'Item, foure, Benefite of Christ, the piece 2 shs. (Testament of Thomas B3assinden, printer in Edinburgh, who deceased 18th October,
1577.") M'Grie's Reformsation& in Italy, Presbyterian Board of sPublication,
page 132, note.




14           PALEARIO AND HIS BOOK.
martyrdom.  The spelling and a few obsolete words have
been modernized, such as since for sith, neither for nother.
Some of the unimportant side-headings have been omitted,
as they do not belong to the text.  MIost of the Scripture
quotations have been conformed to the authorized English
version, so that the author's proofs might bear a familiar
face to the reader; but no substitution has been made in
cases where the change would affect the author's argument.  Those which remain as in the old edition, are
dated (1573.) The anachronism of substituting texts from
the version of 1611, for those in a translation of 1573, will
not be considered serious, when those texts will thus be
rendered more agreeable and convincing to English readers.
Care has been taken not to add a word to the text, nor to
take away one thought from  the rich casket of truth.
Except the citation of Scripture texts and a few definitions, the notes are all those of the present editor. 3Most of
them are intended to illustrate the experience of Paleario.
This edition is so prepared that it may be bound with
the editor's work, entitled "Aonio Paleario and his
Friends," or issued separately as a tract.  May the Lord
so bless it that all readers will derive from Christ the great
benefits-purchased by his death! Those who profit by it
will appreciate the saying of bishop Vergerio, who saw
with delight its first popularity in his native Italy;
"Many are of opinion that in our day nothing has ever
been written in Italian so sweetly pious and simple, or so
calculated to instruct the weak and ignorant, especially in
the article of justification."            W. M. B.
TRENTON, N. J.




OF THE
BENEFIT THAT CHRISTIANS RECEIVE
BY
JESUS CHRIST CRUCIFIED.
CHAPTER I.
OF ORIGINAL SIN, AND OF MAN'S WRETCIHEDNESS.
THE holy Scripture saith that God cre- The state
of man beated man after his own image and likeness, fore and after that he
making him, as in respect of his body, im- had sinned.
passible,* and, as touching his soul, righteous, true,
good, merciful, and holy. But, after that he, being
overcome with desire of knowledge, had eaten of
the apple that God had forbidden him, he lost the
said image and likeness of God, and became like
the brute beasts, and like the devil who had abused
him. For as touching his soul, he became unrighteous, untrue, cruel, pitiless, and the enemy of God;
and, as touching his body, he became passible,t and
Xt Impassible: free from suffering.
t Passible: subject to suffering.
15




16      THE BENEFIT OF CIIRIST S DEATH.
subject to a thousand inconveniences and diseases,
and not only like, but also inferior to brute beasts.
And even as, if our forefathers had obeyed God,
they should have left us their righteousness and holiness as an heritage; even so, by being disobedient
unto God, they have left us the inheritance of unrighteousness, wickedness, and God's displeasure, in such
sort as it is unpossible for us (through our own
strength) to love God, or to frame ourselves unto
his holy will.  Nay, we be enemies unto him, as to
one that must punish our sins, because he is a just
judge; and therefore can we not any more trust
wholly to his holy mercy.  To be short, our whole
nature was corrupted by Adam's sin.  And, like as
erst* it had superiority above all creatures, so became it an underling to all, the bond-slave of Satan,
sin, and death, and condemned to the miseries
of hell. Also he lost his judgment altogether, and
began to say that good was evil, and evil good;
esteeming false things to be true, and true things to
be false.  Which thing the prophet considering,
saith that " all men are liars,"t and that " there is
not one that doeth good;J because the devil, like a
stout man of arms, ruleth his palace, that is to wit,
the world, whereof he became the prince and lord.
There is no tongue that can express the thousandth
part of our misery, in that we, being created by
God's own hand, have lost the said image of God,
and are become like the devil, and too like to him
"- Erst: originally.  t Psalm cxvi. 11.: Psalm xiv. 3.




THE BENEFIT OF CHRIST'S DEATH.       17
in nature and condition, willing whatsoever he
willeth, and likewise refusing whatsoever he misliketh. By reason whereof, being given up for a
prey to that wicked spirit, there is no sin so grievous
which every one of us would not be ready to do, if
the grace of God stay us not. And this our deprivation of righteousness, and this forward  rigillal
inclination to all unrighteousness and naughtiness,
is called original sin;-the which we bring with us
from out of our mother's womb, so as we be born
the children of wrath; and it hath had his first
spring fromn our first fathers, and is the cause and
fountain of all the vices and iniquities that we commit; wherefrom if we will be delivered, and return
again to our first innocency, to recover the image
of God, first of all it standeth us on hand to know
our own wretchedness. For, like as no man will
ever seek to the physician, except he know himself
to be diseased, or acknowledge the excellency of the
physician, and how much he is bound unto him, except he know his own disease to be pestilent and
deadly; even so no man acknowledgeth Jesus
Christ the only Physician of our souls, except he
first know his own soul to be diseased: neither can
he perceive the excellency of him, nor how much
he is bound unto him, except he first enter into the
knowledge of his own outrageous sins, and of the
incurable infirmity, which we have received through
the infection of our first fathers.
20




18     THE BENEFIT OF CHRIST'S DEATH.
CHAPTER 11.
HOW THE LAW WAS GIVEN BY GOD, TO THE END THAT
WE, KNOWING OUR SIN, AND HAVING NOT ANY HOPE
OF ABILITY TO MAKE OURSELVES RIGHTEOUS BY OUR
OWN WORKS, SHOULD HAVE RECOURSE TO GOD'S
MERCY, AND UNTO THE RIGHTEOUSNESS OF FAITH.
OUR God, therefore, minding of his infinite goodness and mercy to send his only Son to set free the
wretched children of Adam, and knowing that first
of all it behoved him to make them understand their
own misery, chose Abraham (in whose seed he
promised to bless all nations,) and accepted his offspring for his peculiar people, unto whom (after
their departure out of Egypt, and deliverance from
the bondage of Pharaoh) he, by the means of Moses,
gave the law; which forbiddeth all lusting, and
commandeth us to love God with all our heart, with
all our soul, and with all our strength, in such wise
as our whole trust be reposed in him, and we ready
to leave our life for his sake, to suffer all torments
in our members, and to be bereft of all our goods,
dignities and honours, for the love of our God, choosing to die rather than to do any thing that may
mislike him, be it never so little, and doing all




THE BENEFIT OF CHRIST'S DEATH.             19
things in that behalf with a merry heart, and with
all forwardness and cheerfulness.  Moreover, the
law commandeth us to love our neighbour as ourself, meaning by the neighbour all manner of men,
as well friends as foes; and it willeth us to do to
every man as we would be done unto, and to love
other men's cases as our own. And so, by looking
in this holy law, as in a clear looking-glass, man
doth out of hand espy his own great imperfection
and unableness to obey God's commandments, and
to render him the honour and love which he ought
to yield to his Maker.  The first office of The first
the law, then, is to make sin known;* as thof.
St. Paul affirmeth. And in another place he saith,
"I had not known what sin is but by the The second
office of
law."t  The second office of the law is to thelaw.
make sin increase,t forasmuch as we, being quite
gone from the obeying of God, and become boundslaves to the devil, being full of wicked works and
inordinate affections, cannot abide that God should
forbid us to lust, which increaseth so much the
more as it is the more prohibited; by reason whereof
St. Paul saith that sin was dead, but the law came
and raised it up again, and so it became out of
H, Rom. iii. 20: " By the law is the knowledge of sin."
t HRom. vii. 7: (translation of 1573.)
$ Probably the author had in mind Rom. v. 20; vii. 5. The design of the law was not merely to check transgressions but to make
the knowledge and conviction of sin increase. The result is to call
forth the opposition of the depraved man so that he multiplies his
transgressions.




20      TIIE BENEFIT OF CHRIST S DEATH.
The third  measure great.  The third office of the law
thelav.  is to show the wrath and judgment of God,
who threateneth death and everlasting punishment
to such as keep not the law throughout in all points.
For the holy Scripture saith, "Cursed be he that
confirmeth not all the words of this law to do
them."*  And, therefore, St. Paul saith that the
law is a ministry [of death,]t and that it bringeth
forth wrath.t  The law, then, having discovered
sin, and increased it, and showed forth the wrath
and indignation of God, who threateneth death;
The fourth executeth his fourth office, which is to put
office of
the law.   a man in fear; who thereupon falleth into
sorrowfulness, and would fain satisfy the law; but,
forasmuch as he seeth clearly that he is not able,
he waxeth angry against God, and would with all
his heart that there were no God, because he feareth
to be sore chastised and punished by him; according as St. Paul saith, that " the carnal mind is enmity against God; for it is not subject.to the law
The fifth  of God, neither indeed can be."~   The
office of
the law. fifth office of the law (which is the principal
end, and the most excellent and necessary office of
it) is to constrain a. man to go unto Jesus Christ;
in like wise as the Hebrews, being dismayed, were
constrained to appeal unto Moses, saying, "'Let not
the Lord speak unto us, lest we die; but speak thou
unto us, and we will obey thee in all things." And
the Lord answered, "Verily they have spoken ex* Deut. xxvii. 26. t 2 Cor. iii. 7.   R Hom. iv. 15.   R Hom. viii. 7.




THE BENEFIT OF CHRIST S DEATH.         21
ceeding well."* Yea, they were not praised for
any other thing than for their desiring of a mediator betwixt God and them, which was Moses, who
represented Jesus Christ, that should be the Advocate and Mediator between God and man. In respect whereof, God said unto Moses, "I will raise
them up a Prophet from among their brethren, like
unto thee, and I will put my words in his mouth;
and he shall speak unto them all that I shall command him.  And it shall come to pass that whosoever will not hearken unto my words which he shall
speak in my name, I will require it of him."t
@ Exod. xx. 19, with Ieut. v. 28; xviii. 17; (translation of 1573.)
t Deut. xviii. 18, 19.
20 i




22      THE BENEFIT OF CHRIST'S DEATH.
CHAPTER III.
HOW THE FORGIVENESS OF OUR SINS, OUR JUSTIFICATION, AND OUR SALVATION, DEPEND UPON JESUS
CHRIST.
WHEN as our God then had sent the said great
Prophet which he had promised us (who is his only
Son,) to the end that he should set us free from the
curse of the law, and reconcile us unto our God;
that he should make our will fit for good works,
healing our free-will, and repairing in us the foresaid image of God, which we had lost through the
fault of our first parents; forasmuch as we know
that " there is none other name under heaven given
among men, whereby we must be saved,"* but the
name of Jesus Christ, let us run unto him with the
feet of lively faith, and cast ourselves between his
arms, since he allureth us so graciously, crying,'" Come unto me all ye that labour and are heavyladen and I will give you rest;"t what comfort or
what joy in this life can be comparable to this his
saying there, when as a man, feeling himself oppressed with the intolerable weight of'his sins, understandeth so sweet and amiable words of the Son
- Acts iv. 12.  t Matt. xi. 28: " I will refresh you," (1573.)




THE BENEFIT OF CHRIST'S DEATH.        23
of God, who promiseth so graciously to refresh and
rid him of his great pains?  But all the matter
lieth in acknowledging our own weakness and
misery in good earnest.  For he shall never know
what is sweet, who hath not tasted of the sour.
And therefore Jesus Christ saith, "If any man
thirst, let him come unto me, and drink;"* as if he
had meant to say, If a man know not himself to be
a sinner, nor thirst after righteousness, he cannot
taste of the sweetness of Jesus Christ; how sweet
it is to talk of him, to think of him, and to follow
his most holy life. But, when we once thoroughly
know our own infirmity by mean of the law, let us
hearken to St. John Baptist, who pointeth us to the
Sovereign Physician with his finger, saying, "Behold the Lamb of God, which taketh away the sin
of the world."t  For he it is that delivereth us from
the heavy yoke of the law, abrogating and disannulling the curses and sharp threatenings of the
same, healing all our infirmities, reforming our freewill, returning us to our ancient innocency, and
repairing in us the image of our God; insomuch that
(according to St. Paul's saying,) "like as by Adam
we be all dead, so by Jesus Christ we are all quickened."! And it is not to be believed that the sin
of Adam, which we have by inheritance from him,
should be of more force than the righteousness of
Christ, the which also we inherit by faith. It
seemeth that man hath great cause to complain,'4 John vii. 37.  t John i. 29.  T 1 Cor. xv. 22, (1573.)




24       THE BENEFIT OF CHRIST S DEATH.
that (without any reason why)* he is conceived and
born in sin, and in the wickedness of his parents,
by means of whom  death -reigneth  over all men.
But now is all our sorrow taken away; inasmuch
as by a like mean (without any occasion given on
our behalf) righteousness and everlasting life are
come by Jesus Christ, and by him death is slain;
whereof St. Paul maketh a very goodly discourse,
which I purpose to set down here following:"Wherefore (saith he) as by one man sin entered
into the world, and death by sin: and so death
passed upon all men, for that all have sinned. For
until the law sin was in the world; but sin is not
imputed where there is no law. Nevertheless death
reigned from Adam  to Moses, even over them  that
had not sinned after the similitude of Adam's transgression, who is the figure of him that was to come.
But not as the offence, so also is the free gift.  For
if through the offence of one many be dead, much
more the grace of God, and the gift by grace, which
is by one man, Jesus Christ, hath abounded unto
many. And not as it was by one that sinned, so is
the gift. For the judgment was by one to condemnation, but the free gift is of many offences unto
justification. For if by one man's offence death
- Without any reason in his own personal conduct, for he could
not commit actual sin before he was born. The reason lies in the
fact that Adam was his federal representative. The author evidently
meant that as a man's natural and original sinfulness does not come
from his individual acts, so his justifying righteousness does not come
from his personal conduct.




THE BENEFIT OF CHRIST S DEATH.       25
reigned by one; much more they which receive
abundance of grace, and of the gift of righteousness,
shall reign in life by one Jesus Christ. Therefore
as by the offence of one judgment came upon all
men to condemnation, even so by the righteousness
-of one the free gift came upon all men unto justification of life. For as by one man's disobedience
many were made sinners, so by the obedience of one
shall many be made righteous. Moreover the law
entered that the offence might abound.  But where
sin abounded grace did much more abound; that as
sin hath reigned unto death, even so might grace
reign through righteousness unto eternal life, by
Jesus Christ our Lord."*
By these words of St. Paul, we manifestly perceive the thing to be true, which we have said heretofore: that is to wit, that the law was given to
make sin known; which sin we do also know not to
be of greater force than Christ's righteousness,
where-through we be justified before God. For,
even as Jesus Christ is stronger than Adam was; so
is his righteousness more mighty than the sin of
Adam.  And, if the sin of Adam  was sufficient
enough to make all men sinners and children of
wrath, without any misdeed of our own, much more
shall Christ's righteousness be of greater force to
make us all righteous, and the children of grace,
without any of our own good works; which cannot
be good, unless that, before we do them, we our* Rom. v. 12-21.




26       THE BENEFIT OF CHRIST'S DEATH.
selves be made good; as Austin* also affirmeth.
The great-  Hereby a man may know in what an error
ness of sin
ought not  they be, who, by reason of some great ofto cause despair.   fence, despair of God's good-will, imagining that he is not willing to forgive, cover, and pardon all sin, having already punished and chastised
all our sins and iniquities in his only-begotten and
dear-beloved Son, and consequently grantedt a
general pardon to all mankind; which everybody
enjoyeth that believeth the gospel, that is to say,
which believeth the happy tidings that the apostles
have published through the whole world, saying,
"We beseech you for Jesus Christ's sake, Be ye
reconciled unto God; for he that never knew sin
was made a sacrifice for our sin, that we might
become righteous in him."t  The prophet Isaiah,
foreseeing this great goodness of God, writeth these
heavenly words, which do so well paint out the passion of our Lord Jesus Christ, and the cause thereof, as it is not to be found better described, even in
the writings of the apostles.  "Who (saith he) hath
believed our report? and to whom is the arm of the
Lord revealed? For he shall grow up before him
- Augustine was born 353; died 429. It is not known what particular passage the author intended to quote. The doctrine runs
through all the writings of Augustine, that the tree must be good before the fruit can be good. He says, " Iie who is a child of God
must feel himself impelled by, the Spirit of God -to do right; and
having done it he thanks God, who gave him the power and the
pleasure of so doing." " Good works follow justification; they do
not precede it."
t Offered.          4 2 Cor. v. 20, 21, (1573,)




THE BENEFIT OF CHRIST'S DEATH.        27
as a tender plant, and as a root out of a dry ground;
he hath no form or comeliness; and when we shall see
him, there is no beauty that we should desire him.
Hie is despised and rejected of men; a man of sorrows, and acquainted with grief: and we hid as it
were our faces from him; he was despised, and we
esteemed him not. Surely he hath borne our griefs,
and carried our sorrows; yet we did esteem him
stricken, smitten of God and afflicted. But he was
wounded for our transgressions, he was bruised for
our iniquities; the chastisement of our peace was
upon him; and with his stripes we are healed. All
we like sheep have gone astray; we have turned
every one to his own way; and the Lord hath laid
on him the iniquity of rs all. He was oppressed,
and he was afflicted, yet he opened not his mouth;
he is brought as a lamb to the slaughter, and as a
sheep before her shearers is dumb, so he opened
not his mouth."*
O great unkindness! O thing abominable! that
we, which profess ourselves Christians, and hear
that the Son of God hath taken all our sins upon
him, and washed them out with his precious blood,
suffering himself to be fastened to the cross for our
sakes, should nevertheless make  as though we
would justify ourselves, and purchase forgiveness
of our sins by our own works; as who would say
that the deserts, righteousness, and bloodshed of
Jesus Christ were not enough to do it, unless we
-' Isaiah liii. 1-7.




28     THE BENEFIT OF CHRIST S DEATH.
came to put to [it] our works and righteousness;
which are altogether defiled and spotted with selflove, self-liking, self-profit, and a thousand other
vanities, for which we have need to crave pardon at
God's hand, rather than reward.  Neither do we
think of the threatenings which St. Paul useth to
the Galatians; who, having been deceived by false
preachers, believed not that the justification by
faith was sufficient of itself, but went about still to
be made righteous by law.  Unto whom St. Paul
saith, " Christ is become of no effect unto you, whosoever of you are justified by the law; ye are fallen
from grace.  For we, through the Spirit, wait for
the hope of righteousness by faith."*
Now, if the seeking of righteousness and forgiveness of sins, by the keeping of the law which God
gave upon Mount Sinai, with so great glory and
majesty, be the denying of Christ and of his grace,
what shall we say to those that will needs justify
themselves afore God by their own laws and observances? I would wish that such folks should a little
compare the one with the other, and afterward give
judgment themselves.  God mindeth not to do that
honour, nor to give that glory to his own law; and
yet they will have him to give it to men's laws and
ordinances.  But that honour is given only to his
only-begotten Son, who alone, by the sacrifice of
his death and passion, hath made full amends for
all our sins, past, present, and to come; as St. Paul' Galatians, v. 4, 5.




THE BENEFIT OF CHRIST S DEATH.        29
and St. John declare.*  Wherefore, as often as we
(apply this satisfaction of Jesus Christ's unto our
souls by faith, out of all doubt we obtain forgiveness of our sins, and become good and righteous
before God, through his righteousness. And therefore, after that St. Paul hath said that, as touching
the righteousness of the law, he had lived unblamable, he added, "And yet, whatsoever I have gained
by it, I have accounted it in all respects to be but
loss, for the love of Christ. And specially I esteem
all things to be loss for the excellent knowledge of
Jesus Christ my Lord; for whom I have counted
all things to be loss, and deem them but as dung,
so I may win Christ, and be found in him, not having mine own righteousness which is of the law, but
the righteousness which is by the faith of Jesus
Christ, which righteousness is given of God, I mean
the righteousness of faith, that I may come to the
knowledge of Jesus Christ."t  Oh most notable
words, which all Christians ought to have engraven
in their hearts, praying God to make them to taste
it perfectly.  Lo! how St. Paul showeth plainly
that whosoever knoweth Christ aright esteemeth
all the works of the law to be hurtful; forasmuch
as they make us to swerve from our trust in Jesus
Christ; to whom every man ought to impute his
salvation, and to trust only unto him alone. And,
to enforce this sentence the more, he added further,
* Heb. vii. 27; John xii. 32. Heb. x. 12, 14; 1 John i. 7, ii. 2.
t Phil. iii. 6-10. (1573.)
21




30      THE BENEFIT OF CHRIST S DEATH.
that he esteemeth all things but as dung, so he may
gain Christ and be found incorporated in him;
declaring thereby that whosoever trusteth in his
own works, and pretendeth to justify himself by
them, getteth not Jesus Christ, neither is engrafted
into him.  And, forasmuch as the whole mystery
of our faith consisteth in the truth hereof, to the
end we might the better understand what he meant
to say, he addeth and repeateth oftentimes, that he
had nothing to do with all the outward justification,
and all the righteousness that is grounded upon the
keeping of the law; but that he would clothe himself with the righteousness which God giveth~ by
faith to all them  that believe that all our sins are
fully chastised and punished in Jesus Christ, and
that Jesus Christ (as St. Paul saith,) " is made unto
us wisdom, and righteousness, and sanctification
and redemption; that, according as it is written,
He that glorieth, let him glory in the Lord."*
Very true it is, that in the holy Scriptures there
are some texts to be found, which, being misunderstood, seem to gainsay this holy doctrine of St.
Paul's, and to attribute justification and remission
of sins unto works and to charity.  But those authorities have'already been well expounded by some,
who have showed plainly that such as have understood them in the sense aforesaid understood them
not aright. Wherefore, my dear-beloved brethren,
let us not follow the fond opinion of the bewitched
* 1 Cor. i. 30, 31.




THE BENEFIT OF CHRIST S DEATH.        31
Galatians; but rather let us follow the truth which
St. Paul teacheth *us, and let us give the whole
glory of our justification unto God's mercy and to
the merits of his Son; who by his own bloodshed
hath set us free from the sovereignty of the law,
and from the tyranny of sin and death, and hath
brought us into the kingdom of God, to give us life
and endless felicity. I say, yet further, that he
hath delivered us from the dominion of the law, insomuch as he hath given us his Holy Spirit, who
teacheth us all truth, and that he hath satisfied the
law to the full, and given the same satisfaction unto
all his members (that is to wit, to all true Christians) so as they may safely appear at now mn
God's throne, because they be clothed with istelitefree
the righteousness of his Christ, and by from the
him  delivered from the curse of the law. law.
Then cannot the law any more accuse us or condemn us, nor move our affections or appetites, nor
increase sin in us. And therefore St. Paul saith
that the obligation which was against us is cancelled
by Jesus Christ, and discharged upon the tree of
the cross, insomuch as he hath set us free from the
subjection of the law, and consequently from the
tyranny of sin and death, which can no more hereafter hold us oppressed, because it is overcome by
Jesus Christ in his resurrection, and so consequently
by us, which are his members; in such manner that
we may say with St. Paul, and with the prophet
Hosea,' Death is swallowed up in victory.  0




32      THE BENEFIT OF CHRIST S DEATH.
death! where is thy sting? O grave! where is thy
victory?  The sting of death is sin; and the
strength of sin is the law.  But thanks be to God,
which giveth us the victory, through our Lord
Jesus Christ."*  He is the blessed Seed that hath
crushed the head of the venomous serpent, that is
to wit, of the devil; insomuch that all those which
believe in Jesus Christ, reposing their whole trust
in his grace, do overcome sin, death, the devil, and(
hell; as Christ hath done.  He is that blessed Seed
of Abraham, in the which God bath promised blessedness to all nations.  It behoved every particular
person to fight with the said horrible serpent, and
to deliver himself from that curse.
But that enterprise was so great, that all the
force of the whole world knit together was not able
to go through with it. Wherefore our God, the
Father of mercy, being moved with compassion of
our miseries, hath given us his only-begotten Son,
who hath delivered us from the venom of the serpent, and is himself become our blessedness and
righteousness, conditionally that we accept the same,
renouncing all our own outward justification. Then,
my dear brethren, let us embrace the righteousness
of our Lord Jesus Christ, and let us make it ours
by means of faith: let us assure ourselves that we
be righteous not for our own works, but through
the merits of Jesus Christ, and let us live merrilyt
* Hosea xiii. 14. 1 Cor. xv. 55-57.
t Merrily, i. e. cheerfully:




THE BENEFIT OF CHRIST S DEATH.       33
and assured that the righteousness of Jesus Christ
hath utterly done away all our unrighteousness,
and made us good, righteous, and holy before God;
who, beholding us ingrafted into his Son by faith,
esteemeth us not now any more as the children of
Adam, but as his own children, and hath made us
heirs of all his riches, with his own begotten Son.
21




34      THE BENEFIT OF CHRIST'S DEATHIo
CHAPTER [Vo
OF THI  EFF'ECTS OF LIVELY FAITH, AND OF' THE UNI ON
OF TIMAN S SOUL WITH JESTL8 CmHRIST.
THIs holy faith worketh after such a sort in'us,
that he, which believeth that Jesus Christ hath
taken all his sins upon him, becometh like unto
Christ, and overcometh sin, the devil, death, and
hello  And the reason thereof is this; namely, that
the church (that is to wit, every faithful soul) is
Christ's wife, and Christ is her Husband.  For we
know how the law  of marriage is, that of' two they
become one self-same thing, being two in one flesh,
and that the goods and substance of either of thenm
How ouTrsi  become common to them both; by means
are taken
iaway by   whereof the husband saith that the dowry
of his wife is his, and likewise the wife saith thatl
her husband's house and all his riches are hers;
and of a truth  so they are; for otherwise they
should not be one flesh; as the Scripture saith.
After the same manner hath God married his onlybegotten and dear-beloved Son to the faithful soul,
which hath not any other thing peculiar of her own,
save only sin; and yet the Son of God hath not
disdained to take her for his well-beloved spouse,




THE BENEFIT OF CHRIST S DEATH.       35
together with her peculiar dowry, which is sin.
And now, by reason of the union which is in this
holy marriage, look, what the one hath is also the
other's.  Jesus Christ therefore saith thus: The
dowry of man's soul, my dear wife, that is to wit,
her sins and transgressings of the law, God's wrath
against her, the boldness of the devil over her, the
prison of hell, and all other her evils, are become
mine, and are in my power to do what I list with
them. Wherefore it is at my choice to deal with
them at my pleasure; and therefore I will put out
the hand-writing which is against the soul my wife;
I will take it out of the way; I will fasten it to my
cross in mine own body, and in the same will I spoil
principalities.and powers, and make a show of them
openly, and triumph over them, and consume them
utterly unto nothing.
Now, when God saw his Son, who knew no sin,
neither had any sin in him, thus willingly taking on
him the foulness of our iniquity, he made him to be
sin for us, even the very sacrifice for our sin, and
did sharply punish our sin in him, putting him to
death, even the death of the cross.  Howbeit, forasmuch as he was his well-beloved and obedient
Son, he would not leave him in death, nor suffer his
Holy One to see corruption, but raised him up from
death to life, giving him all power in heaven and
earth, and set him  at his right hand in glory.
Now, then, the wife likewise, with exceeding great
joy, doth say: The realms and kingdoms of my




36     THE BENEFIT OF CIRIST'S DEATH.
most dear Husband and Saviour are mine: by him
I am an heir of heaven: my Husband's riches, that
is to wit, his holiness, his innocency, his righteousness, and his Godhead, together with all his virtue
and might, are mine, and for me; and therefore in
him I am holy, innocent, righteous, and godly, and
there is not any spot in me.  I am welllfavoured
and fair; inasmuch as my lawful Husband hath not
any blemish in him, but is altogether goodly and
fair. And, since that he is wholly mines and so,
consequently, all that he hath is mine, and all that
he hath is pure and holy; it followeth that I also
am pure and holy. Therefore,'to begin at his most
innocent birth, he hath thereby sanctified the birth
of his spouse conceived in sin. The godly childhood and youth of the Bridegroom hath justified the
childish and youthful life of his dear-beloved bride.
For the love and union that is betwixt the soul of a
true Christian, and the Bridegroom Jesus Christ,
maketh all the works of either of them to be common to them both. By reason whereof, when a
man saith, Jesus Christ hath fasted, Jesus Christ
hath prayed, Jesus Christ was heard of the Father,
raised the dead, drave devils out of men, healed the
sick, died, rose again, and ascended into heaven;
likewise, a man may say that a Christian man hath
done all the self-same works; forasmuch as the
works of Christ are the works of the'Christian; because he hath done them for him.  Verily a man
may say that the Christian hath been nailed to the




THE BENEFIT OF CHRIST S DEATH.        37
cross, buried, raised again, is gone up into heaven,
become the child of God and made partaker of the
Godhead.  On the other side, all the works that a
Christian man doeth are Christ's works; because it
is his will to take them for his. And, forasmuch as
they be unperfect, and he thoroughly perfect, and
cannot away with any unperfect thing, he hath
made them perfect, with his virtues; to the end that
his wife should be always joyful and well-contented,
and not be afraid of any thing, assuring herself
that, although there be yet still some default in her
works, yet, notwithstanding, they be acceptable to
God in respect of his Son, upon whom he hath his
eyes always fastened.  Oh the unmeasurable goodness, of God!  How greatly is the Christian bound
unto God!  There is no love of man, be it never
so great, that may b6 compared with the love that
God beareth to the soul of every faithful Christian,
whereof Christ is the Bridegroom.  Whereupon St.
Paul saith that Jesus Christ hath so loved his wife,
the church, which is builded of living stones (that
is, of the souls of the believing Christians,) "that
he might sanctify and cleanse it with the washing
of water by the word, that he might present it to
himself a glorious church, not having spot or wrinkle or any such thing; but that it should be holy
and without blemish,"* (that is to wit, like unto
him in holiness and innocency,) and also be the true
and lawful daughter of God, who hath loved the
-i Eph. v. 25, 27.




38      TIIE BENEFIT OF CIIRIST' S DEATH.
world so well, that, as Jesus Christ himself smith,' HIe hath given his only-begotten Son, to the end
that every one which believeth in him  should not
perish, but have life everlasting.  For God sent not
his Son into the world to condemn the world; but to
the end that the world might be saved by him, insomuch that he which believeth in him shall not be
damned. " *
Some man might demand after what manner the
Hov the   union of this holy marriage is made, and
faithful
lsan's soul is how the soul, which is the bride, and her
assured of
his being   Bridegroom  Jesus Christ, are knit tomarried unto
Christ.    gether?  What assurance can I have that
my soul is united unto Jesus Christ, and become hIis
spouse?  How can I assuredly glory that I am
queen and mistress of his great riches, as a wife
may? I can easily believe that other folks shall
receive this honour and glory; but I cannot persuade myself that I am one of those same to whom
God hath given so great grace.  For I know mine
own wretchedness and imperfection. My dear-be-.
loved brother, I answer thee, that thine assurance
consisteth in true and lively faith, wherewith, as
St. Peter saith, God cleanseth men's hearts.t Arind
this faith is grounded in the believing of the gospel,
that is to say, in the believing of the glad tidings
which hath been published on God's behalf through
the whole world; which tidings containeth in effect,
that God hath used the rigorousness of his justice; John iii. 16, 17, (1573.)  t Acts xv. 9.




THE BENEFIT OF CHRIST S DEATH.         39
against Jesus Christ, chastising and punishing all
our sins in him. And whosoever receiveth this good
tidings, and -believes it steadfastly, hath the true
faith, and doth enjoy the forgiveness of his sins,
and is also reconciled unto God, and of the child
of wrath is become the child of grace, and, recovering the image of God, entereth into the kingdom of
God, and is made the temple of God; who marrieth
man's soul to his only Son, by the mean of this
faith, which faith is a work of God, and the gift of
God; as St. Paul saith oftentimes. And God giveth
it unto those whom he calieth to him, of purpose to
justify them, and to glorify them, and to give them
everlasting life; according as our Lord Jesus Christ
witnesseth, saying, "This is the will of him that
sent me, that every one which seeth the Son and
believeth on him may have everlasting life; and I
will raise him  up at the last day."*  "And as
Moses lifted up the serpent in the wilderness, even
so must the Son of man be lifted up; that whosoever believeth in him should not perish, but have
eternal life."t  Also he saith to Martha, "I am
the resurrection and the life; he that believeth in
me, though he were dead, yet shall he live; and
whosoever liveth and believeth in me, shall never
die."t  And to a company of Jews he saith, " I am
colme a light into the world, that whosoever believeth on me should not abide in darkness."~  And'- John vi. 39.   t John iii. 14, 15.   t John xi. 25, 26.. John xii. 46,.




40      TIIE BENEFIT OF CHRIST S DEATH.
St. John in his [first] Epistle saith, "In this was
manifested the love of God towards us, because that
God sent his only-begotten Son into the world that
we might live through him.  Herein is love, not
that we loved God, but that he loved us, and sent
his Son to be the propitiation for our sins."*  And
moreover, he sent him to destroy our enemies. For
the bringing whereof to pass, he made him partaker
of our flesh and of our blood, as saith St. Paul,
" that through death he might destroy him that had
the power of death, that is the devil, and deliver
them, who, through fear of death, were all their
life-time subject to bondage."t  Seeing then that
we have records of the holy Scriptures concerning
the promises, whereof we have spoken heretofore,
and concerning many other promises that are dispersed in divers places of the same, we cannot doubt
of it.  And, forsomuch as the Scripture speaketh
to all in general, none of us ought to distrust in
himself, that the self-same thing which the Scripture
saith should not belong particularly to himself.
And, to the end that this point, wherein lieth
and consisteth the whole mystery of our holy faithl,
may be understood the better, let us put the case,
that some good and holy king cause proclamation
to be made through his whole realm  by the sound
of a trumpet, that all rebels and banished men shall
safely return home to their houses, because that at
the suit and desert of some dear friend of theirs it
1. John iv. 9, 10.  t Heb. xi. 14, 15.




THE BENEFIT OF CHRIST S DEATH.            41
hath pleased him  to pardon them; certainly none
of those rebels ought to doubt of the obtaining of
true pardon of his rebellion, but rather ought assuredly to return home to his house, to live under the
shadow of that holy king. And, if he will not
return, he shall bear the penalty of it, because that
through his own unbelief he dieth in exile, and in
the displeasure of his prince. But this good king
is the Lord of heaven and earth; who, for the obedience and desert of our good brother, Jesus Christ,
hath pardoned us all our sins, and, as we have said
afore, hath made open proclamation through the
whole world, that all of us may safely return into
his kingdom.  Wherefore  he that believeth  this
proclamation doth straightways return into God's
kingdom, (whereout of we were driven by the offence
of our first parents,) and is blessedly governed by
God's Holy Spirit.*  And he that giveth no credit
to the said proclamation shall never enjoy the said
general pardon, but for his unbelief's sake shall
abide in banishment under the tyranny of the devil,
and live and die in extreme misery, living and dying
in the displeasure of the King of heaven and earth
— and that justly. For we cannot commit a greater
offence against this good God, than to account him
*To invoke the Holy Spirit means that we do not wish to be
governed by our own spirits. Thus it often happens that men do
not approve what they have done by the Holy Spirit... This is because they have not really invoked the Holy Spirit, but only desired
to be assisted in carrying out their own will." Pcdeario's Letter to
Bishop Martelli.
22




4J      THE BENEFIT OF CHRIST'S DEATH.
as a liar and deceiver; which verily we do, in not
giving credit to his promises.
0 how passing heavy is this deadly sin of unbelief! which, so far forth as is possible, bereaveth
God of his glory and perfection; besides the great
harm that it doeth to a man's self, which is his own
damnation and the endless torment of his soul,
which the miserable conscience feeleth even in this
life.  But, on the contrary, he that cometh unto
God with assuredlness of this faith, believing him
without any mistrust or doubt of his promises, and
warranting himself for a certainty that God will
perform all that ever he hath promised him, giveth
all the glory unto God, and liveth continually in
rest and endless joy, evermore praising and thanking the Lord God for choosing him  to the glory of
the eternal life.
And hereof they have an assured earnest-penny
and gage, that is to wit, the Son of God whom they
take for their most loving Bridegroom, the blood
of whom hath made their hearts so drunken,* that,
through this passing holy belief, there is in the
Christian heart engendered so lively a hope, and -so
certain a trust of God's mercy towards us, and such
an operation is wrought in us, as we rest ourselves
wholly upon God, leaving the whole care of us unto
him in such wise, that, being thoroughly assured of
God's good-will, we are not afraid, neither of the devil,
nor of his ministers, nor -of death. Which holy and' Exhilerated.




TIHE BENEFIT OF CHRIST'S DEATH.        43
steadfast trust of God's mercy enlargeth our heait,
cheereth it up, and with certain marvellous sheet
affections directeth it unto God, filling it and setting it on fire with an exceeding fervent love. And
therefore Paul encourageth us to' go with all boldness to the throne of grace;"* and he counselleth us
that we should not shake it off, nor'' make light of
our trust, which hath great recompense and reward."t
But this so holy and divine affiance is gendered
in our hearts by the working of the Hcly Ghost;
who is communicated unto us by faith, which never
goeth without the love of God.  And hereof it
cometh that we be provoked to do good works with
a certain liveliness and effectual cheerfulness;
whereby we gather such a strength and inclination
to do them, as we be thoroughly ready and forward
to do and suffer all intolerable things for the love
and glory of our most gracious and merciful Father;
who hath enriched us with so abundant grace
through Jesus Christ, and of his enemies made us
his most dear children.  This true faith is no sooner
given a man, but he is by-and-by endued and imprinted with a certain violent love of good works,
to yield right sweet and amiable fruits both unto
God, and likewise to his neighbour, as a very good
and fruitful tree. And it is no more possible that
he should be otherwise, than it is possible that a
faggot should be set on fire, and not cast light immediately.
* Heb. iv. 16, (1573.)  t Heb. x. 35, (1573.)




44      THE BENEFIT OF CHRIST S DEATH.
This is the holy faith, without the which it is unnossible that any man should please God,* and
wvnereby all the holy men (as well of the Old Testament as of the New) have been saved, according as St. Paul witnesseth of Abraham; concerning
whom the Scripture saith, that " Abraham believed
God; and it was counted unto him for righteousness."t And therefore he saith a little before,
" We conclude that a man is justified by faith without the deeds of the law."t And in another place
he saith, " there is a remnant [saved] according to
the election of grace; and if by grace, then it is no
more of works; otherwise grace is no more graee,"~
and to the Galatians he saith, "that no man is
justified by the law in the sight of God, it is evident; for the just shall live by faith. And the law
is not of faith; but, the man that doeth them shall
live by them."lI  And further he saith, that "a
man is not justified by the works of the law, but by
the faith of Jesus Christ;" and he adds that, "if
righteousness come by the law, then Christ is dead
in vain."~
Moreover to the Romans, making comparison between the righteousness of the law, and the righteousness of the gospel, he saith that the one consisteth in the doing of works, and the other in believing: "For, if thou confess our Lord Jesus
Christ with thy mouth, and believe in thy heart
* Heb. xi. 6.  t Rom. iv. 3. Gen. xv. 6.    o Rom. iii. 28.
R rom. xi. 56. 1I Gal. iii. 11, 12.  ~ Gal. ii. 16, 21.




THE BENEFIT OF CHRIST'S DEATH.       44
that God hath raised him up from death, thou shalt
be saved.  For the belief of the heart maketh a
man righteous; and the confession of the mouth
maketh him safe."* Lo! how this good teacher St.
Paul showeth evidently that faith maketh a man
righteous without any works.
And not only St. Paul, but also the holy doctors
that came after him have confirmed and allowed
this most holy truth of justification by faith; among
whom St. Augustine is the chief, who, in st. Anguehis book of Faith and Works, and in his tine.
book of the Spirit and the Letter, and in his book
of Four-Score and Three Questions, and in his book
which he did write to Boniface, and in his treatise
upon the xxxi. Psalm, and in many other places,
defendeth this article, showing that we become
righteous by faith without any help of good works;
howbeit that good works are the effects of righteousness, and not the cause of it. And he showeth that
the words of St. James, being soundly inderstood,
are nothing contrary to this article. Which thing
Origen doth also affirm in his fourth book upon the
epistle to the Romans, saying that "St. Paul's
meaning is, that faith only is sufficient to make men
righteous; insomuch that a man becometh righteous
only by believing, although he have not done any
good work at all. For so it is, that the thief became righteous without the works of the law; forasmuch as the Lord sought not what good works he: Rom. x. 9, 10, (1573.)
22




46      THE BENEFIT OF CHRIST S DEATH.
had done in time past, nor waited until he had done
any after he had believed, but, having accepted him
for righteous upon his only confession, took him for
his companion, even when he should enter into
paradise. Likewise, that so renowned woman in
the gospel of St. Luke,* while she was yet at the
feet of Jesus Christ, heard it said unto her,'Thy
sins are forgiven thee.' And a little after he saith
unto her,'Thy faith hath saved thee: go thy way
in peace.'"  Afterward Origen saith, "In many
places of the gospel, a man may see how our Lord
Jesus Christ hath spoken in such wise, as he showeth that faith is the cause of the salvation of the
believers.  Then is a man made righteous by faith;
and the works of the law further him nothing at all.
On the contrary, where faith is not, (%which faith
maketh the believer righteous,) although a man do the
works which the law conmmandeth, yet, notwithstanding, forasmuch as they be not builded upon the foundation of faith, albeit that to outward appearance they
seem good, yet can they not justify him that doeth
Faithll is the them; because he wanteth faith, which is
those that  the mark of them that are become rightalejustified.  eous before God.  And who is he that
can boast himself to be righteous, when he heareth
God say by his prophet Isaiah,' that all our righteousness is as a- defiled cloth?'t  Then can we not
justly glory in ourselves, but in the only faith of
the cross of Jesus Christ.
"' Luke vii. 48, 50.  t Isaiah lxiv. 6, (1573.)




THE BENEFIT OF CHRIST S DEATH.        47
St. Basil, in his homily of Humility, saith that
the Christian ought to hold himself for righteous
through belief in Jesus Christ; and his words are
these: "The apostle saith that'he which glorieth
should glory in the Lord; in that God hath made
Jesus Christ to be our wisdom, righteousness, holiness, and redemption; to the end that he which
would glory should glory in the Lord;' because that
the perfect and sound glorying is to glory in the
Lord. For, in so doing, a man presumeth not upon
his own righteousness, but acknowledgeth his want
of the true righteousness, and that he is made
righteous only by believing in Jesus Christ. And
St. Paul glorieth of the despising of his own righteousness and of his seeking of Christ's righteousness, by faith, which cometh of God."  St. Hilary, in
his ninth canon upon the exposition of St. Matthew,
saith these words: "The scribes, considering Jesus
Christ but only as a man, were troubled that a man
should forgive sins, and pardon that thing which the
law could not do, because that only faith justifieth."*
St. Ambrose, in expounding these words of St.
Paul (" Unto him that believeth in him which justifieth the ungodly, his faith is accounted for righteousness, according to the purpose of God's grace:
like as David also saith that the man is blessed
whom God accounteth righteous without works,")t
writeth thus: " St. Paul saith, that unto him which
believeth in Jesus Christ (that is to wit, to the GenComm. in Matt. cap. viii. 6.  t Rom. iv. 5, 6.




48      THE BENEFIT OF CHRIST'S DEATH.
tiles) his faith is imputed for righteousness; as it
was unto Abraham.  In what wise then think the
Jews to become righteous by the works of the law,
and yet to be righteous as Abraham was; seeing
that Abraham  became not righteous by the deeds
of the law, but only by faith?  Then is not the law
needful; forasmuch as the sinner becometh righteous before God through only faith, according. to'
Godl's gracious  purpose; as David saith.  The
apostle confirmueth that which he hath said by the
prophet's example, saying,'Blessed is the man
whom God accepteth for righteous without works;'*
whereby David meaneth that those men are very
happy whom  God hath determined to accept for
righteous before him, by only faith, without any
pains-taking or observation of the law on their behalf.  Thus showveth he the blessedness of the time
wherein Christ was born; insomuch as the Lord
himself saith,'Many righteous men and prophets
have coveted to see the things that you see, and to
hear the things that you hear, and have not heard
them.'" The self-same thing saith St. Ambrose,
in expounding the first chapter of the first epistle
to the Corinthians, affirming openly, that " whosoever believeth in Jesus Christ is become righteous
without works, and without any desert, and receiveth forgiveness of his sins by faith alone."t
~- Psal. xxxii. 1, 2.
t It is now conceded that the commentaries on the epistles of St.
Paul, here referred to, are not by Ambrose, as was once supposed.




THE BENEFIT OF CHRIST'S DEATH.         49
Also he affirmeth the same thing in an epistle which
he writeth to Irenseus, saying, "Let no man boast
of his own works, for no man becometh righteous by
his own works; but he that hath righteousness hath
it of free gift, forsomuch as he is made righteous by
Jesus Christ. Then is it faith that delivereth by
Christ's blood; for happy is he whose sin is forgiven
and pardoned."   And St. Bernard, in his threescore and seventeenth sermon upon the St. Bernard
Ballet of Ballets,* confirmeth the same, saying that
our own merits bear no sway at all in making us
righteous; which thing must be attributed wholly
unto grace, which maketh us righteous freely, and
likewise dischargeth us from  the bondage of sin.
And he addeth that Jesus Christ marrieth the soul,
and coupleth it unto himself by faith, without that
any desert of our works ought or can come between.
But, because I will not be too long, I will make an
end of mine allegations, when I have uttered one
very notable and good saying of St. Ambrose's in
his book intituled, Of Jacob concerning the blessed
life.t  The said holy man saith that, like as Jacob,
having not on his own behalf deserved the birthright, shrouded himself under the apparel of his
brother, and clothed himself with his garment, which
yielded a very sweet scent, and in that wise presented himself to his father to receive the blessing
under another man's person to his own behoof;
-- Song of Songs.
t The title is, " Of Jacob and the Blessed Life."




50      TIHE BENEFIT OF CTIRIST S DEATII.
even so is it requisite for us to clothe ourselves vith
the righteousness of Jesus Christ by faith, and to
shroud ourselves under the divine pureness of our
eldest Brother, if we will be received for righteous
afore God.
And certainly this is true. For, if we appear before God unclothed of the righteousness of Jesus
Christ, out of all doubt we shall be judged worthy
of everlasting damnation.  But, contrariwise, if
God see us apparelled with the righteousness of his
Son, Christ, then will he surely take us for righteous, and holy, and worthy of eternal life. And
verily it is a great rashness in such as pretend to
attain to righteousness by the keeping of God's
commandments, which are all comprehended in loving
God with all our heart, with all our soul, and with
all our strength, and our neighbour as ourself.
No man   But who is so arrogant or so mad as to
can boast
of the per-  presume that he is able to perform  those
lfGd's.  commandments to the full?  Or who seeth
not that God's law requireth perfect love, and condenineth all'unperfectness? Let every man consider well his own works, which partly shall seem
good unto him, and he shall find that they ought
rather to be called transgressions of that most holy
law, according also as they be altogether unclean
and unperfect; so that he must be fain to utter this
saying of David's, "Enter not into judgment with
thy servant, 0 Lord; for no man living shall be
found righteous in thy sight."* And Solomon;. Psal. cxliii. 2, (1573.)




THE BENEFIT OF CHRIST'S DEATH.          51
saith, "Who is he-that may say, My heart is
clean?"*  And Job crieth out, "IWhat man is he
that can be undefiled, and what man born of woman
can show himself righteous? Behold, he found no
steadfastness among his saints; yea, the heavens
are not clean in his sight. How much more abominable and filthy is man, who drinketh iniquity as it
were water I"t And St. John saith,'"If we say
we be without sin, we deceive ourselves."I And
specially our Saviour Jesus Christ teacheth us to
say, as often as we pray, "Forgive us all our trespasses, as we forgive them that trespass against
us."~  And hereby may well be gathered the folly
of those that make mierchandise of their works,
presuming to save by themn  not only themselves,
but also their neighbours; as though our Lord
Jesus Christ had not said unto them, "When ye
have done all that ever is commanded you, say ye,
We be unprofitable servants: we have done but as
we ought to do."ll Ye see that, although we had
performed God's law to the full, yet nevertheless
we should esteem and call ourselves unprofitable
servants.  Now, then, seeing that men are so fal
off from this full performance, who is he that daretfl
be so bold as to glorify himself, that he hath added
so great an overplus of deservings above the full
* Prov. xx. 9, (1573.)  t Job xv. 14-16, (1573.)
J 1 John i. 8, (1573.)  % Matt. vi. 12, (1573.)
I Luke xvii. 10, (1573.)




52     THE BENEFIT OF CIIRIST'S DEATH.
measure, as he may have to deal abroad unto
others?
But, to return to our purpose, I would that the
proud sinner, which beareth himself in hand that
he maketh himself righteous before God by doing
some works which are allowable to the world, would
consider that all the works which proceed out of an
unclean and foul heart are also unclean and filthy,
and consequently cannot be acceptable unto God,
nor have any power to make the party righteous.
Therefore we must first of all cleanse the heart, if
we mind that our works should please God. The
cleansing of the heart proceedeth of faith; as the
IIoly Ghost affirmeth by the mouth of St. Peter.*
Then must we not say that the unrighteous person
and the sinner becometh righteous, good, and acceptable unto God by his own works; but we must
of necessity conclude that faith cleanseth our hearts,
and maketh us good, righteous, and acceptable before God, and, furthermore, causeth our works to
please him, notwithstanding that they be altogether
unprofitable and unperfit.t For, inasmuch, as we
become the children of God through faith, he con
sidereth our works, not as a severe and rigorous
judge, but as a most merciful Father, having pity
of our frailness, and regarding us as the members of
his eldest Son; whose perfection and righteousness
doth supply all our uncleanness and imperfection,
wvhich are not laid to our charge, forsomuch as they
Acts xv. 9.      t Imperfect.




THE BENEFIT OF CHRIST'S DEATH.         58
be covered under the pureness and innocency of
Jesus Christ, and come not to judgment before
God.
And hereupon it cometh to pass, that Howthe
works of the
all our works which proceed of true faith faithfulth
though they
(notwithstanding that they be wholly sin- be unperfeet, please
ful and corrupt of themselves) shall never- God.
theless be praised and allowed by Jesus Christ in
the general judgment, because they be the fruits
and testimonies of our faith, whereby we be saved.
For, insomuch as we have loved the brethren of
Jesus Christ, we shall show evidently that we have
also been faithful, and brethren of Christ; and
therefore by faith we shall be put in full possession
of the everlasting kingdom, which our Sovereign
Lord God hath prepared for us before the creating
of the world,* not for our merits' sakes, but through
his mercy; whereby he hath chosen us, and called
us to the grace of his gospel, and made us righteous,
to the intent to glorify us everlastingly with his
only-begotten Son Jesus Christ; who is the holiness
and righteousness of us, but not of them which will
not confess that faith is sufficient of itself to make
a man righteous and acceptable to the Lord God,
who, through his fatherly goodness and loving-kindness, offereth and giveth us Jesus Christ with his
righteousness, without any desert of our own works.
What thing can work or cause a man to deserve
so great a gift and treasure as Jesus Christ is?
Matt. xxv. 34.
23




t54     THE BENEFIT OF CItITST'S DEATII.
This treasure is given only through the grace,
favour, and mercifulness of God; and only faith is
the thing that receiveth such a gift, as to make us
enjoy the forgiveness of our sins. And, therefore,
when St. Paul arid other doctors say that only faith
maketh men righteous without works, they mean
that it maketh us to enjoy the general forgiveness
of our sins, and to receive Jesus Christ, who (as
saith St. Paul) dwelleth in our hearts by faith,*
and, overcoming and pacifying the troubles of our
consciences, satisfieth God's justice for our sins.
Furthermore, it appeaseth God's wrath justly moved
against us, quencheth the fire of hell, wherein our
natural corruption did throw us headlong, and
cheerfully destroyeth and overthroweth the devil,
together with all his power and tyranny; which
things all the works that all men in the world can
lay together are not able to deserve nor to bring to
pass.  That glory and that prerogative is reserved
alonely to the Son of God, that is to wit, to the
blessed Jesus Christ; who hath power above all the
powers that are in heaven, in earth, and in hell,
and giveth himself and his merits to all such as,
distrusting in themselves, do set their whole hope
of being saved in him, and in his merits.
And therefore let no man beguile himself when
he heareth it said that only faith justifieth, without
works, and think, as false Christians do, (who draw
all things to live fleshly,) that the true faith conEph. iii. 17.




THE BENEFIT OF CHRIST'S DEATH.         55
sisteth in believing the bare story of Jesus Christ,
after the same manner as men believe the story of
Caesar or of Alexander. Such manner of belief is
but an historical belief, grounded merely upon the
report of men, and upon their writings, and lightly'imprinted in our conceit by a certain custom, and
is like to the faith of the Turks, who, for the like
reasons, believe the fables of their Alcoran.
And such a faith is but an imagination of man,
which never reneweth the heart of man, nor
warmeth it with the love of God; neither do any
good works ensue, or any change of life which faith
-should bring forth. And, therefore, they falsely
hold opinion, against the holy Scripture, and
against the holy doctors of the Church, that only
faith maketh not men righteous, but that they must
also have works. Unto whom I answer, that this
historical and found* belief, and all the works that
eijsue thereof, are not only unable to make a man
rilghteous, but also do cast the parties headlong to
the bottom of hell, like unto those that have none
Oil in their lamps,t that is to say, no lively faith in
their hearts.
The faith that maketh men righteous is a work
of God in us, whereby "our, old man is crucified,"'j
and we, being transformed in Je-sus Christ, become
new creatures, and the dear-beloved children of God.
This heavenly faith is it that grafteth us into the
* Founded, having a foundation, or fond.
t Matt. xxv. 3.             R Rom. vi. 6.




56      THE BENEFIT OF CHRIST S DEATH.
death and resurrection of Jesus Christ; and, consequently, mortifieth our flesh with the effects* and
lusts thereof. For, when we, by the operation of
faith, do know ourselves to be dead with Jesus
Christ, we are at full point with ourselves and with
the world, and are throughly resolved how it is
meet that they, which are dead with Jesus Christ,
should mortify their earthly members, that is to wit,
the sinful affections of their mind, and the lusts of
the flesh; and, forasmuch as we know we be raised
again with Christ, we bend ourselves to the leading
of a spiritual and holy life, like unto that which we
shall live in heaven, after the last resurrection.
This holy faith, making us to enjoy the general
pardon that is published by the Gospel, bringeth/ us
into the kingdom of our good God, and pacifilSth
our consciences, maintaining us in continual joy,
and holy and spiritual sweetness. This self-same
faith knitteth us unto God, and maketh him ito
dwell in our hearts, and clotheth our soul with himself; so as thenceforth the Holy Ghost moveth As
to do the same things whereunto he moved Jesus
Christ, while he was in this world and was conversant among men; that is to wit, unto lowliness,
meekness, obedientness unto God, lovingness, and
other perfections, wherethrough we recover the
image of God. For these self-same causes, Jesus
Christ did rightly attribute blessedness unto this
inspired faith; which blessedness cannot be without
* Perhaps affects, i. e. affections, may be meant. —Ayer.




THE BENEFIM OF CHRIST'S DEATH.         57
good works and holiness of life.  And how can it
be that a Christian should not become holy, seeing
that Jesus Christ is become his holiness through
faith?
Therefore, by faith we be justified and saved;
and therefore St. Paul doth, in a manner, St.' Pul
always call those saints whom we call now  thoem saints
Christians'; who if they have not Christ's tiajdch'isSpirit, are none of Christ's, and, consequently, no
Christians at all.  But, if they have the Spirit of
Jjesus Christ to rule and govern them, we must not
doubt but that, although they know well that they
I e made righteous through faith only, yet, for all
t hat, they will become never the more slothful to do
good works.  For Christ's Spirit is the le that
belieoveth
Spirit of love; and love cannot be idle, cannot be
without
nlor cease from  the doing of good works. good works.
ut, if we will say the truth, a man can do no good
works, except he first know himself to be become
~ighteous by faith; for, before he knoweth that,
his doing of good works is rather to make himself
righteous than for the love and glory of God; and
so he defileth all his works with self-love, for the
love of himself and for his own profit.  But he, that
knoweth himself to be become righteous by the
merits and righteousness of Christ (which he maketh
his own by faith,) laboureth happily, and doeth
good works, alonely for the love and glory of Christ,
and not for love of himself, nor to make himself
righteous.  And thereupon it cometh that the true
23 -




58      TIIE BENEFIT OF CHRIST'S DEATII.
Christian (that is to wit, he that'accounteth himself
righteous by reason of Christ's righteousness) asketh
not whether good works be commanded or not; but,
being wholly moved and provoked with a certan
violence of godly love, he offereth himself willingly
to do all the works that are holy and Christianlike, and never ceaseth to do well.
He, therefore, which feeleth not the marvellous
effects by his faith, which we have heretofore declared that the inspired faith worketh in the heart
of the Christian, let him assure himself that he hafth
not the Christian faith, and let him pray earnestly
unto God to give it him, saying, " Lord, help mine
unbelief."*  And, when he heareth it said thbt
only faith maketh men righteous, let him not d/eceive himself, and say, What need I to weary mnyself in doing good works: faith is enough to sei-d
me to paradise?  To such a one I answer, that only
faith sendeth us to paradise; but yet let him take
good heed; for " the devils do also believe and
tremble;" as saith St. James.t  Oh miserable man\!
wilt thou go with them to paradise? By this false
conclusion thou mayest know, my brother, in what
an error thou art; for thou weenest to have the
faith that maketh men righteous, and thou hast it
not.  " Thou sayest thou art rich, and hast no need
of any thing; and thou seest not how thou art poor,
wretched, blind, and naked. I counsel thee to buy
gold of God, that is throughly fixed with fire (that; Mark ix. 24.              t James ii. 19.




THE BENEFIT OF CHRIST'S DEATH.    159
is to say, true faith set on fire with good works,) to
the intent thou mayest become rich; and to clothe
thyself with white raiment (that is to wit, with Christ's
innocency,) to the end that the shame of thy nakedness (which is the great filthiness of thy sins) be not
seen to the whole world."*
Then is the justifying faith, as it were, a flame
of fire, which cannot but cast forth brightness.
And, like as the flame burneth the wood without
the help of the light, and yet the flame cannot be
without the light; so is it assuredly true that faith
alone consumeth and burneth away sin, without the
help of works, and yet that the same faith cannot
be without good works. Wherefore, like as if we
see a flame of fire that giveth no light, we know byand-by that it is but vain and painted; even so,
when we see not some light of good works in a man,
it is a token that he hath not the true inspired faith
which God giveth to his chosen, to justify and
glorify them withal. And hold it for cer- w1hat St.
tain that St. James meant so when he said, Jcomces eant
"Show me thy faith by thy works; and I works.
will show thee my faith by my works."t  For his
meaning was, that be, which is plunged in ambitiousness and worldly pleasures, believeth not, (though
he say he believe,) forasmuch as he showeth not in
himself the effects of faith.
Also, we may liken this holy faith to the God* Rev. iii. 17, 18, (1573.)
t James ii. 18, (1573.) See marginal reading of auth. version.




co     THIE 3BENEFIT OF CHRIST S DEATII.
head which is in Jesus Christ; who, being very
man, (but without sin,) did wonderful things, healing
the sick, giving sight-to the blind, walking upon
the water, and raising up the dead unto life again;
and yet these marvellous works were not the cause
that he was God. For, before he did any of thosa
things, he was God, and the lawful and only-b,gotten Son of God, and he needed not to worik
those miracles to make himself God by them; bul,
forasmuch as he was God, therefore he did then.
And so the miracles that Christ wrought made hirn
not to be God, but showed openly that he was Go
In like wise, true faith is, as it were, a Godhead i
the soul of a Christian, which doeth wondrouls
works, and is never weary of well-doing; and y t
those works are not the cause that a- Christian is a
Christian, that is to wit, that he is righteous, good,
holy, and acceptable unto God; neither needeth i e
to work all those good works to become such a on.
But, forasmuch as he is a Christian by faith, likke
as Jesus Christ, being a man, was also God by his
Godhead, he doeth all those good works, which
make not the Christian to be righteous and good,\
but show him to be good, righteous, and holy. So,,
then, like as Christ's Godhead was the cause that
he wrought miracles; even so faith, working
through love, is the cause of the good works that a
Christian man doeth. And, like as a man may say
of Jesus Christ, that he hath done this miracle or
that, and that those miracles, besides that they




THE BENEFIT OF CHRIST'S DEATH.       61
glorified God, were also a great honour unto Jesus
Christ as he was a man, who for his obedience even
unto death was recompensed at God's hand in his
resurrection, and had given unto him all power both
in heaven and earth, which he had not afore as in
respect of his manhood, but deserved it by the
union which is betwixt the word of God and the
manhood of Christ; so doth faith in a Christian;
which faith, by reason of the union that it hath
with the soul, attributeth that thing to the one
which is proper to the other. Whereupon it cometh
that the holy Scripture promiseth the Christian
everlasting life for his good works; because good
works are the fruits and testimonies of lively faith,
apd proceed of it, as light proceedeth from a flame
of fire; according as I have said heretofore. And
by this holy faith which embraceth Jesus Christ it
cometh to pass that our soul is joined with Christ,
and is so united and knit to him that, whatsoever
Christ hath merited and deserved, the same is imputed unto the soul, as though it had merited and
deserved it. And therefore St. Austin saith that'God crowneth his own gifts in us."
Of this union of the soul with Jesus Christ, Christ
himself beareth good record, where he prayeth to
his Father for his apostles, and for such as should
believe in him by their preaching. "I pray not
(saith he) for them only, but also for all those that
shall believe in me through their word, to the end
they may be all one thing; that, like as thou, my




62     THE BENEFIT OF CHRIST' S DEATH.
Father, art in me, and I in thee, so they also may
be one in us, and that the world may believe that
thou hast sent me, and that I have given them the
glory which thou hast given me, so as they should
be one self-same thing, like as thou and I are one."*
Whereby it appeareth evidently that, if we believe
the word of the apostles, (who preached that Jesus
Christ "died for our sins, and rose again for our
justification,"t) we become all one thing with him;
and, forasmuch, as he is all one with God, we also
become all one with God, by the means of Jesus
Christ.t  0 wonderful glory of the Christian! to
whom it is granted through faith to possess the unspeakable benefits which the angels long to behold 
By this present discourse a man may plainly perceive the difference that is betwixt us and them that
defend the justification by faith and works together.
Herein we agree with them, that we stablish works,
affirming that the faith which justifieth cannot be
without good works, and that those which are become righteous are they that do the good works
that may rightly be called good works.~  But w6
differ from them in this, that we say that faith
maketh men righteous without the help of works.
And the reason is ready, namely, because that by
faith we "put on Christ,"ll and make his holiness
and righteousness to be ours. And, seeing the case
so standeth that Christ's righteousness is given us'* John xvii. 20-22, (1573.)  t Rom. iv. 25.
2 Cor. vi. 16.  ~ 1 Pet. ii. 12.  Gal iii. 26, 27.




THE BENEFIT OF CHRIST'S DEATH.        63
by faith, we cannot be so thankless, blind, and unhappy, as not to believe that he is of sufficient
ability to make us acceptable and righteous before
God. Let us say with the apostle, "If the blood
of bulls and of goats, and the ashes of a heifer,
sprinkling the unclean, sanctifieth to the purifying
of the flesh: how much more shall the blood of
Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience
from dead works to serve the living God?*
I pray thee now, thou good and devout Christian,
consider well which of these two opinions is the
truest, holiest, and worthiest to be preached; ours,
which advanceth the benefit of Jesus Christ, and
pulleth down the pride of man which would exalt
his own works against Christ's glory; or the other,
which, by affirming that faith of itself justifieth not,
defaceth the glory and benefit of Jesus Christ, and
puffeth up the pride of man, who cannot abide to
be justified freely by our Lord Jesus Christ, withQut some merit of his own. But, say they, it is a
great quickening up to good works to say that a
man maketh himself righteous before God by means
of them. I answer, that we also confess that good
works are acceptable to God, and that he, of his.mere grace and free liberality, recompenseth them
in paradise. But we say, moreover, that no works
are good, saving those that (as St. Austin saith) are
done by them that are become righteous through'- Heb. ix. 13, 14.




64      THE BENEFIT OF CHRIST'S DEATH.
faith; because that, if the tree be not good, it cannot yield good fruit.
And, furthermore, we say that such as are become righteous through faith, forasmuch as they
know themselves to be righteous through God's
righteousness, purchased by Christ, make -no bar:gaining with God for their works, as though they
would buy their manner of justification, such as it
is, with them; but, being inflamed with the love df
God, and desirous to glorify Jesus Christ, who hatlh
made them righteous by giving them his merits and
riches, they bestow all their whole study and labour
to do God's will, fighting manfully against the love
of themselves, and against the world and the devil.
And, when they fall through frailty of the flesh,
they recover themselves by-and-by, and are so much
the more desirous to do good, and so much the
more in love with their God, considering that he
layeth not their sins to their charge, because they
be engrafted into Jesus Christ; who hath made full
amends for all his members, upon the tree of hi's
cross, and maketh continual intercession for thenm
to the eternal Father, who, for the love of his onlybegotten Son, beholdeth them always with a gentle'
countenance, governing and defending them as his
most dear children, and in the end giving them  t-Yc
heritage of the world, making them like-fashioned'
to the glorious image of Christ.
These loving motions are the spurs that prick
forward the true Christians to do good works, who,




TIHE BENEFIT OF CHRIST'S DEATH.        65
considering that they are become the children of
God through faith, and made partakers of his divine
nature, are stirred up,, by the Holy Ghost dwelling
in them, to live as it becometh the children of so
great a Lord, and are greatly ashamed that they
maintain not the beauty of their heavenly noblesse;
and therefore they employ their whole endeavour to
the following of the first-born Brother, Jesus Christ,
living in great lowliness and meekness, in all things
seeking the glory of God, giving their lives for their
brethren, doing good to their enemies, glorying in
the sufferance of reproaches, and in the cross of our
Lord Jesus Christ, and saying with Zacharias, " we
being delivered o4t of the hand of our enemies,"
will "serve him without fear, in holiness and righteousnles before him, all the days of our life."*
T'hey say with St. Paul that, "the grace of God
&hat bringeth salvation hath appeared to all men.'Teaching us, that denying ungodliness, and worldly
lusts, we should live soberly, righteously, and
godly, in this present world; looking for that blessed,
hope, and the glorious appearing of the great God
and our Saviour Jesus Christ."t  These and such
other like thoughts, desires, and affections, are
wrought by inspired faith in the souls of them that
are become righteous.  And as for him that either
wholly or partly feeleth not these godly affections
and operations in his heart, but is given over to the
flesh and the world, let him assure himself that he
~ Luke i. 74, 75~  t Titus ii. 11-13.
24




66        THE  BENEFIT  OF CHRIST S DEATH.
hath not yet the justifying faith, nor is the member
of Christ; because he hath not Christ's spirit, and
consequently is none of his; and he that is none of
Christ's is no Christian.
Then let man's wisdom  cease henceforth  to fight
against the righteousness of the most holy faith;
and let us give all the glory of our justification to
the merits of Jesus Christ,* with whom we be
clothed through faith.
-) " Cotta asserts that, if I am allowed to live, there will not be a
vestige of religion left in the city. Why?  Because one day I was
asked, what was the chief thing given by God to mankind in which
they could place their salvation, I replied, Christ? What the
second?  Christ! The third, Christ! See then on what times wo
are fallen. No one was found [in the sena t] to rise on my behalf."
Paleario to FPausto Bellanti, 1542.




THE BENEFIT OF CHRIST S DEATH.        6'
CHAPTER V.
TN WHAT WISE THE CHRISTIAN IS CLOTHED WITIT. JESUS
CHRIST.
ALTHOUGH that by the things aforesaid a man
may easily and plainly enough perceive how a
Christian may clothe himself with Jesus Christ, yet,
nevertheless, I mind to speak a little of it, assuring
myself that unto the good and faithful Christian it
can seem neither grievous nor troublesome to speak
thereof, although the thing were repeated a thousand times.  Therefore I say that the Christian
knoweth that Jesus Christ, together with all his
righteousness, holiness and innocency, is his own
Through faith. And, like as when a man purposeth
io present himself before some great lord or prince,
he laboureth to array himself in some fair and costly
apparel; even so, when the Christian is decked and
arrayed with the innocency of Christ and with all
his perfection, he presenteth himself boldly before
God the Lord of all, assuring himself that, through
Christ's merits, he is in as good case as if he had
purchased all that which Jesus Christ hath purchased and deserved. And, truly, faith maketh
every one of us to possess Christ, and all that is his,
as we possess our own garment.




,{)i'    FTIIE BENEFIT OF CITRIST'S DEATHI.
And, therefore to be clothed with Jesus Christ
is Niothing else but to believe for a certainty that
Chri1st is wholly ours; and so he is in very deed, if
we b)elieve so, and hold ourselves assured that by
the s",me heavenly garment we be received into
favour\ before God.  For it is most certain that he,
as a mos'ft dear Father, hath given us his Son, meaning that hall his righteousness, and all that ever he
is, can, oFl hath done, should be in our power and
jurisdiction, in such wise as it should be lawful for
us to malke our boast of them, as if we hlad done,
purchased;, and deserved them  by our strength.
And wholsoever believeth this shall find that his
belief is good and true; as we have showed heretofore.  Tblen must the Christian  have a steadfast
faith and belief, that all the goods, all the graces,
and all the riches of Jesus Christ are his; for, since
that God hath given us Jesus Christ himself, how
should it be possible that he hath not given us alli
things with him?* Now if this be true, as true it:
is indeed, the Christian may rightly say, I am the
child of God; and Jesus Christ is my brother. I
am  the lord of heaven and earth, and of hell, and
of death, and of the law; insomuch as the law cannot accuse me, nor lay any curse upon me, because
the righteousness of God is become mine. And
this faith is it alone that maketh a man to be called
a Christian, and which clotheth him  with Jesus
Christ; as we have said afore. And boldly may
* Rom. viii. 32.




THiE BENEFiT OF CHIRIST'S DEATH.       69
his be called a great mystery, where-under are:ontained marvellous things, and things not heard:*f, concerning the great God, which cannot enter
jnto man's heart, except God do first soften it with
nhis holy grace; as he hath promised to do by his
Iholy prophet, saying, " A new heart also will I give
[you, and a new spirit will I put within you; and. I
will take away the stony heart out of your flesh,
rnd I will give you an heart of flesh."*
Now then, he, that believeth not after the said
manner that Jesus Christ with all the goods that he!possesseth is his, cannot call himself a true Chri
tian, nor ever have a quiet and joyful conscien,
nor a good and fervent courage to do good,
shall easily faint in doing of good works; ye
moreover, he shall never be able to do wo'
are truly good.  This only belief and trust:
have in the merits of Jesus Christ maketh me.
Christians, stout, cheerful, merry, lovers of'v
ready to do good works, possessors of God's k.
dom and of God himself, and his right dear-belox
children, in whom the Holy Ghost doth truly dwe
What heart is so cowardly, cold, and vile, whicei
considering the inestimable greatness of the gift that
God hath bestowed upon him, in giving him his own
so well-beloved Son with all his perfect- Jesus
ness, is not inflamed with an exceeding true exearnest desire to become like unto him in Christians.
good works? specially seeing that the Father hath
~ Ezek. xxxvi. 26.
26  -




70       THIIE BENEFIT OF CITHIST'S DEATH.
given him unto 1us for an example whereon we mus
continually loo.:: framing our life after such a sor
as it may be a r'ule counterpain* of the life of Jesu:
Christ; foras-vch as Christ, as saith St. Peter
"hath  suffered for us, leaving us an ensample, t(
the end that we should follow his footsteps."t
Out of this consideration issueth another kind of
clothing of a man's self with Christ, which we ma)
term  an example-clothing; forsomuch as the Chris
tian must frame his whole life after the example of
Christ, fashioning himself like unto him in all his deeds,'ords, and thoughts, leaving his former wicked life,
d decking himself with the new life, that is to wit,
the life of Christ.1   By reason whereof St.
faith, "Let us cast away the works of darktd put on the armour of light; not in feast)r in drunkenness, nor in chambering and
nness, nor in strife; but put upon you the
x Jesus Christ, and make no preparation for the
A, nor for the lusts thereof."~   Hereupon the
ie Christian, being in love with Jesus Christ, saith
himself, since that Jesus Christ, not having any
aed of me, hath redeemed me with his own blood,
and is become poor to enrich me; I will likewise
give my goods, yea, and my very life, for the love
and welfare of my neighbour.[l,And, like as ILam
* Counterpain: counterpart.     1 Pet. ii. 21, (1573.)
t Eph. iv. 22-24.            ~ Rom. xiii. 12-14.
}1 Of an affectionate family Paleario writes to his exiled friend
Curioni, in 1552, " In these times there are not many who so abound




THE BENEFIT OF CHRIST' S DEATH.         71
tothed with Jesus Christ, for the love he hath borne
o me, so will I have my neighbour in Christ to
(othe himself with me, and with my goods likewise,
ir the love that I bear him for Christ's sake.  He
hat doth not so is no true Christian, for he cannot
Ay that he loveth Jesus Christ, if he love not the
leembers and brothers of him; and, if we love not
*ur neighbour, for whose sake Christ hath shed his:lood, we cannot truly say that we love Jesus
1hrist; who, being equal with God, was obedient
- his Father, even to the death of the cross, and
Lath loved and redeemed us, giving himself unto us?
with all that ever he hath.  After the same manner,
re, being rich and having abundance of good things
t Christ's hand, must also be obedient unto God,.o offer and give our works and all that we have,
yea, and even ourselves, to our neighbours and
brethren in Jesus Christ, serving them and helping
them at their need, and being to them as another
christ. And, like as Jesus Christ was lowly and
gentle, and far from all debate and strife, so must;we set our whole mind upon lowliness and meekness, eschewing all strife and impatience, as well
which consist in words and reasoning, as in deeds.
And, as Jesus Christ hath endured all the persecutions and spites of the world for the glory of God,
so must we with all patientness cheerfully bear the
in love, but it seems rather to languish and become extinguished
among all people. May our Lord Jesus Christ, who alone can, sustain us."




72        THIE  BENEFIT OF CIIRIST'S DEATI-I.
persecutions* and reproaches that are done by fals,
Christians to all such as will live faithlfully in Jesm
Christ;  who  gave his  life  for  his  enemies,  an(
prayed  for them  upon  the  cross: and so  lmust AW(
also  pray  always  for  our  enemies, and willingl)
spend our life for their welfare.
And this is to follow  Christ's steps; accordi-ng as
St. Peter saith.   For, when we know  Jesus Chrisi
with all his riches to be our ow-.n  good (which  thin,
is to be clothed with Christ and to become pure anc
clean without spot,) there remaineth nothhing   more
for us to dco, but to glorify God by  following  the
lifo of Jesus Christ, and to do to our brethren. as
Christ hath done to us; and specially forsomuch as
we be warranted  by his word that, whatsoever we
do to his brethren  and ours, he accepteth  it as s
benefit clone to himself.   And, doubtless, seeing thll
the true Christians are  the membbrs of Christ, w
cannot do either good or evil to the true Christians
but we do it likewise unto  Christ; insomuch  tha.
- " However miserable my condition may be, Christ will ever be
me the only object of holy hope and veneration."  Paotctrio to  eelciti, ].542. FeIw men ever lived amid more provocations than Paleario, and if ihe sometimes used strong, severe language toward his
persecutors, we can sympathize with him when he says inl  letter to
Aldelli, "As you wisely advise, I wish to despise honours, to disregtarct
injuries, and to be placable and forgiving, yet while I anm striving to
draw both from my head a.1nd heart, the darts that have been hurled
against me, others are being continually thrown. Be not you or my
firiends surprised  therefore, if, while extracting these darts or being
attacked afresh, I should call (cry) out in the struggle or groan alou(l
to express my grief and to frighten my furious enemies." (1543?)




THE BENEFIT OF CIIRIST S DEATH.         73
Ie rejoiceth or suffereth in his members.  Theres'ore, like as Jesus Christ is our clothing by faith,
so also must we through love become the clothing
)f our brethren, and have as good care of them
as of our own bodies; for they be members of our
body, whereof Christ is the Head.
And this is the godly love and charity which
springeth and proceedeth of the true unfeigned
faith, which God hath breathed into his elect; which
fWith, as saith St. Paul, "worketh by love."* Howbeit, forasmuch as the life of our Lord Jesus Christ,'wherewithal we must be clothed, was a continual,cross, full of troubles, reproaches, and persecutions; if we will fashion ourselves like unto his
Ilife, we must continually bear the cross; as he
himself saith, ". If any man will come after me, let,,aim deny himself, and take up his cross and follow
ime.')
But the chief cause of this cross is, for that our
God purposeth to mortify the affections of our
mind, and the lusts of our flesh, by that exercise;
to the end we may conceive in ourselves the great
perfection wherein we be comprised by our Lord
Jesus Christ, by being grafted into him. Also his
will is that our faith, being fined like gold in the
furnace of troubles, should shine bright to his glory.
Moreover, his intent is that we, by our infirmities,
should set out his great power, which the world, in
despite of it, beholdeth in us; inasmuch as our
~ Gal. v. 6.           t Luke ix. 23.




74        TItE  BENEFIT OF CHRIST'S DEATH.
frailty  cometh  strong  by  troubles  and  persecu-b
tions,* and, the  more that it is beaten  down  and,
oppressed, so much the more is it strong and stead-L
fast.   Whereof the  apostle  St. Paul saith, "' We,
carry this treasure in earthen vessels, that the ex-,
cellency  of the  power  might be  God's  and  not
ours.   On  all sides we suffer tribulation, but we,
are not overcome: we be poor, but not overcome.
of poverty: we suffer persecution, but yet are we,
not forsaken: we be despised, but yet we perishi
not;  and  so we  daily  bear  about us  the  dying.
of our Lord  Jesus  Christ in  our body, that theo
life of Jesus Christ may also be openly showed in
11S.~'t
And, seeing the  case is so, that our Lord Jesus!
Christ and all his dear disciples glorified  God by
tribulations, let us also embrace them  joyfully, and,
I"I, for having exaltecl Christ have been often accused, summoned to justice, expelled, and all but condemned to death."  Pcaleario's oration il self-cdefelce cat Siennca.
" I perceived that I was likely to lose every comfort in the world,
except Christ, to whom I had devoted myself.... I saw clearly
that I should lose in a moment the fruit of years of study and diligence; that I should not only be deprived of my little tract of land,
but be forced also to separate myself from my relatives and friends,
from my excellent wife and my dear children; that I should be
obliged to leave Italy, live in solitude, or be the inmate of a prison,
and at length be put to death."  Paleario thus describes his risk in
writing the " Testimony against the Popes," yet he added, " I havl
undertaken the defence of a cause against which nothing true can
be said. What then have I to fear? Christ has animated my
courage."
t 2 Cor. iv. 7-10, (1573.)




THE  BENEFIT  OF CHRIST'S DEATH.                 75
hay with the apostle St. Paul, "' God forbid that I
hould glory, save in the cross of our Lord Jesus
hrist;"*  and  let us so deal, as the world  may'whether it will or no) perceive and see with his eyes
the wonderful effects that God worketh  in such  as
Sincerely embrace the grace of his gospel. Let us
so deal, I say, as the worldlings may see how with
great quietness of mind the true Christians endure
ithe loss of their goods, the death of their children,
Islanders, the diseases of the body, and the persecutions of false Christians;t and also  that they  may
see how the only true Christians do worship God in
spirit and truth, taking in good -worth at his hand
whatsoever happeneth, and holding all that he doth
to be good, rightful, and holy, praising him always
for the same, whether it be in prosperity or adverGal. vi. 14..
t "I call my slender means golden poverty, 0 Conscript Fathers,
and in it I truly rejoice...   My patrimony is small, but in the
secret recesses of my soul, conscience is pure, clear and bright; the
furies do not agitate it by day, nor alarm it with burning torches
by night. Let them  [the conspirators] be crowned with diadems
and clothed in purple, and sit enthroned in chains with carpets
under their feet. I, with my three-legged stool will retire into my
library, and feel content with a woolen robe to protect me from the
cold;,a handkerchief to wipe my brow, and a couch on which to repose.
"Thou, 0 Christ, the author, preserver and liberal dispenser of
thine own gifts, hast granted me to despise these things, and sufficient firmness of mind to speak, not according to my own sense or
will, but according to truth. Do thou please to grant me piety,
modesty and temperance, and to add also those things which I think
to be agreeable to thee and to thy followers."-Paleario's oration in
self-defence at Sieinna.




76     THE BENEFIT OF ChRIST'S DEATH.
sity, thanking him  as a most gracious and loving
Father, and acknowledging it for a right great gift!
of God's goodness to suffer any adversity, and
chiefly for the gospel and for following the steps of
Christ; specially forasmuch as we know that " tribulation worketh patience, and patience experience, and
experience hope, and hope maketh not ashamed."*
I say that patience engendereth trial; because that,
whereas God hath promised help in trouble to such!
as trust in him, we find it by experience, in that)
we continue strong and steadfast all the while,
and are upholden by the hand of God; which thing
we could not do with all the powers that we have
of our own. So then, by patience we find that our
Lord giveth us the help that he hath promised us
at our need, whereby our hope is confirmed. And
it' were an over-great unthankfulness, not to trust
to such an aid and favour for the time to come, as:
we have found by experience to be so certain and
steadfast heretofore. But what need we so many
words? It ought to suffice us to know that the true
Christians are through tribulation clothed with the
image of our Lord Jesus Christ crucified; which if
we bear willingly and with a good heart, we shall
in the end be clothed with the image of Jesus
Christ glorified.  "For as the sufferings of Christ
abound in us, so our consolation also aboundeth by
Christ;"t and if we suffer with hinm here below for
RomnV.. t3-5.     2 Cor. i. 5,




THE  BENEFIT  OF CHRIST'S DEATH.                  77
matime, we shall also reign with him there above
for ever. *
* "I am growing old, my dear Theodore; I often think of my
departure to Christ, and occupy myself in the preparation of what I
think most agreeable to him, to whose service I have dedicated myself from my youth up."  Paleario's Letter to Theodore Zuinzger o/
Basle, 1570, shortly before his martyrdom.
25




78      THE BENEFIT OF CHRIST S DEATH.
CHAPTER VI.
CERTAIN REMEDIES AGAINST DISTRUST.
BUT, forasmuch as the devil and man's wisdom
labour continually to dispossess us of this most holy
faith, where-through we believe that all our sins are
chastised and punished in Jesus Christ, and that
through his most precious bloodshed we be reconciled to the Majesty of God; it is very needful for
a Christian to have his weapons always in a readiness to defend himself from the said most mischievous temptation, which seeketh to bereave the soul
Fourrenle-  of her life.  Among the said weapons (in
dies against
the tempta- my judgment) the mightiest and best are
tions of
distrust.   prayer, the often use of the holy communion, the remembering of holy baptism, and the
minding of predestination.
Prayer.    In our prayer we may well say with the
father of the poor lunatic person of whom mention
is made in the gospel of St. Mark, "1 Lord I believe;
help thou mine unbelief."* Or else we may say
with the apostles, " Lord, increase our faith."t
And, if there reign in us a continual desire to grow' Mark ix. 24.         t Luke xvii. 5.




THE BENEFIT  OF CHRIST S DEATH.                79
faith, hope, and  love, we will "pray  without
ising,"* as St. Paul instructeth us. For prayer
nothing else but a fervent mind settled  True prayer.
on God.
By the remembering of baptism we shall assure
rselves that we are at peace with God. Baptism.
id, forsomuch as St. Peter saith that the ark of
oah was a figure of baptism; therefore, like as
oah was saved from  the flood by the ark, because
believed the promises of God, so also are we by:ith saved in baptism  from  God's wrath.t  Which
ith is grounded upon the word of our Lord Jesus
irist, who saith that ""he  that believeth  and  is
ptized shall be saved."J. And gbod right it is;
in  baptism   we  put on  Jesus Christ,~ as the
ostle St. Paul affirmeth, and consequently we be
de partaker of his righteousness, and of all his
ods; and under this precious robe the sins, that
r frailty committeth, lie hidden and covered, and
3 not imputed unto us.  And so, according as St.
1 Thes. v. 17.    1 1 Pet. iii. 20, 21.  j Mark xvi. 16.
Gal. iii. 27, "For as many of you as have been baptized into
ist, have put on Christ."  "To be'baptized into Christ' obviy means something more than to be baptized in the name,sus Christ."... It is "to be united or intimately related'st by that faith of which a profession is made in baptism...
_at of which external baptism is the emblem —a blessing not
necessarily connected with, and in very few instances, if any,
cl simultaneously with the administration of the external. To'put on Christ'is to become, as it were, one person
cist. They are invested, as it were, with his merits and
They are treated as if they had done what he did, and had




80      THE BENEFIT OF CHRIST'S DEATH.
Paul saith, the blessedness which the Psaln
speaketh of appertaineth to us; namely, "' Blessed.
they whose iniquities are forgiven, and whose s
are covered.  Blessed is the man to whom the Le
will not impute sin."*
But it standeth a Christian in hand to take go
heed that upon these words he take not liberty
sin; for this doctrine belongeth to none such
honour themselves with the name of Christians, co.
fessing Christ with their mouth, and yet deny hi
in their deeds. But it concerneth the true Chri
tians, who, though they fight manfully against tb
flesh, the world, and the devil, do notwithstandi
fall daily, and are constrained to say, Lord, forgi
us our offences. These are they to whom we spe;
to comfort them, and to hold them  up; that tl
fall not into despair, as though the blood of Chi
washed us not from all sin, and that he were i
our Advocate, and the atonement-maker for I
members.
And therefore, when we be provoked to doubt
the forgiveness of our sins, and that our own c(
science beginneth to trouble us, then must
furnish ourselves with true faith, and out of ha
have recourse to the precious blood of Jesus Chshed for us upon the altar of the cross, an(
deserved what he deserved. They are clothed with his rig
ness, and in consequence of this, they are animated by his.Brown on Gclctians.
Rom. iv. 6-8; Psal. xxxii. 1, 2.




THE BENEFIT OF CHRIST S DEATH.          81
tributed to his apostles at his last supper, Th sjupper
under the veil of a most holy sacrament, which was
ordained by Christ, to the end that we should celebrate the remembrance of his death, and that by
the same visible sacrament our troubled consciences
might be assured of our atonement with God. The
blessed Jesus Christ made his last will, when he
said, " This is my body which is given for you;"*
anid, "This is my blood of the New Testament,
which is shed for many, for the remission of sins."t
" We know that a testament" (saith St. Paul) "although it be but a man's testament, yet, nevertheless, if it be confirmed, no man disannulleth or
addeth any thing to it;"I and that no testament is
of force till the testator be dead, but hath full
power after the party's decease.  Then did Jesus
Christ make his testament, wherein he promiseth forgiveness of sins, and the grace and good favour of
himself and his Father, together with mercy and
everlasting life. And, to the intent that the said
testament should be of full force, he hath confirmed
it with his own precious blood,.Ad with his own
death. By reason whereof, St. Paul saith that
Jesus Christ is "the Mediator of the New Testament, that, by his dying for the redemption of those
transgressions which were in the former testament,
they that are called might receive the promise of the
eternal inheritance. For, wheresoever is a testa* Luke xxii. 19.                  t Matt. xxvi. 28.
f: Gal. iii. 15, with marginal readings.
25'




82        THE  BENEFIT  OF CTTRIST S DEATH.
ment, there must also be the death of the testator;
for the testament is confirmed by the death of the
party, inasmuch as it is of no value so long as the
maker of it is  alive."*   Wherefore we  be  very
certain and assured by the death of Jesus Christ
that his testament is available, whereby all our misdeeds are  pardoned, and we made heirs of eternal
life.
And for a token and faithful pledge hereof, instead of a seal, he hath left us this divine sacrament; which not only giveth our souls assured hope
of their everlasting  salvation, but also warranteth
unto us the immortality of our fiesh,t forasmuch as
it is even now  quickened  by that immortal flesh of
his, and in a certain manner becometh partaker of
the immortality thereof; and he that is partaker of
that divine flesh by faith shall not perish for ever.' Heb. ix. 15, 16, (1573.)
tIrenmeus, lib. i. The reference probably is to such words as
these, " Our bodies, partaking of the eucharist, are no longer mortal,
having the hope of an eternal resurrection." It was held by some
of the early fathers that the body of Christ became united with the
consecrated bread and wine, and thus entered into the bodily substance of the communicants, through faith, so that they -received
into themselves a principle of imperishable life. This was mysticism and an error. To sustain it, John vi. 54-56 was quoted, as if
our Lord referred to a bodily participation of his flesh and blood.
We. need not prove that this is a perversion of the words of Christ.
Our wonder is that this is the only error into which the author of
the "Benefit" fell, in regard to the Lord's supper. There is nothing
in all his book that furnishes clearer proof of his rejection of all
popery, than his views upon this sacrament. On no subject did the
reformers of the 16th century come more gradually into the light.




THE BENEFIT OF CHRIST S DEATH.          83
6 unto him  that receiveth it without the said
th it turneth to a dangerous poison i because that,
*e as when bodily sustenance findeth the stomach'3umbered with evil humours, it corrupteth likese and worketh great annoyance; even so, if this
ritual food light into a sinful soul that is full of
lice and misbelief, it casteth it headlong into
he greater ruin, not through its own default, but,ause that to the unclean and unbeliever all things? unclean; notwithstanding that the things be.ctified by the Lord's blessing. For (as saith St.
i1) "whosoever shall eat of this bread, and drink
this cup of the Lord, unworthily, shall be guilty
he body and blood of the Lord,"' and " he eateth
I drinketh damnation* to himself, not discerning
Lord's body."t  For he maketh no differencet
the Lord's body, which presumeth to the Lord's
Iper without faith and charity. And, forasmuch
he believeth not that body to be his life, and
cleanser of all his sins, he maketh Jesus Christ a
and treadeth the Son of God under foot, and,emeth the blood of the testament, whereby he
sanctified, but as a common or worldly thing,
doeth great wrong to the Spirit of grace, and
shall be punished very sore at God's hand, for
his unbelief and wicked  hypocrisy.  For,,reas he reposeth not the trust of his justificain the passion of our Lord and Saviour Jesus
ist, yet nevertheless he receiveth this most holy: Judgment.  t 1 Cor. xi. 27, 29.: Discernment,




84      THE BENEFIT OF CHRIST' S DEATH.
sacrament, and maketh protestation that he put
not his trust in any other thing.  Whereby he
cuseth himself, and is a witness of his own iniqui
and condemneth himself to everlasting death,
refusing the life which God promiseth him in tl
holy sacrament.
And in this point, when the Christian feeleth t)
his enemies are like to overcome him; that is
wit, when he beginneth to doubt whether he h
received forgiveness of his sins by Jesus Christ,.
that he shall not be able to withstand the devil
his temptations, and that the accusation of his o
doubtful conscience comes to press him, so as
beginneth to fear lest hell-fire should swallow:
up, and death hold him in his everlasting bands"
reason of God's wrath; I say, when the good Ch)!
tian feeleth himself in such agony, let him get b
to this holy sacrament with a good heart and ste
courage, and receive it devoutly, saying in his he.,
and answering his enemies thus: I confess I h.
deserved a thousand hells, and everlasting deb
by reason of the great sins which I have committ
But this heavenly sacrament, which I receive at i
present, assureth me of the forgiveness of all
mis-doings, and of mine atonement with God. IE
if I have an eye to my works, there is no doubt
I acknowledge myself a sinner, and condemn 1f
own self in such wise, as my conscience should nc
be quiet, if I should think that my sins are I
donecl me for my works' sake.  But, when I lool




THE BENEFIT OF CHRIST'S DEATH.         8,5
the promises and covenants of God, who promiseth
me forgiveness of my sins by the blood of Jesus
Christ, I am as sure that I have obtained it, and
that I have his favour, as I am sure that he which
hath made the promises and covenants cannot lie
norl deceive; and through this steadfast faith I beconuie righteous by Christ's righteousness, wherethrsiugh I am saved, and my conscience quieted.
I-Iath he not given his most innocent body into the
hanlds of sinners for our sins?  Hath he not shed
hisi blood to wash away my iniquities?  Why then
do t thou vex thyself, O my soul? put thy trust in
theb  ord, who beareth thee so great love, that, to
delivtr thee from eternal death, it hath pleased him
that  is only Son should suffer death and passion,
whf o hath taken upon himself our poverty, to give
usf his riches; laid our weakness upon himself, to
st blish us in his strength; become mortal, to make
usJ immortal; come down unto earth, to advance us
u. to heaven; and become the Son of man with us,
to  make us the  children of God with himself.
" W4ho is he then that shall accuse us?  God is he
th at justifieth us; and who shall condemn us?
J-sus Christ is dead for us, yea, and risen again for
u,  and he sitteth at the right hand of God, making
i tercession for us."* [Wherefore say with David,'" Why art thou heavy, 0 my soul, and why dost
tl ou trouble me?" dost thou see nothing but the
I1 w, sin, wrath, heaviness, death, hell, and the
H Rom. viii. 33, 34, (i573).




86      THE BENEFIT OF CHRIST'S DEATH.
devil? Is there not now to be seen grace, remission of sins, righteousness, consolation, joy, peace,
life, heaven, Christ, and God?  Trouble me no
more then, 0 my soul; for What is the law? what is
sin? what are death and the devil in comparison of
these things?  Therefore, trust in God, who hath
not spared his own dear Son, but given him to the
death of the cross for thy sins, and hath given thee
victory through him.
This is the sweet doctrine of the gospel, whicl~ I
desire that all Christians could receive with thaniksgiving and an assured faith; for then would Ch~.ist
be nothing but joy and sweetness to them;'then
would they take heart in the victory of Cl(rist's
death, who indeed was made a curse for us, s'buject
to wrath, putting upon him  our person, and liaid
our sins upon his own shoulders,. and he hath ma1de
with us this happy change, that is to say, he to;ok
upon him  our sinful person, and gave unto us ]ais
innocent and victorious person, wherewith we bei:-ng
now clothed are free from the curse of the law.
And therefore may every poor sinner say, wi'th
an assured confidence, Thou, Christ, art my si n,
and my curse; or, rather, I am thy sin, and tl iy
curse; and, contrariwise, thou art my righteousnes;s,
my blessing, and my life, my grace of God, and Ir ly
heaven.  And thus, if we by faith do behold th is
brazen serpent, Christ hanging upon the cross, aie'
shall see the law, sin, death, the devil, and he 11
killed by his death, and so may, with the apost toe




-THE BENEFIT OF CHRIST'S DEATII.         87
Paul, sing that joying-heart ditty: "Thanks be to
God which giveth us the victory, through our Lord
Jesus Christ."*
And so, with these thanksgivings, with these or
such other like thoughts, must we receive the sacrament of the body and blood of our Lord Jesus
Christ.]t
After this manner is all fearfulness driven out of
the soul of the Christian; and charity is increased,
faith strengthened, the conscience quieted, and the
tongue never ceaseth to praise God, and to yield
him infinite thanks for so great a benefit. This is
the virtue, efficacy, and only trust of our soul.
This is' the Rock whereupon if the conscience be
builded, it feareth neither tempest, nor the gates of
hell, nor God's wrath, nor the law, nor sin, nor
death, nor the devils, nor any other thing. And,
forasmuch as the substance of the Lord's supper
and table consisteth in this' divine sacrament, when
the Christianr is at it, he must hold his eyes fastened
continually upon the passion of our gracious Saviour;
beholding him on the one side upon the cross loaded
with all our sins, and God on the other side punishing, chastising, and whipping his only-begotten and
dear-beloved Son instead of us.  O, happy is that
man that shutteth his eyes from all other sights,
and will neither hear nor see any other thing than
I' 1 Cor. xv. 57.
t The passage in brackets is from the edition of 1638. In that
of 1573, the ciii. Psalm takes the place of it.




88      THE BENEFIT OF CIIRIST'S DEATH.
Jesus' Christ crucified; in whom are laid up and
bestowed all the treasures of God's wisdom  and
divine knowledge! Blessed, say I, is he that feedeth his mind with so heavenly a food, and makelh
himself drunken in the love of God with so sweet
and singular a liquor.
But, before I make an end of this matter, I will
first advertise the Christian that St. Austin hath
ordinarily been wont to term this holy sacrament' the bond of charity" and G" the mystery of unity."
And he saith that " whosoever receiveth the mystery of unity, and regardeth not the bond of peace,
receiveth not the sacrament to his own behoof, but
as a witness against himself."  Therefore we must
understand that the Lord hath ordained this holy
sacrament not only to make us sure of the f6rgiveness of our sins, but also to inflame us to peace,
unity, and brotherly charity.  For in this sacrament the Lord doth after such manner make us
partakers of his body, as he becometh all one thing
with us, and we with him. Bi3y reason whereof, forasmuch as he hath but one body whereof he maketh
Christian   US partakers, it is meet that we also should
llce atnd  by such partaking become all one body
bltokened  together among  ourselves.  And  this
and vine:  union is represented by the bread of the
sacrament; which as it is made of many grains
mingled and kneaded together, in such wise as one
of them cannot be discerned from another; so also
must we be joined together after such a sort, and




THE BENEFIT OF CHRIST'S DiATH.        89
so united together into one agreement of mind as
no division may creep in.  And this doth St. Paul
show us when he saith, "Is not the cup of blessing
which we bless the communion of the blood of
Jesus Christ? is not the bread that we break the
communion of the body of Jesus Christ?  Whereas
we be many, yet are we but one bread and
one body, forsomuch as we be all partakers of one
bread.'"*  By these things we understand that,
when we receive this holy communion, we must consider that we are all of us ingrafted into Christ, and
are all become members of one self-same body, that
isto wit, of Jesus Christ, in such wise as we cannot
offend, defame, or despise any of our brethren, but
we must therewithal offend, defame, and despise our
said Head, Jesus Christ; neither can we be at variance with any of our brethren, but in like wise we
must be at odds with him.  Also we cannot love
him, except we love him in our brethren. Look
how much care we have of our own body, so much
must we have of our Christian brethren, who are
the members of our body. And, like as no part of
our body feeleth any grief which spreadeth not itself into all the other parts, so ought we to determine with ourselves, that our brother feeleth not
any inconvenience which should not move us to
compassion. With such manner of thoughts must
we prepare ourselves to this holy sacrament, quick1 Cor. xvi. 17, (1573.)
26




90     THE BENEFIT OF CHRIST'S DEATH.
A prepara- ening up our spirits with a fervent love
tion to the
receiving of to our neighbour-ward. For what greater
the holy sacrament.   spur can we have to prick us to love one
another than to see that Jesus Christ, by giving
himself unto us, not only allureth us to give ourselves one to another, but also, by making himself
common to us all, maketh us- also to be all one selfsame thing in him? In respect whereof, we ought
to covet and procure that in all of us there may be
but one mind, one heart, and one tongue, accorded
and united together in thoughts, words, and deeds.
And we must mark well that, as oft as we receive this holy and worthy sacrament, we bind ourselves to all the duties of charity; as not to offend
any of our brethren, nor to leave any thing undone,
that may be profitable and helpful in their necessity.
But, if there come any to this heavenly table of the
Lord, that are divided at variance with their brethren, the same must assure themselves that they eat
unworthily, and are guilty of the body and blood
of the Lord, and that they eat and-drink their own
damnation; for that there wanted nothing on their
behalf, but that the body of Jesus Christ was rent
and plucked in pieces again, whilst they by hatred
are divided from their brethren, that is to wit, from
the members of Jesus Christ, and have not any part
with him, and yet nevertheless, in receiving this
holy communion, pretended to believe that their
whole salvation consisteth in the participation and
union with Jesus Christ. Then let us go, my




THE BENEFIT OF CHRIST S DEATH.         91
brethren, to the receiving of this heavenly bread, to
celebrate the remembrance of our Lord's passion,
and to strengthen and fortify the belief and assurance of the forgiveness of our sins with the remembrance thereof, and to quicken up our minds
and tongues to praise and exalt the infinite goodness
of our God, and finally to cherish brotherly love,
and to witness the same one to another by the
strait* union which all of us have in the body of
our Lord Jesus Christ.
Besides prayer, and the remembering of baptism,
and the often resorting to the most holy  ehe fourth
communion, there is one other very good  aganst
remedy against distrust and fearfulness, which is no
less friend to Christian charity; namely, the re-:nembrance of our predestination and election to
eternal life, grounded upon the word of God, which
is the sword of the Holy Ghost,t wherewith we may
beat back our enemies.  "Rejoice ye in this (saith
the Lord,) that your names are written in heaven."T
There is no greater joy in this life, nor any thing
that more comforteth the Christian that is afflicted,
tempted, or fallen into any sin, than the remembrance of predestination, and the assuring of —ourselves that we be of the number whose names are
written in the book of life, and which are chosen-to
be fashioned like unto the image of Jesus Christ.
Oh how unspeakable is the comfort of him that hath
this faith, and museth continually in his heart upon
* Strait: close.    t Eph. vi. 17.    t Luke x. 20, (1573;)




92      THE BENEFIT OF CIIRIST'S DEATH.
this exceeding sweet predestination, whereby he
know eth that, although he fall often, yet, notwithstanding, God his Father, who hath fore-ordained
him to everlasting life, holdeth him up, amd reacheth
out his hand unto him continually!*  And he saith
continually in himself, If God have chosen me and
predestinated me to the glory of his children, who
can hinder me? " If God be for us (saith St. Paul,)
who can be against us?"t  Nay rather, to the end
that the predestination may be acdomplished in us,
he hath sent his dear-beloved Son, who is a most
sure earnest-penny and pledge unto us, that we,
which have received the grace of the gospel, are
God's children, chosen to eternal life.
The effectg    This holy predestination maintaineth
from the   the true Christian in a continual spiritual
knowledge
of predostin'tion.   joy, increaseth in him the endeavour of
good works, and inflameth him with the love of God,
and maketh him enemy to the world and to sin.
Whois so fierce and hard-hearted, which, knowing
that God of his mercy hath made him his child
from everlasting, will not by-and-by be inflamed to
love God?  Who is of so vile and base courage,
that he will not esteem all the pleasures, all the
honours, and all the riches of the world as filthy
mire, when he knows that God hath made him  a
citizen of heaven?  Yea, these  are  they that
worship God rightly in spirit and truth, receiving all
things (as well in prosperity as in adversity) at the
* Ps. xxxvii. 24.     t Rom. viii. 31.




THE BENEFIT OF CHRIST'S DEATH.               93
hand of God their Father, and evermore praising
and  thanking  him  for all, as their good Father,
who is righteous and holy in all his works.  These,
being inflamed with  the love of God, and  armed
with the knowledge of their predestination, fear
neither. death, nor sin, nor the devil, nor hell;
neither know they what the wrath of God is; for
they see none other thing in God but love and
fatherly kindness towards them. And if they fall
into  any troubles, they accept them  as tokens of
God's favour, crying out with St. Paul, "Who shall
separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or
nakedness or sword? As it is written, For thy
sake we are killed all the day long; we are accounted as sheep for the slaughter. Nay in all
these things we are more than conquerors, through
him  that loved  us."*   Wherefore  it is not for
nought that St. John saith how the true Christians
know right well that they must be saved and glorifed, and that, by reason of the same affiance, they
make -themselves holy as Jesus Christ is holy.t
* Rom. viii. 35-37. In defending himself against the charges and
plots of twelve conspirators, who had sworn not to eat nor to drink
until they had destroyed Paleario, (there being three hundred accomplices,) he said, "In such times as these I do not think a Christian ought to die in his bed. To be accused, to be dragged to prison,
to be scourged, to be hung up by the neck, to be sewed up in a sack,
to be exposed to wild beasts, is little: let me be roasted before a fire,
provided only the truth be brought to light by such a death."
t 1 John iii. 2, 3.
26 X




94     THE BENEFIT OF CIIITIST'S DEATH.
And, when St. Paul exhorteth his disciples to a
good and holy life, he is wont to put them in remembrance of their election and predestination,* as
of a thing of very great force to stir up the minds
of the true Christians to the loving of God, and to
the performance of good works. And for the same
cause our good Lord Jesus Christ speaketh openly
of this holy predestination,t as one that knew of
how great importance the knowledge thereof is to
the edifying of his elect.
But perchance thou wilt say to me, I know well
that they whose names are written in heaven have
cause to live in continual joy, and to glorify God
botht in word and deed; but I know not whether I
am of that number or no, and therefore I live in
continual fear, specially because I know myself to
be an exceeding weak and frail sinner, from the
violence whereof I am not able to defend myself but
that I am overcome of it daily.  And furthermore,
forasmuch as I see myself continually afflicted and
troubled with divers temptations, methinks I do as
it were behold with mine eyes the wrath of God
scourging me. To answer to these doubts of thine,
I say, my right dear brother, that thou must assure
thyself that all these are but temptations of the
devil; who by all means seeketh to rob us of that
faith, and confidence that springeth of faith, and
assureth us of God's good will towards us. He
laboureth to strip our soul out of this precious gar* Eph. i. 4-6.    t Luke x. 20.  [. But, 1573.]




THE BEINEFIT OF CIIRIST'S DEATH.       95
ment; for he knoweth that none is a true Christian,
except he believe God's word, which promiseth forgiveness of all sins, and peace to all of them which
accept the grace of the gospel. Verily I say that
he, which, upon these promises of God, persuadeth
not himself assuredly that God is a merciful and
loving Father unto him, nor with steadfast confidence looketh to receive the inheritance of the
heavenly kingdom  at his hand, is not faithful indeed, and maketh himself utterly unworthy of
God's grace. In respect whereof St. Paul saith
that c" Christ as a Son [was faithful] over his house;
whose house are we, if we hold fast the confidence,
and the rejoicing of the hope, firm unto the end."*
And in another place he exhorteth us that we " cast
not away our confidence which hath great reconlpense of reward."t And therefore, my brethren,
let us give our whole endeavour to do the will of
God as it becometh good children, and beware that
we sin not, as near as we can.  And, although we
fall oftentimes into sin throufgh our own frailty, yet
let us not by-and-by surmise that we be vessels of
wrath, or that we be utterly forsaken of the Holy
Ghost; for we have our Advocate Jesus Christ before God the Father; and he is the atonementmaker for our sins.
Let us bethink us of the opinion of St. Austin,
who saith that " none of the saints is righteous and
without sin; and yet, notwithstanding  that, he
H Ieb. iii. 6.    t Heb. x. 35.




96       THE BENEFIT OF CHRIST'S DEATH.
ceaseth not to be righteous and holy so far forth as
he retain his holiness with affection."*   And thereAfflictios   fore, if we have afflictions and tribulations,
areof no signs let us not think that'God sends them beof reprobation.     cause he is our enemy, but because he is
our most loving Father.  "The Lord (saith Solomon) chastiseth him whom  he loveth, and-scourgeth
every child of his whom  he receiveth."J-  Wherefore, if we have received the grace of the gospel,
whereby man is received of God for his child, we
A trune.l... must not doubt of God's grace and goodtodkcld- will towards us.  And, when we perceive
rn        ourselves to delight in God's bywod, a.d t
have a desire to follow the life of Jesus Christ, we
must steadfastly believe that we be the children of
God, and the temple of the Holy Ghost. For
those things cannot be done by the power of man's
wisdom, but are the gifts of the Holy Ghost, who
dwelleth in us by faith, and is as it were a seal of
authority, which sealeth up God's promises in our
hearts; the certainty whereof is printed aforehand
in our minds, and is given us as a pledge to stablish
and confirm the same. "After that ye believed,"
(saith the apostle St. Paul,) ye were sealed with the
* Marc Ant. Flaminio, who probably revised his friend Paleario's
book, and who wrote a defence of the "Benefit," says in a letter,
" If we read the Scriptures from the beginning to end, we shall see
that divine goodness generally leads his children to heaven by as
thorny path of sorrow. The most holy man must pass this way to
reach the kingdom."
t Prov. iii. 12, (1573.)




THE BENEFIT OF CHRIST'S DEATH.          97
Holy Spirit of promise, which is the earnest of our
inheritance."* Behold how he showeth us hereby,
that the hearts of the faithful are marked with the
Holy Ghost, as it were with a seal; in respect
whereof he calleth the Holy Ghost the Spirit of
promise, forsomuch as he confirmeth the promise of
the gospel, the which (as I have oftentimes told
you) is a happy tidings that promiseth forgiveness
of sins and everlasting life to all such as believe
that all their misdoings are blotted out in Jesus
Christ.  "For ye are all the children of God,"
(saith St. Paul,) "by faith in Christ Jesus," and
"Because ye are sons, God hath sent forth the
Spirit of his Son into your hearts crying, Abba,
Father."t  And to  the Romans he saith, "As
many as are led by the Spirit of God, they are the
sons of God.  For ye have not received the spirit
of bondage again to fear, but ye have received the
Spirit of adoption, whereby we cry Abba, Father.
The Spirit also beareth witness with our spirit, that
we are the children of- God; and if children, then
heirs."'
And we must mark well that, in these two places,
the apostle St. Paul speaketh plainly, not of any
special revelation, but of a certain record which the
Holy Ghost doth commonly yield to all such as receive the grace of the gospel.  Then, if the Holy
* Eph. i. 13, 14. The old version has "the earnest-penny of our
inheritance."
t Gal. iii. 26: iv. 6.  ~ Rom. viii. 14-17.




98     THE BENEFIT OF CHRIST'S DEATH.
Ghost assure us that we be God's children and
heirs, why should we doubt of our predestination?
The same man saith in the same epistle, "whom he
did predestinate, them he also called; and whom he
called, them he also justified; and whom he justified,
them he also glorified. What shall we then say to
these things? If God be for us, who can be against
us?" and therefore, if I plainly perceive that God
hath called me by giving me faith and the fruits of
faith, that is to wit, peace of consciences mortification of the flesh, and quickening of the spirit,
whether it be in whole or in part, why should I
doubt that I am not predestinated?  And, moreover, we say with St. Paul, that all true Christians
(that is to wit, all such as believe the gospel) "have
received, not the spirit of the world, but the Spirit
which is of God; that we might know the things
that are freely given to us of God."*  What
marvel then is it if we know that God hath certainly given us everlasting life?
But there are some which say that no man ought
to presume so far as to boast himself to have the
Spirit of God.  They speak in such wise as if the
Christian should glory of the having of it for his
own deserts, and not by the only and mere mercy
of God; and as though it were a presumptuousness
to profess himself a Christian; or as though a man
could be a Christian without the having of Christ's
Spirit;t or as though we could without flat hypoc* 1. Cor. ii. 12.  t Rom. viii. 9.




THE BENEFIT OF CHRIST S DEATH.        99
risy say that Jesus Christ is our Lord, or call God
our Father, if the Holy Ghost moved not our hearts
and tongues to utter so sweet words.* And yet,
notwithstanding, even they that count us presumptuous for saying that God hath given us his Holy
Spirit with faith, forbid us not to say every day
"Our Father," but rather command us.  But I
would have them to tell me how it is possible to separate faith and the Holy Ghost asunder; seeing that
faith is the peculiar work of the Holy Ghost? If
it be. presumption to believe that the Holy Ghost is
in us, why doth St. Paul bid -the Corinthians try
themselves whether they have faith or no, affirming
them to be reprobates if they know not that Jesus
Christ is in them?t But, in very deed, it is a great
blindness to accuse the Christians of presumptuousness for taking upon them to glory of the presence
of the Holy Ghost; without which glorying there
cannot be any Christianity at all. But Jesus Christ,
who cannot lie, saith that his Spirit is unknown to
the world, and that they only do know him within
whom he dwelleth.t Then let them begin to become good Christians, and put away their Jewish
minds, and embrace the grace of the holy gospel in
good earnest; and then shall they know that the
good and true Christians both have the Holy Ghost,
and also acknowledge themselves to have him.
But some one may say to me, that the Christian
cannot by any means know that he is in God's
-1 Cor. xii. 3.    t [2 Cor, xiii. 5.]    $ John xiv. 17.




100    THE BENEFIT OF CHRIST'S DEATH.
favour, without some special revelation; and so
consequently that he cannot know whether he be
predestinated or no. And he may specially allege
these words of Solomon: "A man knoweth not
whether he be worthy of hatred or of love;"* and
also these words of the apostle St. Paul to the
Corinthians, "I feel not myself guilty of any
thing, and yet feel I not myself justified for all
that."t It seemeth to be sufficiently declared by
the texts of holy Scripture, that the said opinion
is false; and now remaineth only to be showed
briefly that these two texts, whereupon the same
opinion is chiefly grounded, ought not to be taken
in that sense.  As touching Solomon's sentence,
although it be scarce well and faithfully translated in the common translation;: yet is there not
any man so dull, who, in reading Solomon's whole
discourse, may not plainly perceive that by saying
so he meant that, if any man will take upon him to
judge by the casualties that happen in this life, who
is loved or hated of God, he laboureth in vain, considering that the self-same chances, which light
upon the righteous, light also upon the unrighteous;
upon him that sacrificeth, as well as upon him that
sacrificeth not; and as soon upon the good man, as
upon the sinner. Whereof it may be gathered that
God doth not always show his love towards those
- Eccl. ix. 1, (1573.)  t 1 Cor. iv. 4, (1573.)
t Probably the Italian version of the early reformer Antonio
Bruccioli, 1530-1532.




THE BENEFIT OF CHRIST S DEATH.    101
whom he endueth with outward prosperities; and,
contrariwise, that he showeth not his displeasure
towards those whom he punisheth. Then, my right
dear brethren in Christ Jesus our Lord, do you
think it reason to conclude that a man cannot be
sure of God's favour, because the same sureness
cannot be perceived by the sundry chances that
happen every day in these transitory and temporal
things? A little afore, Solomon saith that a man
cannot discern any difference between the soul of a
man and the life of a beast; for it is seen that both
man and beast die after one manner.* Shall we
then conclude, by this outward accident, that the
persuasion which we have conceived of the immortality of the soul is grounded but only upon conjecture?  No, surely; and it were a great folly to
stand upon a thing so notably known.
And, as for St. Paul's words, I say that, forasmuch as he was speaking of the administration of
the gospel, he meant that his heart misgives him
not of any misdealing therein; and yet, for all that,
that he is -not sure he hath done his whole duty to
the full, and therein obtained the praise of righteous-.
ness to God-ward, as if he had done all that pertained and was convenient to be done by a faithful
steward; and therefore in speaking of his office,
like a just and discreet person, he durst not justify
himself, nor avow that he had discharged his duty to
the uttermost, and satisfied his Lord's will, but re- Eccles. iii. 19.
27




102     THE BENEFIT OF CTIRIST' S DEATH.
ferred all, things to the only judgment of his Lord.
And, verily, whosoever readeth these words of the
apostle St. Paul, and considereth the words going
afore them with some judgment, and likewise the
words that follow, will not doubt but this is the true
sense of them.  I know well that some men, in expounding these words of the apostle St. Paul, say
that although he knew himself to be without sin, yet
he knew not whether he were righteous to Godward or no; according as David affirmeth that no
man can perfectly know his own sins.*  But these
men perceive not that St. Paul groundeth not
righteousness upon works but upon faith,t and that
he utterly refuseth his own righteousness, to embrace
only the righteousness which God hath given us
through our Lord Jesus Christ.t Also, they consider not that he was most certain to be accepted
for righteous, in maintaining the soundness and
pureness of the Christian faith; and that he knew
well how the crown of that righteousness was laid
up for him in heaven;~ and, also, that he was fully
assured that no creature in heaven, earth, nor hell
-was able to separate him from the love of God;l
and that he longed to die, because he knew for a
truth that after his death he should be with Jesus
Christ.lT All which things should be false, if lihe
had not been well assured that he.was righteous, I
mean by faith, and not by works.  Therefore, my
* Psalm xix. 12.  t Rom. iii. 28, v. 1, 18.      Phil. iii. 8, 9.
@ 2 Tim. iv. 8.  Rom. viii. 38, 39.  ~ Phil. i. 20-23.




THE BENEFIT OF CHRIST S DEATH.    103
dear-beloved brethren, let us cease to speak that
thing of the apostle St. Paul which he never once
thought of himself, but fiercely fought against it continually, in answering such as measured righteousness by works, and not by faith in Jesus Christ.
But, besides these two authorities of Solomon
and St. Paul, a man might allege some other places
of holy Scripture, which, whereas they warn and
encburage men to fear God, seem to be contrary to
the assurance of this our predestination. And, if I
would declare them all particularly, I should be
over-long. But I say generally that the fear of
punishment was proper to the Old Testament, and
childly love to the New Testament; according as
St. Paul witnesseth, when he saith to the Romans,
"Ye have not received the spirit of bondage again
to fear, but ye have received the Spirit of adoption,
whereby we cry, Abba, Father."* And likewise
unto Timothy he saith that " God hath not given
us the spirit of fearfulness, but of power and of
love;"t which Spirit Jesus Christ hath given us
according to the promises made -by the mouth of
the holy prophets, and brought to pass, "that we,
being delivered out of the hand of our enemies,
might serve him without fear, in holiness and righteousness before him."'
By these and many other places of the holy
Scripture, a man may plainly gather that the painful and slavish fearfulness agreeth not with a ChrisH Rom. viii. 15.    t 2 Tim. i. 7.    j Luke i. 74, 75.




104    THE BENEFIT OF CHRIST'S DEATH.
tian; and this is already confirmed by this, that
such manner of fearfulness is, utterly contrary to
the spiritual cheerfulness and joy, which is peculiar
to the Christian; as'the apostle St. Paul showeth
openly to the Romans, saying that "the kingdom
of God is righteousness, and peace, and joy in the
Holy Ghost;"* that is to say, that every man,
which entereth into the kingdom of the grace of the
gospel, is become righteous through faith; and
afterward addeth peace of conscience, which consequently breedeth such a spiritual and holy rest
and gladness, in respect whereof the same St. Paul
doth oftentimes encourage the Christians to live
merrily.  And St. Peter saith that all they which
believe in Jesus Christ do continually rejoice with
an unspeakable and glorious joy, notwithstanding
that they be afflicted with divers temptations. And
therefore, when the holy Scripture threateneth and
frayetht the Christians, they must understand that
it speaketh to such as are so licentious, that, forsomuch as they keep not the thankfulness and honesty
that belong to God's children, they must be handled
as servants, and held in awe, until they come to
taste and feel how sweet and pleasant the Lord is,
and until such time as faith work his effects in them,
and that they have so much childly love as mnay
suffice to keep and maintain them in honesty of
Christian conversation and in following the example
of our Lord Jesus Christ. And, when the self-same
lrom. xiv. 17.    t Frayeth: affrighteth.




THE BENEFIT OF CHRIST'S DEATH.    105
Scripture exhorteth the Christians to the true fear,
i't meaneth not that they should fear the judgment
and wrath of God, as though it were presently ready
to condemn them; for, (as I have already said,) by
the record which the Holy.Ghost giveth to their
spirit, they know that God hath chosen them and
called themi, of his own mere mercy, and not for
their deserts.  By reason whereof they doubt not
at all but that, by the self-same goodness and
mercy, he will maintain them  in the happy state
wherein he hath placed them. And after such manner the Scripture exhorteth them not to slavish fear,
but to childly fear, that is to wit, that like good
children they should be loth to offend against the
Ch)ristian religion, or to commit anything against
the duty and honesty of God's true children, and
likewise to grieve the Holy Ghost that dwelleth in
them;* to the end that, knowing the corruptedness
of our nature, we should always be heedful and diligent, and never have any trust in ourselves; for in
our flesh and in our minds do the appetites and
affections continually dwell, which, as deadly enemies of the soul, lay a thousand snares and baits
for us incessantly, labouring to make us proud, ambitious, lecherous, and covetous.  This is the fear
whereunto the whole Scripture exhorteth the Christians that have once tasted how sweet the Lord
is, and which bestow all their endeavour in following Christ's footsteps, who cast not from them this
Eph. iv. 30.




106     THE BENEFIT OF CHRIST'1S DEATH.
holy fear, because they labour to put off the old
man.
And the good Christians must never bereave
themselves quite and clean of this childly fear,
which is the singular friend of Christian charity;
like as the slavish fear is such an enemy unto it, as
they can by.no means dwell together. -And by the
foresaid things a man may plainly perceive that
the good Christian ought never to dIoubt of the forgiveness of his sins, nor of God's favour.  Nevertheless, for the better satisfying of the reader, I
purpose to- set down here-under certain authorities
of the holy doctors, which confirm this foresaid truth.
St. Hilary, in his fith canon upon Matthew,
saith, "It is God's will that we should hope without any doubting of his unknown will. For, if the
belief be doubtful, there can be no righteousness
obtained by believing." And thus we see that, according to St. Hilary, a man obtaineth not forgiveness of his sins at God's hand, except he believe
undoubtedly to obtain it. And good right it is that
it should be so.'For he that wavereth is like a
wave of the sea driven with the wind and tossed..For let not that man think that he shall receive
anything of the Lord."*  But let us hear St. Austin, who in his Manual counselleth us to drive away
the said foolish imagination, which intendeth to dispossess us of the foresaid good and sage assuredness.  "Let such foolish imagination (saith  he)
* James i. 6, 7.




THE BENEFIT OF CHRIST'S DEATH.    107
murmur as much as it listeth, saying, Who art thou?
how great is that glory? by what deserts hopest
thou to obtain it? I answer assuredly: I know in
whom I. have believed, and I know that he (of his
great love) hath made me his son: I know he is
true to his promise, and able to perform his word;
for he can do what he will.  And, when I think
upon the Lord's death, the multitude of my sins
cannot dismay mrle for in his death do I put all my
trust.  His death is my whole desert, it is my refuge, it is my salvation, my life and resurrection;
and the mercy of the Lord is my desert.  I am not
poor of desert, so long as the Lord of mercy faileth
me not.  And, since the mercies of the Lord are
many, many also are my deservings. The more
that he is of power to save, the more I am sure to
be saved."  The same St. Austin, talking with God
in another place, saith that he "had despaired by
reason of his great sins and infinite negligences, if
the Word of God had not become flesh."  And,
anon after, he saith these words: "All my hope,
all the assurance of my trust, is settled in his precious blood, which was shed for us and for our salvation.  In him my poor heart taketh breath; and,
putting my whole trust in him, I long to come unto
thee, 0 Father, not having mine own righteousness,
but the righteousness of thy Son Jesus Christ."*
In these two places, St. Austin showeth plainly
-The Book of Meditations from which this is extracted, is not
now attributed to Augustine.




108     THE BENEFIT OF CHRIST S DEATH.
that the Christian -must not be afraid, but assure
himself of righteousness, by grounding himself not
upon his own works, but upon the precious blood
of Jesus Christ, which cleanseth us from, all our
sins, and maketh our peace with God.  St. Bernard, in his first sermon upon the Annunciation,
saith most evidently that "it is not enough to believe that a man can have forgiveness of his sins but
by God's mercy, nor any one good desire or ability
to do so much as one good work, except God give
it him; no, nor that a man cannot deserve eternal
life by his works, but if God give him the gift so -to
believe.  But, besides all these things (saith St.
Bernard,) which ought rather to be counted a certain entrance and foundation of our. faith, it is
needful that thou believe also that thy sins are forgiven thee for the love of Jesus Christ.". See how
this holy man confesseth that it is not enough to
believe generally the forgiveness of sins; but he
must also believe particularly that his own sins are
forgiven him by Jesus Christ; and the reason is
ready at hand, namely, forasmuch as God hath promised thee to accept thee for righteous through the
merits of Jesus Christ, if thou believe not that
thou art become righteous through him, thou makest
God a liar, and consequently tl{ou makest thyself
unworthy of his grace and liberality.
But thou wilt say to me, I believe well the forgiveness of sins, and I know that God is true; but
I am afraid that I am not worthy to have so great




THE BENEFIT OF CHRIST S DEATH.    109
a gift.  I answer, that the forgiveness of thy sins
shall not be a gift of free grace, but a wages, if
God should give it thee for the worthiness of thy
works.  But I reply unto thee, that God accepteth
thee for righteous and layeth not thy sin to thy
charge, because of Christ's merits which are given
unto thee and become thine by faith. Therefole,
following the counsel of St. Bernard, believe thou
not only the forgiveness of sins in general, but also
apply the same belief to thine own piarticular person, by believing without any doubt that all thy
misdoings are pardoned thee through Jesus Christ.
And so t:lou shalt give the glory unto God, confessing him to be merciful and true, and shalt become
righteous and holy before God; for by the same
confession the holiness and righteousness of Jesus
Christ shall be communicated unto thee.
But to return to our purpose of predestination: I
say that, by the things above mentioned, a man
may evidently perceive that the assurance of predestination doth not hurt, but rather greatly profit,
the true Christians.  And I think not that it can
hurt the self* Christians and reprobates.  For,
albeit that such manner of folk would bear themselves in hand, and pretend to the world-ward to be
of the number of predestinate, yet can they never
persuade their own consciences, which will ever be
gnawing and crying out to the contrary. [But yet
it seemeth greatly, that the doctrine of predestinae Self-righteous men who think they are Cluhristians.




110    THE BENEFIT OF CHRIST'S DEATH.
tion may hurt them.  For they be wont to say, If
I be of the number of the reprobates, what shall it
avail me to do good works? And, if I be of the
number of the predestinate, I shall be saved, without any labouring of mine to do good works. I
answer thee at few words, that by such devilish
arguments they increase God's wrath against themselves; who hath disclosed the knowledge of predestination to the Christians, to make them hot and
not cold in the love of God, and to set them forward
and not backward unto good works. And therefore the true Christian on the one side holdeth himself assuredly predestinated unto everlasting life,
and to be saved, not at all by his own merits, but
by God's election, who hath predestinated us not
for our own works' sakes, but to show the greatness
of his mercy; and on the other side endea'voureth
himself to do good works after the example of Jesus
Christ, as much as if his salvation depended upon
his own policy and pains-taking. As for him that
ceaseth to do good, because of the doctrine of predestination, saying, If I be predestinated, I shall
be saved, without straining of myself to do good
works; he showeth evidently that his travailing is
not for the love of God, but for the love of himself. By reason whereof, the works that he doth
may perhaps be good and holy to the sight of men,
but they be wicked and abominable before the Lord
God, who hath an eye to the intent. And hereupon
it may be gathered, that the doctrine of predestina



THE BENEFIT OF CtIRIST S DEATH.    111
tion worketh rather good than harm to the false
Christians.  For it discovereth their hypocrisy;
which cannot cure itself so long as it lieth hidden
under the mantle of outward works.
But I would have them that say, I will not strain
myself to do well; for if I be predestinated I shall
be saved without tiring of myself so much; I say, I
would have them tell me, how it happeneth that,
when they be diseased, they say not also, I will
have neither physician nor physic; for look, what
God hath. determined upon me cannot but come to
pass.  Why eat they? why drink they? why till
they the ground? why plant they vines? and why
be they so diligent in doing all,things convenient
for to sustain the body? Why say they not, also,
that all these turmoilings, policies and travails of ours
are superfluous; forasmuch as it is not possible but;
that whatsoever God hath.foreseen and determined,
concerning our life and death, must needs come to
pass?  And, therefore, if Gdcl's providence make
them not negligent and idle in things pertaining to
the body, why should it make them more slothful
and negligent in that which concerneth the Christian perfection,.. which without all comparison is far
nobler than the body? But, as we see that neither
Jesus Christ, nor St. Paul, for any doubt of offending reprobates, have forborne to, preach the truth,
which is necessary to the edifying of the chosen,
for the love of whom the everlasting Son of God
became a man and was put to death upon the cross,




112    THE BENEFIT OF CHRIST'S DEATH.
we also in like wise ought not to forbear the preaching of predestination, forasmuch as we have seen
that it importeth great edification.
Now are we come to the end of our purpose,
wherein our chief intent hath been (according to our
small power) to magnify the wonderful benefit
which the Christian man hath received by Jesus
Christ crucified, and to show that faith of herself
alone justifieth, that is to wit, that God receiveth
and holdeth them for righteous, which believe steadfastly that Christ hath made full amends for their
sins;. howbeit, that, as light cannot be separated
from fire, which of- itself burneth and devoureth all
things, even so good works cannot be separated
from faith, which alone by itself justifieth.
Andi this holy doctrine (which exalteth Jesus
Christ, and represseth and abateth the pride of man)
hath and always shall be rejected and fought against
by such Christians as have Jewish minds. But
happy is he who, following the example of St.
Paul, spoileth himself of his own righteousness, and
would have none.other righteousness than that
which is of Jesus Christ, wherewith if he be clothed
and apparelled, he may most assuredly appear before
God, and shall receive his blessing and the heritage
of heaven and earth, with his only Son Jesus Christ
our Lord; to whom be all honour, praise, and
glory, from this time forth for evermore.-AMEN.
0criw(t mi tOfe Eit  of ti)e taw1.