common places would much more appropriately be called a "Treatise upon Theological witticisms."

Schlussemberg goes so far as to declare, "that being struck "from above by a spirit of blindness and dizziness, Melanchton "afterwards did nothing but fall from one error into another, till "at last he himself knew not what to believe."(u) He says moreover, that, "Melanchton had, evidently impugned the "divine truth, to his own shame and the perpetual disgrace of his "name."(b)

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ECOLAMPADIUS.

The Lutherans wrote in the Apology for their Lord's supper, that Ecolampdius, a fautor of the sacramentarian opinion, speaking one day to the Landgrave, said: "I had rather have my hand cut "off than that it should ever write any thing against Luther's opinion respecting the Lord's Supper."(c)

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When this was told to Luther, by one who had heard it, the hatred of the Patriarch of the reform seemed immediately softened down. On learning the death of Ecolampadius, he exclaimed: "Ah! miserable and unfortunate Ecolampadius, thou wast the "prophet of thy own misery, when thou didst appeal to God to "exercise his vengeance on thee, if thou taughtest a false doctrine. "May God forgive thee; if thou art in such a state that he can "forgive thee."

Whilst the inhabitants of Bâle were placing the following epitaph on his tomb in the Cathedral: "John Ecolampadius, Theo"logian,...... first preacher of evangelical doctrine in this town "and true bishop of this temple;" Luther was positive and sure, and afterwards wrote on his side, that "the devil, whom Ecolam"padius employed, strangled him during the night in his bed. "This is the excellent master (continues he) who taught him that "there are contradictions in Scripture. See to what Satan brings "learned men." (d)

OCHIN.

This religious man, superior of the Capuchins, leaving Italy and his order, where he had acquired a great reputation for the austerity of his life and his distinguished talent in preaching, repaired

(a) Theol. Calvin, lib. II. p. 91.—(b) Ibid. p. 92.—(c) See Florim. p. 175. (d) De Miss. priv.

to Peter Martyr in Switzerland, where, after striking acquaintance with the Sacramentarians, he went a step farther and preached up Arianism. "He is become (wrote Beza to Diducius) a wicked "lecher, a fautor of the Arians, a mocker of Christ and his “Church." (a)

'Tis true that Ochin had, on his part, been equally severe upon the religionists of Geneva and Zurich; for in his dialogue against the sect of terrestrial Gods, he thus expressed himself in their regard......" These people are desirous that we should "hold as an article of faith whatever comes from their brain. He "who does not choose to follow them is a heretic. What they "dream of in the night (an allusion to Zuinglius) is committed "to writing, is printed and held as an oracle. Do not think "that they will ever change. So far are they from being "disposed to obey the Church, that on the contrary the Church "must obey them. Is not this being popes? Is it not being gods upon earth? Is it not tyrannizing over the consciences of

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men ?''

Such were the principal authors of the religious and political excitements that desolated the Church and the world in the 16th century. They were perfectly acquainted with each other; they had seen one another, had conferred together in different conferences; they laboured with emulation, if not with unanimity, at the work, which they called reform. It is impossible at the present day to form respecting their doctrine, their characters and persons, more correct notions than those which they themselves entertained respecting them and which they have transmitted to us. It would therefore be unreasonable in us not to refer to the reciprocal testimonies they have borne to one another. Neither is it less true, that if we go by their own judgments, we cannot but consider them as odious beings and unworthy ministers, whether they have mutually done justice to each other, or have calumniated each other. In a word, the only point upon which they agree is to blacken and condemn one another, and it is but too certain that this point, in which they were all agreed, is also the only one upon which they were all right.

You then who have just heard them revealing to the world their own turpitudes, will you continue any longer to take them as your guides, your masters, your fathers in faith? Hitherto you have only been taught to look upon them as extraordinary beings,

(a) Florim. p. 296.

endowed with sanctity, virtue, and all the gifts of heaven; and with this persuasion, you felt proud to call yourselves their disciples and children. You now see your mistake; you see what they were; they have told it you themselves. Believe them upon this point, and it is enough to make you abandon them on all others, and to abjure, since you can do it, a descent that must from henceforth be so disgraceful and ignominions in your eyes.

What could religion expect from such men? What profit could the world receive from their preaching? What actually were the effects produced? Here also they shall be our instructors. "The world grows worse and becomes more wicked every day. "Men are now more given to revenge, more avaricious, more "devoid of merey, less modest and more incorrigible; in fine more wicked than in the papacy." (a)

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"One thing, no less astonishing than scandalous, is to see that, "since the pure doctrine of the gospel has been brought again to "light, the world daily goes from bad to worse.” (b)

"The noblemen and the peasants are come to such a pitch, "that they boast and proclaim, without scruple, that they have "only to let themselves be preached at, that they would prefer "being entirely disenthralled from the word of God; and that they "would not give a farthing for all our sermons together. And "how are we to lay this to them as a crime, when they make no "account of the world to come? They live as they believe: they 66 are and continue to be swine: they live like swine and they die "like real swine." (c)

Calvin, after declaiming against atheism, which was prevailing above all in the palaces of princes and in the courts of justice and the first ranks of his communion, "There remains still (adds he)

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a wound more deplorable. The pastors, yes, the pastors them"selves who mount the pulpit ...... are at the present time the "most shameful examples of waywardness and other vices. Hence "their sermons obtain neither more credit nor authority than the "fictitious tales uttered on the stage by the strolling player. And "these persons are yet bold enough to complain that we despise "them and point at them for scorn. As for me I am more "inclined to be astonished at the patience of the people: I am

(a) Luther in Postillá sup. I. dom. Advent.-(b) Id in Serm. Conviv. German. fol. 55.-(c) Id. on the 1st Ep. to the Corinthians, ch. xv.

"astonished that the women and children do not cover them with "mud and filth." (a)

"Those whom I had known to be pure, full of candour and "simplicity (says one whom no one suspects) these have I seen "afterwards, when gone over to the sect (of the Evangelicals) "begin to speak of girls, flock to games of hazard, throw aside prayer, give themselves up entirely to their interests, become "the most impatient, vindictive, and frivolous; changed in fact "from men to vipers. I know well what I say.” (b)

"I see many Lutherans, but few Evangelicals. Look a little "at these people, and consider whether luxury, avarice, and "lewdness do not prevail still more amongst them than amongst "those whom they detest. Shew me any one, who by means of "his Gospel is become better. I will shew you very many who are become worse. Perhaps it has been my bad fortune; but I "have seen none but who are become worse by their Gospel."(c)

"Luther was wont to say that after the revelation of his "Gospel, virtue had become extinct, justice oppressed, temper66 ance bound with cords, virtue torn in pieces by the dogs, faith "had become wavering, and devotion lost." (d)

It was at that time a saying in Germany, expressive of their going to spend a jovial day in debauch. "Hodie luther"anice vivemus: We will spend to day like Lutherans." (e)

"And if the Sovereigns do not evangelize and interpose their "authority to appease all these disputes, no doubt the Churches "of Christ will soon be infested with heresies, which will ulti"mately bring on their ruin. ...... By these multiplied para"doxes the foundations of our religion are shaken, heresies "crowd into the Churches of Christ, and the way is thrown open "to atheism."(ƒ)

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"Did any age ever witness persons of each sex and of every age give up themselves, as ours do, to intemperance and the fire "of their passions? ...... (said one of the first witnesses of the "reform). Men now receive as a divine oracle that saying of "Luther's, that it is no more possible for a person to restrain his "desires then his saliva, nor more easy for man and woman to dis

(a) Liv. sur les scandales, p. 128.-(b) Erasm, Epist. to the brethren of Lower Germany. (c) Id. Ep. a an. 1526. (d) Aurifaber, fol. 623. v. Florim. p. 225.—(e) Bened. Morgenstem, Traité de l'Eglise, p. 221.—(ƒ)Sturm, Ratio incundo concord, p. 2, an. 1579.

pense with one another than for them to go without eating and drinking. Impossible, do you hear it sung on all sides, and in "all tones, impossible not to sacrifice to Venus, when the time of "life arrives." (a)

"Do we not see at the present day (cries out another witness) "youth even giving into debauch, and if they are withdrawn from "it, loudly demanding to be married. The young women also, "whether already fallen or only as yet lascivious, are perpetually "throwing in your face that impudent sentence of Luther's, that ❝continence is impossible, seeing that Venus is not less necessary "than eating; according to the new fashion, children marry and "from them no doubt are to spring the valiant champions who are "to drive the Turk beyond the Caucasus." (b)

"We are come to such a pitch of barbarity that many are "persuaded that if they fasted one single day, they would find "themselves dead the night following." (c)

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"It is certain that God wishes and requires of his servants a grave and Christian discipline; but it passes with us as a new "papacy and a new monkery. (d) We have lately learnt (say the "religionists of our times,) that we are saved by faith alone in Jesus. "Christ, without any other help than his merits and the grace "of God.”—“ And that the world may know they are not papists, and that they have no confidence in good works, they perform none. Instead of fasting, they eat and drink day and "night, they change prayers into swearing; and this is what they "call the re-established Gospel or the reformation of the Gospel, " said Smidelin."

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"We are not to be astonished that in Poland, Transylvania, "Hungary and other countries, many pass over to Arianism and 66 some to Mahomet ; the doctrine of Calvin leads to these "impieties." (e)

"Certainly, to speak the truth, there is much more conscien"ciousness and uprightness among the greatest part of papists "than among many protestants. And if we examine past ages, we shall find more sanctity, devotion, zeal, although blind, more "charity and fidelity to one another, than is seen at present among us." (f)

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(a) Sylv. Czecanovius de corrupt. morib.—(b) Wigandus, de bonis et malis German.-(c) Melancht. on the sixth chapter of St. Matthew.-(d) Jacob Andros, on St. Luke, ch. xxi. 1583-(e) Id. Preface contre l'Apol, de Danous. -(f) Stubbe's motive to good works, p. 43, an, 1596.