Chapter VI: The Inquisition and the Index.724 (1)

§ 1. _The Inquisition in Spain._

The idea conveyed in the term Inquisition is the punishment of spiritual or ecclesiastical offences by physical pains and penalties. It was no new conception in the Christian Church. It had existed from the days of Constantine. So far as the mediæval Church is concerned, historians roughly distinguish between the Episcopal, the Papal, and the Spanish Inquisitions. In the half-barbarous Church of the early Middle Ages, in which a curious give-and-take policy existed between the secular and civil powers, a seemingly consistent understanding was arrived at between Church and State, which may be summed up by saying that it was recognised to be the Church's duty to point out heretics, and that of the State to punish them--the Church being represented by the Bishops. This episcopal Inquisition took many forms, and was never a very effective instrument in the suppression of heresy.

In 1203, Pope Innocent III., alarmed at the spread of heresies through southern France and northern Italy, published a Bull censuring the indifference of the Bishops, appointing the Abbot of Citeaux his delegate in matters of heresy, and giving him power to judge and _punish_ heresy. This was the beginning of the Inquisition as a separate institution. It was an act of papal centralisation, and a distinct encroachment on the episcopal jurisdiction. The papal Inquisition, thus started, took root. It did not displace the old episcopal Inquisition; the two existed side by side; but the "Apostolic Tribunal for the suppression of heresy" was by far the more effective weapon. It was usually managed by the Dominican and Franciscan Orders.

The Spanish Inquisition took its rise in the closing decades of the fifteenth century. The Popes had frequently desired to see the papal Inquisition introduced into Spain, and leave had always been refused by the sovereigns, jealous of papal interference. Pope Sixtus IV. had gone the length of granting to his Legate, Nicolo Franco, "full inquisitorial powers to prosecute and punish false Christians who after baptism persisted in the observance of Jewish rites," but Isabella and Ferdinand did not allow him to exercise them. But the power and wealth of the _Conversos_--Jews who had nominally embraced Christianity--had made them detested by the Spanish people, and a large section of the clergy were clamouring for their overthrow. Thomas de Torquemada, the Queen's confessor, eagerly pressed the Inquisition upon his royal penitent, and at last the sovereigns applied to the Pope for a Bull to enable them to establish in Spain an Inquisition of a peculiar kind. It was to differ from the ordinary papal Inquisition in this, that it was to be strictly under royal control, that the sovereigns were to have the appointment of the Inquisitors, and that the fines and confiscations were to flow into the royal treasury. The Bull was granted (November 1st, 1478), but the sovereigns hesitated to use the rights it conveyed. After a year's delay, two royal Inquisitors were appointed (September 17th, 1480), and the first _auto-da-fé_, at which six persons were burnt, took place on February 6th, 1481. The succeeding years saw various modifications in the constitution of the Holy Office; but at last it was organised with a council, presided over by an Inquisitor-General, Thomas de Torquemada. He was a man of pitiless zeal, stern, relentless, and autocratic; and he stamped his nature on the institution over which he presided. The Holy Office was permitted to frame its own rules. The permission made it practically independent, while all the resources of the State were placed at its command. When an Inquisitor came to assume his functions, the officials took an oath to assist him to exterminate all whom he might designate as heretics, and to observe, and compel the observance by all, of the decretals _Ad abolendum, Excommunicamus, Ut officium Inquisitionis_, and _Ut Inquisitionis negotium_--the papal legislation of the thirteenth century, which made the State wholly subservient to the Holy Office, and rendered incapable of official position any one suspect in the faith or who favoured heretics. Besides this, all the population was assembled to listen to a sermon by the Inquisitor, after which all were required to swear on the cross and the Gospels to help the Holy Office, and not to impede it in any manner or on any pretext. The methods of work and procedure were also taken from the papal Inquisition. The Inquisitors were furnished with letters patent. They travelled from town to town, attended by guards and notaries public. Their expenses were defrayed by taxes laid on the towns and districts through which they passed. Spies and informers, guaranteed State protection, brought forward their information. The Court was opened; witnesses were examined; and the accused were acquitted or found guilty. The sentence was pronounced; the secular assessor gave a formal assent; and the accused was handed over to the civil authorities for punishment. When Torquemada reorganised the Spanish Inquisition, a series of rules were framed for its procedure which enforced secrecy to the extent of depriving the accused of any rational means of defence; which elaborated the judicial method so as to leave no loop-hole even for those who expressed a wish to recant; and which multiplied the charges under which suspected heretics, even after death, might be treated as impenitent and their property confiscated. The Spanish Inquisition differed from the papal in its close relation to the civil authorities, its terrible secrecy, its relentlessness, and its exclusion of Bishops from even a nominal participation in its work. Thus organised, it became the most terrible of curses to unhappy Spain. During the first hundred and thirty-nine years of its existence the country was depopulated to the extent of three millions of people. It had become strong enough to overawe the monarchy, to insult the episcopate, and to defy the Pope. The number of its victims can only be conjectured. Llorente has calculated that during the eighteen years of Torquemada's presidency 114,000 persons were accused, of whom 10,220 were burnt alive, and 97,000 were condemned to perpetual imprisonment or to public penitence. This was the terrible instrument used relentlessly to bring the Spanish people into conformity with the Spanish Reformation, and to crush the growing Protestantism of the Low Countries. It was extended to Corsica and Sardinia; but the people of Naples and Sicily successfully resisted its introduction when proposed by the Spanish Viceroys.

§ 2. _The Inquisition in Italy._

Cardinal Caraffa (afterwards Pope Paul IV.), the relentless enemy of the Reformation, seeing the success of this Spanish Inquisition in its extermination of heretics, induced Pope Paul III. to consent to a reorganisation of the papal Inquisition in Italy on the Spanish model, in 1542. The Curia had become alarmed at the progress of the Reformation in Italy. They had received information that small Protestant communities had been formed in several of the Italian towns, and that heresy was spreading in an alarming fashion. Caraffa declared that "the whole of Italy was infected with the Lutheran heresy, which had been extensively embraced both by statesmen and ecclesiastics." Ignatius Loyola and the Jesuits highly approved of the suggestion, and they were all-powerful with the Cardinal Borromeo, the pious and trusted nephew of the Pope. In 1542 the Congregation of the Holy Office was founded at Rome, and six Cardinals, among them Cardinals Caraffa and Toledo, were named Inquisitors-General, with authority on both sides of the Alps to try all cases of heresy, to apprehend and imprison suspected persons, and to appoint inferior tribunals with the same or more limited powers. The intention was to introduce into this remodelled papal Inquisition most of the features which marked the thoroughness of the Spanish institution. But the jealousy of the Popes prevented the Holy Office from exercising the same independent action in Italy as in Spain. The new institution began its work at once within the States of the Church, and was introduced after some negotiations into most of the Italian principalities. Venice refused, until it was arranged that the Holy Office there should be strictly subject to the civil authorities.

Although modelled on the Spanish institution, the work of the Holy Office in Italy never exhibited the same murderous activity; nor was there the same need. The Italians have never showed the stern consistency in faith which characterised the Spaniards. It was generally found sufficient to strike at the leaders in order to cause the relapse of their followers. Still the records of the Office and contemporary witnesses recount continuous trials and burnings in Rome and in other cities. In Venice, death by drowning was substituted for burning. The victims were placed on a board supported by two gondolas; the boats were rowed apart, and the unfortunate martyrs perished in the waters. The Protestant congregations which had been formed in Bologna, Faenza, Ferrara, Lucca, Modena, Naples, Siena, Venice, and Vicenza were dispersed with little or no bloodshed. A colony of Waldenses, settled near the town of Cosenza in the north-central part of Calabria, were made of sterner stuff. Nothing would induce them to relapse, and they were exterminated by sword, by hurling from the summits of cliffs, by prolonged confinement in deadly prisons, at the stake, in the mines, in the Spanish galleys. One hundred elderly women were first tortured and then slaughtered at Montalto. The survivors among the women and children were sold into slavery. Such was the work of the Counter-Reformation in Italy, and the measures to which it owed much of its success.

§ 3. _The Index._

Leaders of the Counter-Reformation in Italy like Popes Paul IV. and Pius V. were determined on much more than the dispersion of Protestant communities and the banishment or martyrdom of the missionaries of Evangelical thought. They resolved to destroy what they rightly enough believed to be its seed and seed-bed--the cultivation of independent thinking and of impartial scholarship. They wished to extirpate all traces of the Renaissance. In the fifteenth and first half of the sixteenth centuries, Italy had been "the workshop of ideas," the _officina scientiarum_ for the rest of Europe. The Inquisition, in Italy as in Spain, attacked the Academies, the schools of learning, above all the libraries in which the learning of the past was stored, and the printing-presses which disseminated ideas day by day. They had the example of Torquemada before them, who had burnt six thousand volumes at Salamanca in 1490 on pretence that they taught sorcery.

It was no new thing to order the burning of heretical writings. This had been done continuously throughout the Middle Ages. The episcopal Inquisition, the Universities, the papal Inquisition, had all endeavoured to discover and destroy writings which they deemed to be dangerous to the dogmas of the Church. After the invention of printing such a method of slaying ideas was not so easy; but the ecclesiastical authorities had tried their best. The celebrated edict of the Archbishop of Mainz of 1486, prompted by the number of Bibles printed in the vernacular, and trying to establish a censorship of books, may be taken as an example.[725]

Pope Sixtus IV. in 1547 had ordered the University of Köln to see that no books (_libri, tractatus aut scripturæ qualescunque_) were printed without previous licence, and had empowered the authorities to inflict penalties on the printers, purchasers, and readers of all unlicensed books. Alexander VI. had sent the same order to the Archbishops of Köln, Mainz, Trier, and Magdeburg (1501). In a _Constitution_ of Leo X., approved by the Lateran Council of 1515, it was declared that no book could be printed in Rome which had not been expressly sanctioned by the _Master of the Palace_, and in other lands by the Bishop of the diocese or the Inquisitor of the district; and this had been homologated by the Council of Trent.[726] From its reorganisation in 1543 the papal Inquisition in Rome had undertaken this work of censorship.

Outside the States of the Church the suppression of books and the requirement of ecclesiastical licence could only be carried out through the co-operation of the secular authorities; and they naturally demanded some uniformity in the books condemned. This led to lists of prohibited books being drawn up--as at Louvain (1546 and 1550), at Köln (1549), and by the Sorbonne, who managed the Inquisition for the north of France (1544 and 1551). Pope Paul IV. drafted the first papal Index in 1559. It was very drastic, and its very severity prevented its success.[727] It was this _Index Librorum Prohibitorum_ which was discussed by the Commission appointed at the Council of Trent.[728]

The Commission drafted a set of ten rules to be followed in constructing a list of prohibited books, and left the actual formation of the Index to the Pope. This new Index (the Tridentine Index) was published by Pope Pius IV. in 1564. His successor, Pius V., appointed a special Commission of Cardinals to deal with the question of prohibited books. It was called the Congregation of the Index, and although distinct from the Inquisition, worked along with it. Its work was done very thoroughly. Italian scholarship was slain so far as the peninsula was concerned. The scholarship of Spain and Portugal was also destroyed. Learning had to take shelter north of the Alps and the Pyrenees. So thoroughly was the work of prohibition carried out, so many difficulties beset even Roman Catholic authors, that Paleario called the whole system "a dagger drawn from the scabbard to assassinate all men of letters"; Paul Sarpi dubbed it "the finest secret which has ever been discovered for applying religion to the purpose of making men idiots"; and Latini, a champion of the Papacy, declared it to be a "peril which threatened the very existence of books."

The rules for framing the Index, drafted by the commission of the Council of Trent, are curious reading. The writings of noted Reformers, of Zwingli, Luther, and especially of Calvin, were absolutely prohibited. The Vulgate was to be the only authorised version of the Scriptures, and the only one to be quoted as an inspired text. Scholars might, by special permission of their ecclesiastical superiors, possess another version, but they were never to quote it as authoritative. Versions in the vernacular were never to be quoted. Bible Dictionaries, Concordances, books on controversial theology, had to pass the strictest examination at the hands of the censors before publication. The censors were directed to examine with the utmost care not merely the text, but all summaries, notes, indexes, prefaces, and dedications, searching for any heretical phrases or for sentences which the unwary might be tempted to think heretical, for all criticisms on any ecclesiastical action, for any satire on the clergy or on religious rites. All such passages were to be expunged.

North of the Alps the Index had small effect. It was impotent in lands where the Reformation was firmly established; and in France, papal Germany, and north Italy a class of daring colporteurs carried the prohibited tracts, Bibles, and religious literature throughout the lands.

The tremendous powers of suppression set forth in the Tridentine rules could not avoid doing infinite mischief to thought and scholarship, even if placed in the hands of qualified and well-intentioned men. But the censors were neither capable nor high-minded. Scholars refused the odious task. Commentaries on the Fathers were read by men who knew little Latin, less Greek, and no Hebrew. They were discovered extorting money from unfortunate authors, levying blackmail on booksellers, listening to the whispers of jealous rivals.

So effectually was learning slain in Italy, that when the Popes at the close of the sixteenth century strove to revive the scholarship of the Church and to gather together at Rome a band of men able to defend the Papacy with their pens, these scholars had to work under immense disabilities. Baronius wrote his _Annals_, and Latini edited the Latin Fathers, both of them ignorant of Greek, and both harassed by the censorship.

Some of the more distinguished leaders of the Counter-Reformation saw the dangers which lurked in this system of pure suppression. The great German Jesuit, Canisius, who did more than any other man for the maintenance and revival of the Roman Catholic Church in Germany, pointed out that destruction was powerless to effect permanent good. The people must have books, and the Church ought to supply them. He laboured somewhat successfully to that end.

§ 4. _The Society of Jesus and the Counter-Reformation._

Neither the Inquisition nor the Index account for the Counter-Reformation. Repression might stamp out Reformers in southern Europe; but faith, enthusiasm, unselfish and self-denying work were needed to enable the Roman Church to assume the offensive. These were supplied to a large extent by the devoted followers of Ignatius Loyola.

Roman Catholicism reached its ebb during the pontificate of Pius IV. It stood everywhere on the defensive, seeing one stronghold after another pass into the hands of a victorious Protestantism. Pius V., his successor, was the first fighting Pope of the new Roman Catholicism. He had behind him the reorganisation effected by the Council of Trent; the Roman Catholic revival of mediæval piety of which Carlo Borromeo, Philip Neri, and Francis de Sales were distinguished types; the Inquisition and Congregation of the Index; and, above all, the Company of Jesus. Romanism under his leadership boldly assumed the offensive.

In 1564 it seemed as if all Germany might become Protestant. The States which still acknowledged the Papacy were honeycombed with Protestant communities. Bavaria, the Rhine Provinces, the Duchy of Austria itself, were, according to contemporary accounts, more than half-Protestant. Nearly all the seats of learning were Protestant. The Romanist Universities of Vienna and Ingolstadt were almost deserted by students. Under the skilful and enthusiastic leadership of Peter Canisius, the Jesuits were mainly instrumental in changing this state of things. They entered Bavaria and Austria. They appeared there as the heralds and givers of education, and took possession of the rising generation. They established their schools in all the principal centres of population. They were good teachers; they produced school-books of a modern type; the catechism written by Canisius himself was used in all their schools (it transplanted into Romanism the Lutheran system of catechising); they charged no fees; they soon had the instruction of the Roman Catholic children in their hands. The astonished people of town and country districts began to see pilgrimages of boys and girls, conducted like modern Sunday-school treats, led by the good fathers, to visit famous churches, shrines, holy crosses, miraculous wells, etc. The parents were induced to visit the teachers; visits led to the confessional, and the confessional to the directorate. Then followed the discipline of the _Spiritual Exercises_, usually shortened to suit the capacities of the penitents. Whole districts were led back to the confessional--the parents following the children.

The higher education was not neglected. Jesuit colleges founded at Vienna and Ingolstadt peopled the decaying universities with students, and gave them new life. Student associations, on the model of that founded by Canisius at Köln, were formed, and were affiliated to the Company of Jesus. Pilgrimages of students wended their way to famous shrines; talented young men submitted their souls to the direction of the Jesuit fathers, and shared in the hypnotic trance given by the course of the _Spiritual Exercises_. A generation of ardent souls was trained for the active service of the Roman Church, and vowed to combat Protestantism to the death.

The Company had another, not less important, field of work. The Peace of Augsburg had left the management of the religion of town or principality in the hands of the ruling secular authority. The maxim, _Cujus regio ejus religio_, placed the religious convictions of the population of many districts at the mercy of one man. Many Romanist Princes had no wish to persecute, still less to see their principalities depopulated by banishment. Some of them had given guarantees for freedom of conscience and limited rights of worship to their Protestant subjects. The Jesuits set themselves to change this condition of things. They could be charming confessors and still more delightful directors for the obedient sons and daughters of the Papacy. They were invited to take charge of the souls of many of the Princes and especially of the Princesses of Germany. They set themselves to charm, to command, and, lastly, to threaten their penitents. Toleration of Protestants they represented to be the unpardonable sin. They succeeded in many cases in inducing Romanist rulers to withdraw the protection they had hitherto accorded to their Protestant subjects, who, if they stood firm in their faith, had to leave their homes and seek refuge within a Protestant district.

Thus openly and stealthily the wave of Romanist reaction rolled northwards over Germany, and district after district was won back for the Papacy. This first period of the Counter-Reformation may be said to end with the sixteenth century; the second, which included the Thirty Years' War, lies beyond our limit.

The savage struggle in France, culminating in the Massacre of St. Bartholomew, did not belong to the New Roman Catholicism, and lay outside of what may be called the Counter-Reformation proper. The force of this new aggressive movement was first felt in the formation of the Holy League, which had for its object to prevent Henry of Navarre from ascending the throne of France. The League was the symbol in France of this Counter-Reformation. The Jesuits never attained a preponderating influence in that country until the days of Marie de Medici; but they were the restless and ruthless organisers of the Holy League. The Jesuit fathers, Auger, Henri Saumier, and, above all, Claude Matthieu, called the _Courrier de la Ligue_, worked energetically on its behalf. The Company issued tracts from their printing-presses asserting the inalienable rights of the people to govern and therefore to choose their rulers. They taught that while God had given spiritual power into the hands of one man, the Pope, He had bestowed the secular power on the many. Kings, they asserted, do not reign by any divine right of hereditary succession, but by the will of the people and of the Pope. Hence all Romanist France was justified in setting aside the King of Navarre and putting in his place the Cardinal of Bourbon, his uncle.

The arguments they laid before the English people were based on principles altogether different, even contradictory. There they extolled hereditary and legitimate succession. Elizabeth was illegitimate, and Mary of Scotland had divine rights to the throne of England. It is needless to relate the efforts made by the leaders of the Counter-Reformation to bring England back to the Papacy--the College at Douai, the English College at Rome, both erected to train missionaries for service against the heretical Queen; the mission of the Jesuits, Parsons and Campion. The student of history can scarcely fail to note one thing,--that the sailing of the Spanish Armada marks the flood-tide of the first period of the Counter-Reformation. After the ruin of the great fleet the first wave of the reaction seems to have spent itself. The League failed in France, and Henry IV. secured the rights of his Protestant subjects in the Edict of Nantes. The Hollanders emerged triumphant from their long war of liberation. Even in Germany the defeat of the Armada dates in a rough way the end of the impetus of the Romanist reaction. The German Protestants assumed the offensive again, and an energetic and aggressive Calvinism redeemed the halting character of the Lutheran Reformation.

Mr. Symonds, in his brilliant sketches of the forces at work to make the Romanist reaction, thinks that the part of the Jesuits in the Counter-Reformation has rather been exaggerated than insufficiently recognised. "Without the ecclesiastical reform which originated in the Tridentine Council; without the gold and sword of Spain; without the stakes and prisons of the Inquisition; without the warfare against thought conducted by the Congregation of the Index,--the Jesuits alone could not have masterfully governed the Catholic revival."[729] This is perhaps true; but what would all these things have come to apart from the activity of the Company of Jesus? They were little better than the mechanism to which the enthusiasm and the indomitable work bred from enthusiasm gave the soul. Stern, relentless, savage repression can do much. It can make a desert and call it peace; but it cannot requicken with renewed life. The gentle piety of Carlo Borromeo, the sweet languishing tenderness of Francis de Sales, the revived mediæval mysticism discernible in the Romanist reaction, had neither the religious depth nor the endurance needed for the times. Ignatius breathed the Spanish spirit, at once wildly visionary and intensely practical, into his Company, and they transfused it throughout the Church of the Counter-Reformation--the exalted devotion, the tenacity which no reverses could wear out, and the unquenchable religious hope. They ruled it as the soul governs the body.

It was the time of Spanish domination. Spain grasped the New World and hoped to subdue the Old. Her soldiers were the best in Europe. They dreamed of nothing but conquests. The Jesuits brought the Spanish spirit into the Church. Others might scheme, and wish, and wonder. They worked. They reaped the harvest which hard and unremitting labour gathers in every field. It was not for nothing that Adrian and other papal statesmen dubbed Luther another Mahomet; the word kindled in every Spanish breast the memory of their centuries of war with the Moslems and its victorious ending. If the gold and sword of Spain were at the service of the Counter-Reformation, it was the Spanish spirit incarnate in the Company of Jesus that made such dry bones live.

We must remember that in the first period of the Romanist reaction we have to do with the Jesuits of the sixteenth century, and must banish from our minds the history of the Order in the two centuries that follow. Its worst side had scarcely appeared. Its theory of Probabilism, by which directors were trained to transform all deadly sins, even murder, adultery, and theft, into venial offences, and casuistry became a method for the entire guidance of souls, belonged to a later period. It was not till the seventeenth century that the forgiveness of sins had been reduced by them to a highly refined art. Their shameless neglect of religion and morality, when the political interests of the Church and of the Society seemed to require it, was also later. What the depressed Romanists of the sixteenth century saw was a body of men whom no difficulties daunted, who spent themselves in training boys and girls and in animating them with religious principles; who persuaded boys and youths to attend daily Mass, to resort to monthly confession, to study the articles of their faith; who elevated that obedience, which for generations they had been taught was due to the earthly head of the Church, into a sublime religious principle.

All this the Romanism of the Counter-Reformation owed to those three unknown men, who crept into Rome through the Porto del Popolo during Easter 1538 to beg Pope Paul III. to permit them and their companions to enroll themselves in a new Order, for the defence of the faith.

It is true that men can never get rid of their personal responsibility in spiritual things, but multitudes will always attempt to cast the burden upon others. In all such souls the spirit of the Counter-Reformation lives and moves and has its being, and they are sustained, consciously or unconsciously, by that principle of blind obedience which its preachers taught. It is enough for us to remember that no weakened sense of personal responsibility and no amount of superstitious practice can utterly quench the conscience that seeks its God, or can hinder that upward glance to the Father in heaven which carries with it a living faith.

INDEX.

Aare, The, Swiss river, boundary between the Provinces of Mainz
and Besançon, 23.

_Abjuration, Act of_, declaration of Dutch Independence, 267.

Abjuration of Papal Supremacy by the Church of England, 332.

_Act of Restraint of Appeals_ (England), 329.

_Act abolishing Diversity of opinion_ (England), 348.

_Act of Uniformity_ (Edward VI.), _The First_, 357, 360.

_Act of Uniformity_ (Edward VI.), _The Second_, 363.

_Act de heretico comburendo_, 374.

_Act of Uniformity_ (Elizabeth), 390 _ff._, 395, 401 _f._, 403, 419.

_Act of Supremacy_ (Elizabeth), 390 _ff._, 393 _f._, 397, 401, 408 _f._

Acts completing England's secession from Rome, 331.

Acts of Henry VIII. revived by Elizabeth, 393 and _n._

Adda, The (Val Tellina), 50.

Adrian VI., his ideas of the need of reformation, 496;
a Dutch Ximenes, 497;
an Inquisitor, 497;
in Rome, 497;
tries to reform the _Curia_, 498;
the martyr of the Spanish Reformation, 499;
failure in life, success after death, 500; 494, 610.

_Advertisements_ of Archbishop Parker, 406, 418 _n._

Advoyer, The, the chief Magistrate of Bern, 41 _n._

Agen, Reformed church at, 166.

Agrarian troubles in England, 345, 359, 387.

Agrippa, Cornelius, 64 _n._

Aigle, a district of the Pays de Vand, 67;
Farel at, 67, 69.

Albert of Brandenburg, 3.

Alcala, College at, 491 _f._, 537.

Alciat, André, lecturer in Law, 95.

Aleander, Hieronymus, Papal Legate at Worms, in the Netherlands, 229.

Alençon, The Duke of, Francis, till 1574, then Duke of Anjou,
179 _n._, 203.

Alexander, of Arles, Peter, 358.

Alva, Fernando Alvarez de Toledo, Duke of, 193, 255 _f._, 259, 262.

Amboise, Town of, 146, 310;
Conspiracy of, 176;
Edict of, 192.

Ammonius, Andreas, Latin secretary to Henry VIII., 316.

Amsterdam, 236, 239.

Anabaptists, The, outside the Peace of Augsburg, 5;
in Zurich, 35;
in the Netherlands, 224 _ff._;
their origin, 235, 423, 432 _ff._;
places of refuge, 238, 451;
attempts to gain a town in the Netherlands, 238 _f._;
old mood of describing, 430 _f._, 431 _n._;
connection with the social revolt, 432;
with the _Brethren_, 432;
their organisation, 435;
their hymns, 435, 449 _ff._;
their strong individuality, 437;
views on _Passive Resistance_, 438;
their evangelists, 439;
repudiated a State Church, 442;
their "separation" from the world, 443, 461;
persecutions, 236 _ff._, 445;
in Switzerland, 445 _f._;
in Münster, 459 _ff._;
polygamy among, 463 _ff._;
their views on Marriage, 464.

Andelot, Francis de, brother of Admiral Coligny, 172, 194.

Anduze, Huguenot stronghold, 201.

Angeles, Francisco de los, and Luther 495.

Angers, Reformed church at, 166.

Anhalt becomes Calvinist, 3.

Anna Reinhard and Zwingli, 36.

_Annates_ (England), 328, 331.

Anne of Cleves, 342, 347, 349.

Anti-Trinitarians, 422, 424 _f._

Antoine de Bourbon, titular King of Navarre, 20, 172, 175, 178, 181,
186, 192. See Bourbon.

Antwerp, 234, 254 _f._

_Apology, The_, of William of Orange, 267.

_Apostles, The Twelve_ (nickname), 252.

Apostolic Tribunal (Inquisition), The, 598.

Appenzell (Swiss Canton), 22, 46, 49.

Aquila, Bishop of, Ambassador of Philip II., 386.

_Archeteles_ (treatise by Zwingli), 33.

_Areopagitica, The_, 13.

Armada, Destruction of the Spanish, 212.

Arran, the Earl of, 281, 283, 298 _n._

Arthur, Prince of Wales, married to Catharine of Aragon, 322.

_Articles of Geneva_, 105 _ff._, 124.

_Articles, The Ten_, 333 _ff._

_Articles, The Six_, 348 _f._, 355, 358.

_Articles, The Forty-two_, 363, 411.

_Articles, The Thirty-eight_, 414 _f._

_Articles, The Thirty-nine_, 363, 411 _ff._, 415, 418.

_Articles of the order and government of the Church, The_, 417.

_Articles, The Twenty-one_ (Anabaptist), 459, 465.

_Articles, The Twelve_ (The Apostles' Creed), 518.

Arundel, the Constitutions of Thomas, 337.

Assembly of Notables (France), 177.

_Attrition_ and _Contrition_, as defined at the Council of Trent, 584.

Aubenas, Huguenot stronghold, 201.

Aubigny, Reformed church at, 166.

Augsburg, Peace of, Elizabeth's desire to take advantage of, 397,
405 _n._, 408, 414.

_Augsburg Confession_, 124, 341, 397, 415, 576.

_Augsburg Interim_, 567; 20.

Augsburger, Jacob, Reformer of Mühlhausen, 43.

_Aventuriers, Les_, in France, 144.

Aytta, Vigilius van, member of the Council of State for the
Netherlands, 243.

_Babylonian Captivity of the Church of Christ_, 334, 494.

Baden (Switzerland), Diet at, 47.

Bale, John, 318.

_Band subscrivit by the Lords_, 289.

_Baptism, Ceremony of_, according to the Reformed rite, 69;
first instance in Geneva, 83;
Anabaptist mode of administering, 435;
mode in Münster, 461.

_Baptism, Doctrine of_, defined at the Council of Trent, 581.

Barcelona, Ladies of, Ignatius' earliest disciples, 533, 561.

Barlaymont, Baron de (Netherlands), 243, 250, 255.

Barnes, Dr. Robert (England), 18, 340, 349.

Barricades, the day of (France), 211.

Barry, Godfrey de, Seigneur de la Renaudie (France), 175.

Basel, Bishopric of, 23, 64.

Basel, Town of, the Reformation in, 38;
accepts Calvinism, 60;
regulation of morals in, 109; 22, 25, 122.

Bastille, The, used as a prison for Protestants, 164.

_Bauny, qui tollit peccata mundi per definitionem_, 556.

Bavaria, 48;
Anabaptists in, 449.

_Bearnese_, The, Henry IV. of France, 218.

_Beatæ_, Spanish Mystics, 530.

Beaton, David, Archbishop of St Andrews, Cardinal, 282 _f._, 345 _n._

Beatus, Rhenanus, Humanist, 18 _n._

Béda, Noël, leader of the Romanist party in the University of Paris,
94, 535.

_Beggars, The_, 250 _ff._ See _Wild-Beggars_, _Sea-Beggars_.

_Bekentones des globens und lebens der gemein Criste zu Monster_, 464.

Benedictines, Reformation among the, 509.

_Bentheim Confession_, 4 _n._

Ber, Hans, Anabaptist evangelist, 439.

Bern, The Reformation in, 40;
_The Ten Theses_ of, 42, 45 _f._, 103;
protects Swiss Protestants, 45, 63;
seeks to evangelise Western Switzerland, 63, 66, 103 _f._;
Liturgy of, in use in French Switzerland, 69, 117, 118 _ff._;
demands a Public Disputation at Lausanne, 70;
Synod at, 73;
protects the Evangelicals of Geneva, 79 _f._;
conquers the Pays de Vaud, 89;
regulation of morals in, 109;
commanding position in Western Switzerland, 116;
_Consistory_ of, 117 _ff._;
intercedes with Geneva on Calvin's behalf, 121 _ff._; 22, 48, 113,
129.

Bernard, Jacques, minister at Geneva, 131 _n._

Berquin, Louis, a French Lutheran, 18, 143.

Besançon, Archiepiscopal Province of, 23.

Bèze, Théodore de (Beza), 95, 155, 313;
at Poissy, 186 _ff._

Bible, The English, 335, 337 _ff._, 389.

Biel or Bienne (Swiss Canton), 46;
becomes Calvinist, 60.

_Bishops' Book, The_, 10, 319, 336.

Blaarer (Blauer), Ambrose, 43, 47.

Blandrata, Giorgio, Anti-Trinitarian, 426.

_Blast ... against the monstrous Regiment of Women_, 292, 296.

_Blaurock_ (Brother Jörg), 446 _f._

Blois, town of, 146, 166.

_Bloody Tribunal, The_, 255.

Boabdilla, Nicholas, Jesuit, 537, 557.

Bockelson, Jan (Jan of Leyden), arrived at Münster, 459;
leader in Münster, 463 _ff._;
introduced polygamy 465 _ff._

Bocquet, Christopher, a Dominican preacher in Geneva, 75;
called a _Lutheran_ preacher, 75 _n._

Boekbinder, Bartholomaeus, disciple of Jan Matthys, 459.

Boleyn, Anne, 324, 331.

Bolsec, Jerome (Geneva), 130.

Bonner, Edmund, Bishop of London, 369, 374 _f._, 380 _f._, 389.

_Book of Common Order, The_ (Scotland), 306.

_Book of Communion, The_ (England), 356.

_Book of Discipline, The First_ (Scotland), 307.

Books, Index of Prohibited. _See Index._

Borgia, Francis, Duke of Candia, a Jesuit, 556.

Borromean League (Switzerland), 60.

Borromeo, Carlo, Cardinal, 60, 595.

Bourbon, _Antoine_ de (1518-1562), Duke of Vendôme, and through his
wife, Jeanne d'Albret, titular King of Navarre, 20, 172, 175,
178, 181, 186, 192.
_Louis_ de, brother of Antoine, Prince of Condé (1530-1569),
Bourbon: married (1) Eléanor de Roye, (2) Françoise d'Orléans,
172, 175, 178 _f._, 187, 190 _f._
_Charles_ de, brother of Antoine (1523-1590), Cardinal de Bourbon,
chosen King by the League as Charles X., 209, 216, 212 _f._
_Henry_, son of Antoine and Jeanne d'Albret, King of Navarre and
King Henry IV. of France (1163-1610), recognised as leader of
the Huguenots, 194;
married to Marguerite de Valois, 197;
becomes heir to the French throne, 206;
declared by the Pope incapable of succeeding, 208;
at Tours with Henry III., 214;
succeeds as Henry IV., 216;
his _Declaration_, 217;
becomes a Roman Catholic, 219 _f._;
grants the Edict of Nantes, 221.
_Henry_ de (1552-1588), son of Louis of Condé and Eléanor de Roye,
195, 204, 208.
_Antoinette_ de (1494-1583), aunt of Antoine de Bourbon, married
Claude, Duke of Guise, the mother of the Guises, 190.

Bourg, Antoine du, the Chancellor, 146;
the martyr, 160, 170, 174 _f._

Bourges, Calvin at, 95;
church at, 166; 249.

Breda, 249.

Brederode, Henry, Viscount, 249 _f._

Bremen becomes Calvinist, 3.

_Bremen Consensus_, 4 _n._

Brès, Guido de, drafted the _Belgic Confession_, 272.

_Brethren, The_, 432 _f._, 434, 440, 445.

_Brethren of the Common Lot, The_, 226, 228.

_Brethren and Sisters of the Free Spirit, The_, 441.

Briçonnet, Guillaume, Bishop of Meaux, 11, 141 and _n._

Brill (Brielle) taken by the _Sea-Beggars_, 260.

Broet, Paul, the Jesuit, 537.

Brooks, James, Bishop of Gloucester, 378, 380.

Bruno, Giordano, 423.

Bucer, Martin, Reformer of Strassburg, 43, 73, 149, 358, 507, 519.

Buchanan, George, 281, 533 and _n._, 556.

Budé, Guillaume (Budæus), 12, 95.

Buenzli Gregory, teacher of Zwingli, 25.

Bullinger, Henry, successor to Zwingli in Zurich, on ecclesiastical
excommunication, 111;
influence in England, 360, 364, 402 and _n._, 437; 60.

Burgundy. See _Charles the Bold_.

Busche, Hermann von dem, of Marburg, 457.

Cachi, Jean, Rom. Cath. in Geneva, 86.

_Caffard_, 80.

_Cahiers_, list of grievances presented to the States-General, 182,
185.

Calvin (Cauvin), Jean, "atrocious mysteries of," 1 _n._, 415;
doctrine of the Holy Supper, 58 ff., 412;
on _substance_ and _presence_, 59, 412;
preachers trained by, 71;
youth and education, 92 _ff._;
at the Colleges de la Marche and Montaigu, 93;
at the College Fortet, 95;
at Orleans and Bourges, 95;
conversion, 95, 97;
edition of Seneca's _De Clementia_, 12, 96;
knowledge of the Classics and of Patristic, 96, 104, 109;
joined the Protestant community in Paris, 97;
writes the _Discourse on Christian Philosophy_, delivered by
Nicolas Cop before the University of Paris, 98;
in Basel, 99;
in Geneva with Farel, 102 _ff._;
at the _Disputation_ at Lausanne, 103;
aimed at restoring the ecclesiastical usages of the first three
centuries, 109;
his idea of ecclesiastical discipline, 108 _ff._;
believed that the secular power should enforce ecclesiastical
sentences, 110;
his views of ecclesiastical discipline not adopted by Geneva,
112;
his _Catechisms_, 113, 306;
his _Confession_ sworn to by the Genevese, 115;
opposition to, in Geneva, 115-124;
accused of heresy, 116;
and the _Ceremonies of Bern_, 118 _ff._;
at the _Synod of Lausanne_, 118 _f._;
banished from Geneva, 74 _n._, 120;
at the _Synod of Zurich_, 122;
signs the _Augsburg Confession_, 124;
settles at Strassburg, 124;
asked to return to Geneva, 125 _f._;
returns, 127;
work in Geneva, provides a trained ministry, 132;
plans for education, 133;
influence on the French Protestant Church, 153 and _n._, 158;
fond of Children, 154;
as a writer of French prose, 155 and _n._;
a democrat, 155 _f._;
value of his theology for the Reformation, 156;
influence on the organisation of the French Church, 164;
discourages rebellion in France, 175;
writes against iconoclasm, 183, 191;
Renan and Michelet on, 159;
influence on the Scottish Church, 305;
at the _Regensburg Conference_, 523 _f._; 8 _ff._, 12, 16, 27, 138,
147 _f._, 305, 514, 557, 577.

Cambridge, 17, 276, 320.

Campeggio, Thomas, Bishop of Feltre, a Cardinal, in England,
323 _ff._;
proposed that the Princess Mary should marry her half-brother, the
Duke of Richmond, 323;
at the Council of Trent, 570.

Canisius, Peter, a Jesuit, 557 _ff._, 591, 595, 605 _f._

Canon Law in the Elizabethan Church, 417 _f._

Canus, Alexandre, Reformed preacher in Geneva, 79.

Cany, Madame de, 158.

Capistrano, John of, a revival preacher in the Abruzzi, 502.

Capito, Wolfgang, 38, 43, 64 _n._, 453, 456.

Capucins, a reformation of the Franciscans, 507 _f._

Caraffa, Giovanni Pietro, Cardinal and later Pope Paul IV., member of
the _Oratory of Divine Love_, 505;
the _Theatines_, 509 _f._;
character and training, 515;
an Inquisitor, 601;
his conduct as Pope, 585 _f._; 510, 545.

Carlyle, Thomas, on the Thirty Years' War, 2.

Caroli, Pierre, accuses Calvin of heresy, 116.

Carvajal, Juan de, Cardinal, 497.

_Cassel, Confession of_, 3, 4 _n._

Castellio, Sebastian, 130.

_Catechism, The Racovian_, 473, 477.

_Catechism of the Brethren, The_, 433.

Catechisms of the Reformed Church, the _Heidelberg_, 3, 4 _n._, 306;
Calvin's, 113, 306;
Craig's, 306.

Catharine of Aragon, 321 _ff._, 324, 330, 342, 388.

Catherine de' Medici, wife of Henry II. of France, begins to reign,
178;
her children, 179 _n._;
and ladies' side-saddle, 180 _n._;
at Poissy, 186 _ff._;
leader of the Romanist party in France, 192;
matrimonial policy, 196;
dies, 214; 173, 177, 180, 195, 211, 313.

_Cas communes_ and _cas privilégiés_, 162.

Cauvin, Gerard, father of Calvin, 92 _ff._; 95.

Cecil, Sir William, afterwards Lord Burghley, 19, 292, 295, 297 _ff._,
311 _f._, 386 _f._, 396.

_Ceremonies of Bern The_, 118 _ff._

Cervini, Marcello, Cardinal de Santa Croce, Legate at the Council of
Trent, 566, 568 _ff._

Chablais, District of, 117.

Chambéry, 65.

_Chambre Ardente, The_, 162, 169, 290.

Chandieu, Antoine de, minister at Paris, 167.

Chapuis, Jean, Romanist in Geneva, 86.

Chapuys, Eustace, Ambassador of Charles V. in England, 330, 369.

Charles V., Emperor of Germany, disapproved of the Bern _Disputation_,
41;
how he inherited the Netherlands, 225;
consolidates the Netherlands, 226 _ff._;
establishes the Inquisition there, 229;
increasing severity towards Protestants, 231;
Lutherans among his family, 233;
abdicates at Brussels, 240;
and Philip II., 240 _f._;
persuaded that Protestants and Romanists may be re-united, 518, 523,
567; 225, 327, 358, 368 _f._, 371, 377, 496 _f._, 581.

Charles IX., King of France, 178, 186, 196, 198, 203 _f._

"Charles X.," the League King of France. See _Bourbon_.

Charles the Bold, Duke of Burgundy, 22 _f._, 26, 225.

_Chateaubriand, Edict of_, 161 _f._, 169, 296.

_Châtelet, The Grand_ and _the Petit_, prisons in Paris, 164.

_Christian Civic League_ (Protestant), 48, 51.

_Christian Philosophy, Discourse on_, 98.

_Christian Union, The_ (Romanist), 48.

_Christianæ Religionis Institutio_. See _Institutio_.

_Church_, Calvin's _Doctrine of the_, 7, 110, 129.

_Church, Doctrine of the_, among the Anabaptists, 445.

_Church, Doctrine of the_, among the Socinians, 480 _f._

_Church, Doctrine of the_, at the Regensburg Conference, 521 _f._

_Classis_, ecclesiastical court in Dutch Church, 271.

Clement, Jacques, assassinates Henry III., 215 _f._

Clement VII. See Popes.

Clergy, dissolute lives at Geneva, 90 _n._;
disliked in England, 319, 326.

Codure, Jean, The Jesuit, 537.

Cognac, a Huguenot stronghold, 194 _f._

Colleges in Paris, de la Marche, 93;
de Ste Barbe, 98, 533 and _n._;
de Montaigu, 94 _f._, 533;
Fortet, 95;
de Navarre, 97 _n._

Colleges founded in Spain by Ximenes, 491.

Colleges, French, seed-beds of the Reformation, 151.

Colet, Dean, 319, 334.

Coliguy, Gaspard de, Admiral of France, at the _Assembly of Notables_,
177;
at the States-General, 182;
at Poissy, 186;
in La Rochelle, 194 _f._;
attempted assassination of, 197;
murdered by Guise, 199; 172, 184, 191, 196.

_Colloquy_, an ecclesiastical court in the French Protestant Church,
168.

Colloquy at Marburg, 50.

Colloquy at Poissy, 20, 186 _ff._

Colonna, Vittoria, 505 _f._, 508, 545, 559, 587 _n._

Colporteurs, French Protestant, 152.

_Commentary on the Psalms_, Calvin's, 97, 101.

_Communism_ among the Anabaptists, 438, 457, 461 _f._

Como, Lake of, 50.

_Company of Jesus, The_, the beginnings of the, 546, 548 _f._;
its constitution, 550 _f._, 551 and _n._;
power in the hands of the General, 552 _f._;
limitations to his power, 553;
rapid spread of the Order, 563;
and the Council of Trent, 595;
and the Counter-Reformation, 606;
and education, 607.

_Compromise, The_ (Netherlands), 249.

_Complutensian Polyglot, The_, 492.

_Conciergerie_, Huguenot Prison in Paris, 164.

Concordat, The Spanish, of 1482, 491.

Conference at Westminster, 20, 400 _ff._

Confession, Augsburg, 1, 341, 415, 576.

Confessions of the Reformed Churches, 3, 4 _n._, 6 _n._;
_Consensus Tigurinus_, 60;
_Confession of Genecu_, 114;
_Confession of Waldenses of the Durance_, 119;
the _Belgic Confession_, 272 _f._;
the Scots' Confession, 300, 302 _f._;
the _Confession of the French Church_, 167 _f._;
_Helvetic Confession_ (Second), 413.

_Congregation, The_ (in the Scottish Reformation Church), 289, 290,
299 _f._

_Congregation, The_ (in Western Switzerland), 105 _n._

_Congregation of the Holy Office, The_ (Inquisition), 601.

_Congregation of the Index, The_, 604 _f._

_Consilium ... de emendenda ecclesia_, 510.

_Consilium ... super reformatione sanctæ Romanæ Ecclesiæ_, 511.

Consistorial ecclesiastical organisation, 4, 7.

_Consistory_, of Bern, 117, 122;
of Geneva, 128 _f._;
in the French Church, 165 _f._;
in the Dutch Church, 270 _ff._

Constance, Bishop of, 30 _f._, 33, 34, 41, 47;
bishopric of, 23;
City of, 47 _f._;
Lake of, 48.

_Consulta_, the confidential advisers of the Regent of the
Netherlands, 243 _f._

Contarini, Gasparo, Senator of Venice and Cardinal, Member of the
_Oratory of Divine Love_, 505;
character and training, 513;
and Calvin, 514;
sent as Legate to Germany, 516 _ff._;
at the Regensburg Conference, 519 _ff._;
returns to Italy, 524.

Continental Divines in England, 358 and _n._

Convocation (England), 327, 329, _f._, 355, 363 _f._, 390, 411, 416,
418.

Cop, Nicolas, 12, 95, 98, 145.

_Cope_, 403 _f._ _n._, 406 and _n._, 407.

Coraut, Elie, the blind preacher of Geneva, 74 _n._, 119 and _n._, 120.

Cordier, Mathurin, teacher of Calvin, 93 and _n._, 94, 154.

Cortese, Gregorio, Abbot of San Giorgio Maggiore, 505, 509.

_Council General of the Union of Catholics_ (France), 213.

_Council of Sens_ (France), 144.

_Council of Tumults_, or the _Bloody Tribunal_ (Netherlands), 255.

Coutras, Battle of, 209.

_Covenants_ in Scottish Church History, 288 _f._, 299.

Cox, Dr., Bishop of Ely, 390, 402 _n._

Cranmer, Thomas, Archbishop of Canterbury, trial and martyrdom,
378 _ff._;
_recantations_ of, 380; 8, 318, 329 _f._, 338, 349, 371, 379.

Craw (Crawar), Paul, in Scotland, 277.

Crescentio, Marcello, Cardinal, sole Legate at the second meeting of
the Council of Trent, 581.

Cromwell, Thomas, Earl of Essex, 332, 343, 347, 348.

_Curia, The_, 30, 495, 498, 503, 511, 517, 586.

_Curialism_, at the Council of Trent, 571, 585, 591;
its triumph there, 593.

Cybó, Caterina, Princess of Camerino, 506, 508.

Dalbiac, Charles, French Protestant minister, 181.

Damasus, Pope, 130.

Danès, Pierre, "royal lecturer" in Paris, 96.

Daniel, Francis, correspondent of Calvin, 97 _n._

Danube, River, 25.

Dathenus, Peter, metrical version of the Psalms in Dutch, 252.

Dauphiné, 39 _n._, 74.

Deventer, full of Anabaptists, 237 _f._

Davidis, Francis, Anti-Trinitarian, 429.

_Declaration of Bremen, The_, 3.

_Declaration of the Principal Articles of Religion_ (England), 411.

_Decretals, The_, 78.

_Decretum pro Armenis_, used at the Council of Trent, 583.

_Defensor Pacis, The_, of Marsiglio of Padua, 434.

Delft, Town of, 264.

Democracy and autocracy (Knox and Mary), 313.

Denck, Hans, Humanist and Anabaptists, 424, 435 _f._, 442.

Dendermonde, 255.

Dentière, Marie, wife of Froment, 74 _n._

_Device, The_ (England), 396.

Diane de Poitiers, 151, 173, 296.

Dieppe, John Knox at, 291.

_Diet, The Swiss_, at Luzern, 32;
at Baden, 47.

Dillenburg, The Synod of, 4 _n._

_Discipline de l'excommunication_, 106.

Discipline, ecclesiastical, 108 _ff._, 305;
opposition to, in Geneva, 115;
how exercised in Geneva, 129;
to be exercised through secular authority, 8 _f._, 111 _f._, 489.

_Discipline écclésiastique des églises reformées de France_, 168, 305.

_Discipline, First Book of_ (Scotland), 301, 304 _ff._

_Disputation, Public_, at Zurich, 34 _f._;
at Basel, 39;
at Bern, 40, 68;
at Geneva, 85 _ff._, 88;
at Lausanne, 103;
at Zurich on Baptism, 445 _ff._;
at Münster, 454;
on Baptism, 457;
the Leipzig, 495.

Divara, wife of Jan Matthys, 467, 469.

_Divorce, The_ (Henry VIII.), 324, 330 _f._, 340.

_Dizennier_, office in Geneva, 115.

_Dogmatic Tradition and the Inner Light_, 423.

Dorne, John, bookseller in Oxford (1520), 320.

Dufour, Louis, citizen of Geneva sent to persuade Calvin to return,
125.

Dundee, 17, 279, 293.

Dykes in the Netherlands, 245, 263.

Easter Day Communion in England, 398 _ff._

Ecclesiastical organization, in Geneva, 128, 132;
in France, 164 _ff._;
in the Netherlands, 270 _f._;
in Scotland, 307 _f._;
among the Anabaptists, 435.

Eck, Johann, the antagonist of Luther. See _Maier_.

Economic changes in England, 345 _f._; 359, 387.

Edicts, French, concerning the Reformation, of _Fontainebleau_, 147;
of _Chateaubriand_, 161 _f._, 169, 296;
of _Compiègne_, 163;
of _Ramorantin_, 177;
of _Amboise_, 192 _f._;
of _Saint Germains_, 195;
of _Beaulieu_, 204;
of _Bergerac_, 206;
of _Nemours_, 208;
of _Nantes_, 19, 221 _ff._

Edinburgh, 293.

Edinburgh, University of, 307.

Edward VI. of England, 20, 367 _f._; 370, 389.

_Église plantée_ and _église dressée_, 165.

Egmont, Lamoral, Count of, 243, 247 _f._, 254 _f._, 258.

Egmont, Nicolas van, an Inquisitor, 230.

_Eidguenots_ of Geneva, 62.

Einsiedeln, 28, 30.

_Elders_ in the Scottish Church, appointed by the _Congregation_, 290.

Eléanor de Roye, wife of Louis of Condé, 172, 184.

Elizabeth, Queen of England, threatened excommunication, 1 _n._,
414 _f._;
seizes Spanish treasure ships, 259;
and Knox's _Blast_, 292, 296;
dislikes Calvin's theology, 296;
carefully watched during the reign of Mary, 369;
her death recommended by Charles V., 371;
succeeds to the crown, 385;
declares herself a Protestant, 386 _ff._;
looked on as a bastard and a heretic by the Romanist powers, 387;
threatened with the fate of the King of Navarre, 388, 414;
first Proclamation, 388;
exhibits her Protestantism to her people, 389;
difficulties of her government in the _alteration of Religion_, 390;
her first Parliament, 391;
shelters herself under the Peace of Augsburg, 397, 405 _n._, 414;
communicates in both "kinds," 399 and _n._; 406, 408, 413, 415, 418,
420.

Emden, meeting of the Netherlands Protestants at, 271.

_Emden Catechism_, 4 _n._

Episcopal government in Switzerland, 23.

_Episcopus Universalis_, 332.

_Epistolæ obscurorum virorum_, 317.

Erasmians, the Spanish, 492.

Erasmus, and the Reformed Churches, 9 _ff._, 152;
on Indulgences, 16; 25, 27 _f._, 30, 96, 152, 226, 230, 316, 320,
334, 337, 353, 478, 492, 513.

Erasmus circle at Basel, 436.

_Erastians_, 123, 129.

_Escadron volant de la Reine_, 203, 309.

Esch, Johann, martyr in the Netherlands, 224, 230.

Este, Cardinal Hippolito de, 188.

Estienne, Robert, Parisian printer, 93, 148.

_Excommunication_. See _Discipline_.

_Excommunication_ among the Anabaptists, 443.

_Exercitia Spiritualia_. See _Spiritual Exercises_.

_Exhorters_ in the Scottish Church, 305.

Faber, Johann, Archbishop of Vienna. See _Heigerlin, Johann_.

Faber, Peter, the Jesuit, 537, 545, 548, 557.

_Face of a Church_, the "Congregation" assumes the, 290.

Fagius (Büchlein), Paul, 358.

Farel, William, at Basel, 39;
early life, 39 _n._;
called a Lutheran preacher, 16 _n._;
at Aigle, 67 _f._, 69;
the apostle of French-speaking Switzerland, 67;
baptized his converts from Romanism, 68 _n._;
organises a band of evangelists, 71 and _n._;
at Villingen, 72;
sent by Bern to Geneva, 80;
in Geneva during the siege, 84;
attempt to poison, 84 and _n._;
preaches in the cathedral at Geneva, 86;
induces the Council of Geneva to abolish the Mass, 88;
struggle against the evil morals of the town, 90;
character and marriage, 91;
joined by Calvin, 102;
at the Lausanne _Disputation_, 103;
his "congregation," 105 _n._;
banished from Geneva, 71 and _n._, 115-124, 12, 45 _n._, 97, 109,
118 _ff._, 143.

Feckenham, Abbot of Westminster 400 _n._

Ferdinand of Austria, and the excommunication of Elizabeth, 1 _n._;
on the Protestants in Vienna, 2;
and the Anabaptists, 447, 449.

Feria, Count de, Ambassador of Philip of Spain, 388, 400.

Ferrar, Robert, Bishop of St. David's, 378.

Ferrara, Renée, Duchess of, 101, 505.

Ferriere, Sieur de la, 165.

Ficino, Marsiglio, and Marguerite of Navarre, 137.

Flag of the Swiss Confederacy, 21.

_Flying Squadron._ See _Escadron_.

Fontainebleau, Edict of, 147; 184 _f._

Foxe, Edward, Bishop of Hereford, 340 _f._

Foxe, John, the Martyrologist, 332.

Francis I. of France, alternately protects and persecutes the
Reformers, 143 f., 145, 147 _ff._;
Calvin's letter to, 147;
founds the "Royal Lectureships" at Paris, 534 _f._

Francis of Assisi, 506 _ff._, 527.

Franciscans and the Reformation, 305.

Franciscans, reformation among the, 508 _f._

Frankfurt congregation of English exiles, 287; 20.

_Frankfurt Conference_, 124.

_Frankfurt Fair_, 18.

Frederick, Elector of the Palatinate, becomes a Calvinist, 3, 4 _n._

Fregoso, Fred., Archbishop of Salerno, 505, 510.

Freiburg, Swiss Canton, strongly Romanist, 43, 65, 75 _n._, 76, 84; 21.

_Frenchman, this (iste Gallus)_, 102 and _n._, 153.

Friesland, East, an Anabaptist place of refuge, 238.

Forest Cantons, and the Reformation, 41, 50;
at war with Zurich, 49; 22.

Froben, printer at Basel, 27.

Froment, Antoine, at Villingen, 72;
in Geneva, 74 _f._;
his wife a preacher, 74 _n._;
contest with Furbiti, 78 _f._;
during the siege of Geneva, 84.

Furbiti, Guy, Romanist preacher in Geneva, 78 _ff._

Gallars, Nicholas des, minister of French Protestants in London, 186.

Gallen, St., 22, 47, 48, 60, 122, 437, 440.

Gardiner, Stephen, Bishop of Winchester, 349, 352, 369, 371, 375.

Geelen, Jan van, an Anabaptist leader, 239.

Gemblours, 266.

Geneva, city of, history and constitution, 61 _ff._;
parties in, 62;
Bern and Freiburg, 63;
"the gate of western Switzerland," 63, 89;
town councils in, 63;
Luther's writings in, 64 _n._;
turbulent priests in, 77 and _n._;
the affair of Furbiti in, 78-82;
plot to seize the town, 82;
besieged by the Bishop and the Duke of Savoy, 83;
attempt to poison the Reformed preachers in, 84 and _n._;
_Public Disputation_ in, 85 _ff._;
Mass abolished provisionally in, 87;
completely, 89;
_Disputation_ before the Council, 88;
becomes an independent republic, 89;
motto _Post tenebras lux_, 89;
evil living in, 90 and _n._;
the _Articles_ of 105 _ff._;
adopts the ceremonies of Bern, 118 _ff._;
banishes Calvin and Farel, 120 _ff._;
begs Calvin to return, 125 _ff._;
the _ecclesiastical ordinances_ of, 128;
_Consistory_ of, 128 _f._;
the ministry in, 131 _f._;
what Calvin did for, 130 _ff._;
a city of refuge, 134;
"the dogs of Geneva," 187;
sends missionaries to the Netherlands, 233, 249; 6, 8, 45, 152.

Geneva, Bishop of, 61 _f._, 77, 116 _f._;
Amadeus VIII. of Savoy, 62;
Pierre de la Baume, 77, 82 _f._, 85, 89.

Geneva, Vidomne of, 62, 117.

Gentili, Anti-Trinitarian, 426.

German National Council feared by the Pope, 565 _n._

German Protestant opinion of Henry VIII., 341.

_German Vulgate_, 434.

Germany and the Counter-Reformation, 606 _f._

_Germany_, name given to an Inn at Cambridge, 320, 330.

Gex, district of, 117.

Ghent, city of, 265, 267.

Glapion, confessor to Charles V. and Luther, 494.

Glareanus (Heinrich Loriti). See _Loriti_.

Glarus, a Swiss Canton, 22, 27 _f._

Goch, John Pupper of, 226, 230.

Goderick, English lawyer, and his _Advice_, 389.

Gonzaga, Eleonora, Duchess of Urbino, 506.

Gonzaga, Ercole di, Cardinal of Mantua, principal Legate at the third
meeting of the Council of Trent, 588.

Gonzaga, Julia, 506.

Grace, pilgrimage of, 346.

Grandson, in the Pays de Vaud, 43, 67, 72.

Granvelle, Antoine Perronet de, Cardinal and Bishop of Arras, 243,
519, 521.