[312] Wisd. vii. 13.
[313]St. Bernard, Serm. xxxvi. in Cantica Canticorum.
[314] Budæus did not escape the suspicion of heretical tendencies, but the charge appears to have been chiefly grounded on certain directions contained in his will for the performance of his funeral obsequies, which his biographers assure us arose from no indifference to religious ceremonial, but from a characteristic modesty and dislike of ostentation.
[315] Perhaps I am wrong in calling Erasmus an apostate canon, for though he quitted his monastery, he at times resumed his habit, whenever he found it convenient. He generally wore it in England, for old-fashioned ideas still held their ground at Oxford; and always appeared with it in Rome, until having been once mobbed by some ragamuffin boys, he applied to the Pope for a formal permission to lay it aside for ever.
[316] This was a hit at the monkish Latin, in which poetria sometimes does duty for poeta, and, as Erasmus seems to intimate, for the ars poetica itself.
[317] Menzel, t. 8, p. 455: t. 6, p. 6-10.
[318] Ibid. t. 6, p. 10-13.
[319] To do Francis I. justice, it must be admitted that he had in his concordat with Leo X. repealed the Pragmatic Sanction; but the same concordat abolished the right of election to benefices, on the plea that such a right was too often abused, and gave the Crown the nomination to all bishoprics, abbeys, and conventual priories within his dominions, with a few privileged exceptions.—See Gaillard, Hist. de Francois I. t. 6, p. 37.
[320] Not Peter Martyr Vermigli, the celebrated heretic who afterwards figured as Professor at Oxford, but Peter of Anghieria, a relation of the Borromeo family, who had come into Spain at the invitation of the Spanish Ambassador at Rome, and at the solicitation of Isabella, chose it for his adopted country.
[321] Prescott, Hist. of Ferd. and Isabella.