A History of the Reformation (Vol. 2 of 2)

Chapter VI: The Inquisition and the Index.724 (5)

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[Footnote 585: The deleted clause was: "_Christus in coelum ascendens, corpori suo immortalitatem dedit, naturam non abstulit, humanæ enim naturæ veritatem (juxta Scripturas), perpetuo retinet, quam uno et definito loco esse, et non in multa, vel omnia simul loca diffundi oportet. Quum igitur Christus in coelum sublatus, ibi usque ad finem seculi permansurus, atque inde, non aliunde (ut loquitur Augustinus) venturus sit, ad judicandum vivos et mortos, non debet quisquam fidelium, et carnis eius, et sanguinis, realem et corporealem (ut loquuntur) presentiam in Eucharistia vel credere, vel profiteri._"]

[Footnote 586: "Cette reine est extremement sage, et a des yeux terribles." _Calendar of State Papers, Domestic Series, of the Reign of Elizabeth, 1595-97_, p. xxi.]

[Footnote 587: _Calendar of Letters and State Papers relating to English Affairs, preserved principally in the Archives of Simancas_, i. 61, 62.]

[Footnote 588: _Calendar of State Papers, Venetian, 1558-80_, p. 449.]

[Footnote 589: The _Zurich Letters_, etc., First Series, p. 91.]

[Footnote 590: The _Zurich Letters_, etc., First Series, p. 74; cf. 55, 63, 64, 66, 68, 100, 129, 135. Bishop Jewel called clerical dress the "relics of the Amorites" (p. 52), and wished that he could get rid of the surplice (p. 100); and "the little silver cross" in the Queen's chapel was to him an ill-omened thing (p. 55); cf. Strype, _Annals_, etc. I. i. 260.]

[Footnote 591: _Annals_, etc. I. ii. 562.]

[Footnote 592: The _Advertisements_ of Archbishop Parker, issued and enforced on the authority of the Primate, to which the royal imprimatur was more than once refused, may be looked on as an exception. For these rules, meant to control the Church in the vestiarian controversy, see Gee and Hardy, _Documents_, etc. p. 467; and for the vexed question of their authority, Moore, _History of the Reformation_, p. 266.]

[Footnote 593: Maitland, _Cambridge Modern History_, ii. 569 ff.]

[Footnote 594: _Calendar of State Papers, Domestic Series, of the Reigns of Edward VI., Mary, and Elizabeth, 1547-80_, p. 159.]

[Footnote 595: _Calendar of State Papers, Domestic Series_, etc. p. 247.]

[Footnote 596: _Ibid._ p. 177; _Calendar of Letters and State Papers relating to English Affairs, preserved principally in the Archives of Simancas_, i. 77, 118, 119.]

[Footnote 597: The story of Francis Yaxley, Mary's agent, of his dealings with Philip II., of Philip's subsidy to Scotland of 20,000 crowns, of its loss by shipwreck, and how the money was claimed as treasure-trove by the Duke of Northumberland, Roman Catholic and a pledged supporter of Mary as he was, may be traced in the _Calendar of Letters and State Papers relating to English Affairs, preserved principally in the Archives of Simancas_, pp. lix, 499, 506, 516, 523, 546, 557; and how the Pope also gave aid in money, p. 559.]

[Footnote 598: For example, the _Nikolsburger Articles_ say: "Cristus sei in der erbsunden entphangen; Cristus sei nit Got sunder ein prophet, dem das gesprech oder wort Gottes bevollen worden" (Cornelius, _Geschichte des Münsterischen Aufruhrs_, ii. 279, 280).]

[Footnote 599: Servede was born in 1511, in the small town of Tudela, which then belonged to Aragon. He came from an ancient family of jurists, and was at first destined to the profession of law. His family came originally from the township of Villanova, which probably accounts for the fact that Servede sometimes assumed that name. He was in correspondence with Oecolampadius (Heusgen) in 1530; and from the former's letters to and about Servede, it is evident that the young Spaniard was then fully persuaded about his anti-Trinitarian opinions. No publisher in Basel would print his book, and he travelled to Strassburg. When his first theological book became known, its sale was generally interdicted by the secular authorities. His great book, which contains his whole theological thinking, was published in 1553 without name of place or author. Its full title is: _Christianismi Restitutio, Totius ecclesiæ apostolicæ ad sua limina vocatio, in integrum restituta cognitione Dei, fidei Christi, justificationis nostræ, regenerationis baptisimi et coenæ domini manducationis, Restituto denique nobis regno coelesti, Babylonis impiæ captivitate soluta, et Antichristo cum suis penitus destructo._ He entered into correspondence with Calvin, offered to come to Geneva to explain his position; but the Reformer plainly indicated that he had no time to bestow upon him. The account of his trial, condemnation, and burning at Geneva is to be found in the _Corpus Reformatorum_, xxxvi. 720 _ff._ The sentence is found on p. 825: "Icy est este parle du proces de Michiel Servet prisonnier et veu le sommairre dycelluy, le raport de ceux esquelz lon a consulte et considere les grands erreurs et blaffemes--est este arreste Il soit condampne a estre mene en Champel et la estre brusle tout vyfz et soit exequente a demain et ses livres brusles." This trial and execution is the one black blot on the character of Calvin. He was by no means omnipotent in Geneva at the time; but he thoroughly approved of what was done, and had expressed the opinion that if Servede came to Geneva, he would not leave it alive. "Nam si venerit modo valeat mea auctoritas, virum exire nunquam patiar" (_Corpus Ref._ xi. 283).]

[Footnote 600: Ritschl, _A critical History of the Christian Doctrine of Justification and Reconciliation_ (Eng. trans., Edin. 1872), p. 295.]

[Footnote 601: "Circa annum 1546 instituerat (Lælius Socinus) cum sociis suis iisdem Italis, quorum numerus quadragenarium excedebat, in Veneta ditione (apud Vincentiam) collegia colloquiaque de religione, in quibus potissimum dogmata vulgaria de Trinitate ac Christi Satisfactione hisque similia in dubium revocabant" (_Bibl. Antit._ p. 19--I have taken the quotation from Fock, _Der Socinianismus nach seiner Stellung in der Gesammtentwickelung des christlichen Geistes_, etc., Kiel, 1847, i. 132).]

[Footnote 602: SOURCES: _Magna Bibliotheca Veterum Patrum_ (Coloniæ Agrippinæ, 1618), xiii. 299-307; Sebastian Franck, _Chronica, Zeitbuch und Geschichtbibel_ (Augsburg, 1565), pt. iii.; Hans Denck, _Von der waren Lieb_, etc. (1527--republished by the _Menonitische Verlagsbuchhandlung_, Elkhart, Indiana, U.S.A.); Bouterwek, _Zur Literatur und Geschichte der Wiedertäufer_ (Bonn, 1864--gives extracts from the rarer Anabaptist writings such as the works of Hübmaier); _Ausbund etlicher schöner christlicher geseng_, etc. (1583); Liliencron, "Zur Liederdichtung der Wiedertäufer" (in the _Abhandlungen der könig. Bair. Akad. der Wissenschaften Philosophische Klasse_, 1878); von Zezschwitz, _Die Katechismen der Waldenser und Bömischen Bruder_ (Erlangen, 1863); Beck, _Geschichts-Bücher der Wiedertäufer in Österreich-Ungarn, 1526 bis 1785_ (Vienna, 1883), printed in the _Fontes Rer. Austr. Diplom. et Acta_, xliii.; Kessler, _Sabbata_, ed. by Egli and Schoch (St. Gall, 1902); Bullinger, _Der Wiedertäuferen Ursprung, Secten,_ etc. (Zurich, 1560); Egli, _Actensammlung zur Geschichte der Züricher Reformation_ (Zurich, 1879), _Die Züricher Wiedertäufer_ (Zurich, 1878); Leopold Dickius, _Adversus impios Anabaptistarum errores_ (1533); Cornelius, _Berichte der Augenzeugen über das Münsterische Wiedertäuferreich_, forming the 2nd vol. of the _Geschichtsquellen des Bisthums Münster_ (Münster, 1853) and the Beilage in his _Geschichte des Münsterischen Aufruhrs_ (Leipzig, 1855); Detmer's edition of Kerssenbroch, _Anabaptistici furoris Monasterium inclitam Westphaliæ metropolim evertentis historica, narratio_, forming vols. v. and vi. of the _Geschichtsquellen des Bisthums Münster_ (Münster, 1899, 1900); _Chroniken der deutschen Städte, Nürnberg Chronik_, vols. i. and iv.

LATER BOOKS: Keller, _Geschichte der Wiedertäufer und ihres Reichs zu Münster_ (Münster, 1880), _Ein Apostel der Wiedertäufer; Hans Denck_ (Leipzig, 1882), and _Die Reformation und die älteren Reformparteien_ (Leipzig, 1885--Keller is apt to make inferences beyond his facts); Heath, _Anabaptism, from its rise at Zwickau to its fall at Münster, 1521-1536_ (London, 1895); Belfort Bax, _Rise and Fall of the Anabaptists_ (London, 1903); Rörich, "Die Gottesfreunde und die Winkeler am Oberrhein" (in _Zeitschrift für hist. Theol._ i. 118 ff., 1840); _Zur Geschichte der strassburgischen Wiedertäufer_ (_Zeitschrift für hist. Theol._ xxx. 1860); S. B. ten Cate, _Geschiedenis der doopgezinden in Groningen_, etc., 2 vols. (Leeuwarden, 1843); _Geschiedenis der doopgezinden in Friesland_ (Leeuwarden, 1839); _Geschiedenis der doopgezinden in Holland en Guelderland_, 2 vols. (Amsterdam, 1847); Tileman van Braght, _Het bloedig Toenecl of Martclaars Spiegel der doopgesinde_ (Amsterdam, 1685); E. B. Underhill, _Martyrology of the Churches of Christ commonly called Baptist_ (translated from Van Braght); H. S. Burrage, _A History of the Anabaptists in Switzerland_ (founded on Egli's researches, Philadelphia, 1881); Newman, _A History of Anti-Pedobaptism_ (Philadelphia, 1897); Detmer, _Bilder aus den religiösen und sozialen Unruhen in Münster während des 16 Jahrhunderts_: i. _Johann von Leiden_ (Münster, 1903), ii. _Bernhard Rothmann_ (1904), iii. _Ueber die Auffassung von der Ehe und die Durchführung der Vielweiberei in Münster während der Täuferherrschaft_ (1904); Heath, _Contemporary Review_, lix. 389 ("The Anabaptists and their English Descendants"), lxii. 880 ("Hans Denck the Baptist"), lxvii. 578 (Early Anabaptism, what it meant, and what we owe to it), lxx. 247 ("Living in Community--a sketch of Moravian Anabaptism"), 541 ("The Archetype of the _Pilgrim's Progress_"), lxxii. 105 ("The Archetype of the _Holy War_").]

[Footnote 603: The difference in treatment may be seen at a glance by comparing the articles on Anabaptism in the second (1877) and in the third (1896) edition of Herzog's _Realencyclopädie für protestantische Theologie und Kirche_. Some eminent historians, however, still cling to old ideas; for example, Edward Armstrong, _The Emperor Charles V._ (London, 1902), who justifies the treatment his hero meted out to the Anabaptists--roasting them to death before slow fires--by saying that "whenever they momentarily gained the upper hand, they applied the practical methods of modern Anarchism or Nihilism to the professed principles of Communism" (ii. 342). No one who has examined the original sources could have penned such a sentence.]

[Footnote 604: _Magna Bibliotheca Veterum Patrum_ (Coloniæ Agrippinæ, 1618), xiii. 299, 300, 307 (the _Summa_ of Raiverus Sacchonus). Cf. i. 152.]

[Footnote 605: These are the dates at which town chronicles incidentally show that such communities existed, not the dates of their origin.]

[Footnote 606: Vedder, _Balthasar Hübmaier_ (New York, 1905).]

[Footnote 607: Liliencron, "Zur Liederdichtung der Wiedertäufer," in the _Transactions of the Königl. Bair. Akad. der Wissenschaften, Philosophisch-historische Klasse_, 1877.]

[Footnote 608: _Chronica_ (Augsburg edition, 1565), f. 164.]

[Footnote 609: _Der Wiedertäuferen Ursprung, Furgang, Secien_, etc. (Zurich, 1560).]

[Footnote 610: _Chronica_ (3 pts., Strassburg, 1531).]

[Footnote 611: _Sabbata_ (ed. by Egli and Schoch, St. Gall, 1902).]

[Footnote 612: C. A. Cornelius, _Geschichte des Münsterischen Aufruhrs_ (Leipzig, 1855), ii. 49.]

[Footnote 613: _Ibid._ ii. 49.]

[Footnote 614: _Magna Bibliotheca Veterum Patrum_ (Coloniæ Agrippinæ, 1618), Rainerii Socchoni, _Summa_, c. vii.]

[Footnote 615: Egli, _Die Züricher Wiedertäufer_ (Zurich, 1878), p. 96.]

[Footnote 616: Folio 158^b of the Augsburg edition of 1565.]

[Footnote 617: The Swiss Anabaptists have been selected because we have very full contemporary documentary evidence in their case. Cf. Egli, _Actensammlung zur Geschicht der Züricher Reformation_ (Zurich, 1879); _Die Zuricher Wiedertäufer_ (Zurich, 1878); _Die St. Gallen Wiedertäufer_ (Zurich).

The documentary evidence given in Egli's works has been condensed and summarised by H. S. Burrage, _A History of the Anabaptists in Switzerland_ (Philadelphia, 1881).]

[Footnote 618: The scene is described in Beck, _Die Geschichts-Bücher der Wiedertäufer in Österreich-Ungarn von 1526 bis 1785_ (Vienna, 1883).]

[Footnote 619: The history of the persecution in the Tyrol is to be found in J. Loserth, _Anabaptismus in Tirol_; and in Kirchmayr, _Denkwürdigkeiten seiner Zeit, 1519-53_, pt. i. in _Fontes Rerum Austriacarum_, i. 417-534.]

[Footnote 620: Cornelius, _Geschichte des Münsterischen Aufruhrs_ (Leipzig, 1855), ii. 58.]

[Footnote 621: The disease was known as the English plague or the sweating sickness. It is thus described by Hecker (_Epidemics of the Middle Ages_, p. 181): "It was violent inflammatory fever, which, after a short rigour, prostrated the powers as with a blow; and amidst painful oppression at the stomach, headache, and lethargic stupor, suffused the whole body with foetid perspiration. All this took place within the course of a few hours, and the crisis was always over within the space of a day and a night. The internal heat that the patient suffered was intolerable, yet every refrigerant was death."]

[Footnote 622: Rothmann was born at Stadtlohn, and received the rudiments of education in the village school there; a relation sent him to the Gymnasium at Münster; he studied afterwards at Mainz, where he received the degree of M.A.; he was made chaplain in the St. Maurice church at Münster about 1525.]

[Footnote 623: His confession of faith, published in Latin and German in 1532, shows this. I know it only by the summary in Detmer (_Bernhard Rothmann_, Münster, 1904, pp. 41 _f._). Detmer says that he knows of only one printed copy, which is in the University Library at Münster.]

[Footnote 624: Bernardin Knipperdolling or Knipperdollinck (both forms are found) was a wealthy cloth merchant, an able and fervent speaker, a man of strong convictions, who had early espoused the people's cause, and had become the trusted leader of the democracy of Münster.]

[Footnote 625: The details of this Disputation have been published by Detmer in the _Monatshefte der Commenius-Gesellschaft_ (Berlin, 1900), ix. 273 _ff._]

[Footnote 626: Cf., above, ii. 235 _ff._]

[Footnote 627: _Meister Heinrich Gresbeck's Bericht von der Wiedertaufe in Münster_, p. 20 (edited by Cornelius for _Die Geschichtsquellen des Bisthums Münster_, vol. ii., Münster, 1853).]

[Footnote 628: Cf. _Die Münsterische Apologie_, printed by Cornelius in his _Berichte der Augenzeugen über das münsterische Wiedertäuferreich_, p. 457 (_Geschichtsquellen des Bisthums Münster_, vol. ii.).]

[Footnote 629: By far the best and most impartial discussion of the institution of polygamy in Münster--one that is based on the very widest examination of contemporary documentary evidence--is that of Dr. Detmer, _Ueber die Auffassung von der Ehe und die Durchführung der Vielweiberei in Münster während der Täuferherrschaft_ (Münster, 1904). It forms the third of his _Bilder aus den religiösen und sozialen Unruhen in Münster während des 16. Jahrhunderts_.]

[Footnote 630: The tract is to be found in Cornelius, _Berichte der Augenzeugen über das münsterische Wiedertäuferreich_, which forms the second volume of _Die Geschichtsquellen des Bisthums Münster_ (pp. 445 _ff._).]

[Footnote 631: "Die ehe, sagen wir und halten mit der Schrift, das sie ist eins mans und weips vorgaderong und vorpflichtong in dem Herrn ... Got hot den menchen von anfanck geschaffen, ein man und weip hat Er sie geschaffen, di peide in den heiligen estant (ehestat) voreiniget, dos di peide zwo sellen und ein fleische solen sein. Und mage also kein mensche scheiden selche voreinigong" (pp. 457, 458).]

[Footnote 632: The _Restitution_, written by Rothmann and Kloprys in conjunction with Jan of Leyden and the elders, is published in Bouterwek, _Literatur und Geschichte der Wiedertäufer_; marriage and polygamy are treated in sections 14-16.]

[Footnote 633: Jan Bockelson, commonly called Jan van Leyden, was the illegitimate son of a village magistrate, and was born near Leyden in 1510. After a brief time of education at a village school he was apprenticed to a tailor, and in his leisure hours diligently educated himself. He travelled more widely than artisans usually did during their year of wandering--visiting England as well as most parts of Flanders. On his return home he married the widow of a shipmaster, and started business as a merchant. He was a prominent member of the literary "gilds" of his town, and had a local fame as a poet and an actor. His conversion through Jan Matthys changed his whole life; there is not the slightest reason to suppose that he was not an earnest and honest adherent of the Anabaptist doctrines as taught by Matthys. He is described as strikingly handsome, with a fine sonorous voice. He had remarkable powers of organisation. His whole brief life reveals him to be a very remarkable man. He was barely twenty-five when he was tortured to death by the Bishop of Münster after the capture of the town.]

[Footnote 634: SOURCES: _Bibliotheca Fratrum Polonorum_ (Amsterdam, 1656) i. ii. _Racovian Catechism_ (London, 1818).

LATER BOOKS: Fock, _Der Socinianismus nach seiner Stellung in der Gesammtentwickelung des christlichen Geistes, nach seinem historischen Verlauf und nach seinem Lehrbegriff dargestellt_ (Kiel, 1847); A. Ritschl, _Jahrbücher f. deutsche Theologie_, xiii. 268 _ff._, 283 _ff._; _A critical History of the Christian Doctrine of Justification and Reconciliation_ (Edinburgh, 1872); Dilthey, _Archiv f. Geschichte d. Philos._ vi.; Harnack, _History of Dogma_, vii. 118 _ff._ (London, 1899).]

[Footnote 635: Pp. 397 _ff._]

[Footnote 636: Cf. i. 426 _ff._]

[Footnote 637: Harnack, _History of Dogma_, vii. 167.]

[Footnote 638: Cf. p. 427.]

[Footnote 639: Cf. i. 461.]

[Footnote 640: Erasmus, _Opera Omnia_, iv. 465.]

[Footnote 641: A very full analysis of the contents of the Racovian Catechism is given in Harnack's _History of Dogma_, vii. 137 ff., also in Fock, _Der Socinianismus_, etc. ii. A. Ritschl has shown that the Unitarianism of the Socinians is simply the legitimate conclusion from their theory of the nature of God and of the work of Christ, in his two essays in the _Jahrbücher f. deutsche Theol._ xiii, 268 ff., 283 ff.]

[Footnote 642: SOURCES: Laemmer, _Monumenta Vaticana historiam ecclesiasticam seculi 16 illustrantia_ (Freiburg i. B. 1861); Weiss, _Papiers d'État du Cardinal Perronet de Granvelle_ (in the _Collection des documents inédits de l'Histoire de France, 1835-49)_; Fiedler, _Relationen Venetianischer Botschaften über Deutschland und Oesterreich im 16ten Jahrhunderte_ (in the _Fontes Rerum Austriacarum, Diplomatica et Acta_, xxx., Vienna, 1870); Friedenburg, _Nuntiaturberichte aus Deutschland, 1533-39_ (Gotha, 1892-93); _Carteggio di Vittoria Colonna_ (Rome, 1889).

LATER BOOKS: Maurenbrecher, _Geschichte der katholischen Reformation_ (Nördlingen, 1880--only one volume published, which ends with 1534); also _Karl V. und die deutschen Protestanten_ (Düsseldorf, 1865); Ranke, _Die römischen Päpste, ihre Kirche und ihr Staat im sechszehnten und siebzehenten Jahrhundert_; Gothein, _Ignatius von Loyola und die Gegenreformation_ (Halle, 1895); Philippson, _La Contre-Revolution religieuse du 16e siècle_ (Brussels, 1884); Ward, _The Counter-Reformation_ (London, 1889); Dupin, _Histoire de l'Église du 16e siècle_ (Paris, 1701-13); Jerrold, _Vittoria Colonna_ (London, 1906).]

[Footnote 643: Cf. _A Relation ... of the Island of England ... about the year 1500_ (Camden Society, London, 1847), pp. 34-36, 86-89.]

[Footnote 644: Cf. i. 36.]

[Footnote 645: This had been protested against for a century and a half, not merely by individual moralists, but by such conventions of notables as the English Parliament; cf. _Rolls of Parliament_, ii. 313-14; _Item_, "prie la Communeque comme autre foithz au Parlement tenuz a Wyncestre, supplie y fuist par la Commune de remedie de ce que les Prelatz et Ordinares de Seint Esglise pristrent sommes pecuniers de gentz de Seint Esglise et autres pur redemption de lour pecche de jour en jour, et an en an, de ce que ils tiendrent overtement lours concubines; et pur autres pecches et offenses a eux surmys, dount peyne pecunier ne serroit pris de droit: Quele chose est cause, meintenance et norisement de lour pecche, en overte desclandre, et mal ensample de tut la Commune; quele chose issint continue nient duement puny, est desesploit an Roi et a tout le Roialme. Qe pleise a nostre Seigneur le Roi ent ordeiner que touz tiels redemptions soient de tut ousteiz; et que si nul viegne encontre ceste Ordeinance, que le prenour encourge la somme del double issint pris devers la Roi et cely que le paie eit mesme la peyne."]

[Footnote 646: Cf. i. 166, 213.]

[Footnote 647: Cf. vol. i. 140, 141, 378; vol. ii.]

[Footnote 648: _Letters and Papers, Foreign and Domestic, of the Reign of Henry VIII._, iv., Preface, p. 485. Cf. Brown, _Fasciculus rerum expectendarum et fugiendarum_ (1690), pp. 19, 20, for the speech of an English Bishop at Rome (Nov. 27th, 1425), saying that if the Curia does not speedily undertake the work of Reformation, the secular powers must interfere.]

[Footnote 649: Lea, _Chapters from the Religious History of Spain_ (Philadelphia, 1890); Prescott, _Ferdinand and Isabella_ (London, 1887); V. de la Fuente, _Historia eclesiastica en Espana_ (Madrid, 1873, etc.); Menendezy Palayo, _Los Heterodoxos Espanoles_ (Madrid, 1880); Hefele, _The Cardinal Ximenes_ (London, 1860); Paul Rousselot, _Les Mystiques Espagnols_ (Paris, 1867).]

[Footnote 650: Cf. paper read by Charles V. to the Estates of Germany at Worms--Wrede, _Deutsche Reichstagsakten unter Kaiser Karl V._ (Gotha, 1896) ii. 595.]

[Footnote 651: "Is Cæsaris consanguineus, legatus missus a Wormacia, festinando ad Hispanos pro sedando quodam tumultu. Is in profesto vigiliæ natalicii dominici superveniens eques, cum ministris, biduo manens integro et tribus noctibus, mihi multum loquebatur de causa Lutherana, quæ magna ex parte arridebat viro bono et docto, præter librum _de captivitate Babel_, quem legerat Wormatiæ cum moerore et displicentia, quem ego nondum videram." Riggenbach, _Das Chronikon des Konrad Pellikan_, p. 77 (Basel, 1877).]

[Footnote 652: Carvajal's speech and Egidio's memoir are given in Höfler, "Analecten z. Geschich. Deutschlands und Italiens" (_Abhandlungen der Münch. Akad._ IV. iii. 57-89).]

[Footnote 653: An _indult_ can be best explained by an example: according to the Council of Bourges (1438), the selection of French Bishops was left exclusively in the hands of the Chapters of the Cathedrals; but Pope Eugenius IV. permitted Charles VII. the right to appoint to several specified bishoprics; such a papal grant was called an _indult_.]

[Footnote 654: Cf. vol. i. 12 _f._]

[Footnote 655: SOURCES: Contarini, _Opera_ (Paris, 1571); _Correspondenz Contarinis_, ed. by L. Pastor (1880); Cortese, _Epistolarum familiarum liber_ (Venice, 1573); Ghiberti, _Opera_ (Verona, 1740); Sadoleto, _Epistolarum libri sexdecim_ (Lyons, 1560); Pole, _Epistolæ, et aliorum ad ipsum_ (Brescia, 1744-57), _Carteggio di Vittoria Colonna_ (Turin, 1889); Vergerio, _Briefwechsel_ (edited for the _Bibliothek des literarischen Vercius_, Stuttgart, 1875).

LATER BOOKS: Jacob Burckhardt, _The Civilisation of the Period of the Renaissance_ (Eng. trans., London, 1892); Symonds, _Renaissance in Italy. The Catholic Reaction_ (London, 1886); Cantù, _Gli Eretici d'Italia_ (Turin, 1865-67); Braun, _Cardinal Gasparo Contarini_ (1903); Dittrich, _Gasparo Contarini_ (Braunsberg, 1883); Duruy, _Le Cardinal Carlo Caruffa_ (Paris, 1882); Gothein, _Ignatius Loyola und die Geyenreformation_, pp. 77-207 (Halle, 1895); v. Reumont, _Vittoria Colonna_ (Freiburg i. B. 1881).]

[Footnote 656: Mediæval songs tell us that this hatred of the peasantry is much older than the Renaissance:

"Si quis scire vult naturam,
Maledictam et obscuram
Rusticorum genituram
Infelicem et non puram
Denotent sequentia," etc.

_Carmina Medii Æri_ (Florence, 1883), p. 34; the song belongs to the thirteenth century.]

[Footnote 657: Herminjard, _Correspondance_, etc. viii. 161.]

[Footnote 658: The name went beyond the original foundation. The Jesuits were sometimes called _Theatines_ both in Spain and in France.]

[Footnote 659: They are to be found in _Bibliotheca Maxima Pontificia_ (Rome, 1790), pp. 178 _ff._ The contents of the second letter are condensed in the phrase which occurs near the end: "in legibus voluntas non debet regula esse" (p. 183). The first letter urges the Pope to make an end of the scandals caused by the sale of dispensations: "Dispensator non potest vendere id quod non suum est sed Domini. Neque etiam potest transgredi in dispensatione mandatum Domini.... Expresse Christus in Evangelio præcipit: Gratis accepistis, Gratis date" (p. 79). It closes with an urgent appeal: "Pater Sanctissime ingressus es viam Christi, audacter age.... Dens onmipotens diriget gressus tuos, et tuorum omnium. Familiæ tuæ Protector crit, et super omnia bona sua constituet te, ut ipse in Evangelio pollicetur servo fideli, quem constituit super familiam suam. Dominus diu nobis servet Sanctitatem tuam incolumem."]

[Footnote 660: Kawerau, _Johann Agricola_ (1881), p. 100.]

[Footnote 661: The Regensburg article said: _Creata libertas per hominis lapsum est amissa_; the decree of Trent declared: _Si quis liberum hominis arbitrium post Adæ peccatum amissum et extinctum esse dixerit, anathema sit_ (Denzinger, _Enchiridion Symbolorum et Definitionum_, etc., 9th ed. p. 192).]

[Footnote 662: The Regensburg article says: _Etsi post laptismiun negare remanens materiale peccatum_, etc., the second heresy of Luther condemned in the Bull is: _In puero post baptismum negare remanens peccatum, est Paulum et Christum simul conculcare_ (_ibid._ p. 176).]

[Footnote 663: Calvin, who was present at the conference, sums up the results so far in a letter to Farel as follows: _Delecti nostri de peccato originali non difficulter transegerunt: sequuta est disputatio de libero arbitrio, quæ ex Augustini sententia composita fuit: nihil in utroque nobis decessit. De justifcatione acriores fuerunt contentiones. Tandem conscripta est formula, quam adhibitis certis correctionibus utrinque receperunt. Miraberis, scio, adversarios tantum concessisse, quum legeris exemplar, ita ut postrema manu correctum fuit, quod literis inclusum reperies. Retinuerunt enim nostri doctrinæ veræ summam: ut nihil illic comprehensum sit, quod non exstet in scriptis nostris: scio, desiderabis clariorem explicationem, et in ca re me tibi assentientem habebis. Verum, si reputes quibuscum hominibus negotium nobis sit, agnosces multum esse effectum_ (_Corpus Reformatorum_, xxxix. 215). Calvin had been somewhat suspicious of Contarini at the outset: _Contarenus sine sanguine subigere nos cupit; proiude tentat omnes vias confieiendi ex sua utilitate negotii citra arma_ (_ibid._ xxxix. 176).]

[Footnote 664: In the dedication of the fourth portion of Melanchthon's Works to Joachim II. of Brandenburg, the editor Pencer says: _Granvellus ... Eccium, cum descriptæ formulæ testimonium chirographi addendum esset, tergiversantem et astute renuentem facere id coegit._ Eck with his great coarse body, his loud harsh voice, his bullying habits, and his insincerity, was universally disliked; _ista a bestia, gehobelter Eck_, he had been nicknamed by Pirkheimer of Nürnberg.]

[Footnote 665: _Epistolarum Reginaldi Poli, S. R. E. Cardinalis_ (Brixiae, 1744-57), iii. 25-30.]

[Footnote 666: Calvin says: _Ventum est deinde ad ecclesium: in definitione congruebant sententiæ: in potestate dissidere coeperunt. Quum nullo modo possent conciliari, visum est articulum illum omittere._]

[Footnote 667: _Nunquam Legatum assensurum, ut conspicua fidei decreta tot sæculis culta in dubium adducerentur._]

[Footnote 668: The proceedings of the conference are given in full in the _Acta Ratisbonensia_. By far the most succinct account is to be found in Calvin's letter to Farel of date 11th May 1541. He says of the discussion about the sacraments: _In sacramentis rixati sunt nonnihil: sed quum nostri suas illis cæremonias, ut res medias, permitterent, usque ad cænam progressi sunt. Illic fuit insuperabilis scopulus. Repudiata transubstantiatio, repositio, circumgestatio, et reliqui superstitiosi cultus. Hæc adversariis nequaquam tolerabilia. Collega meus (Bucer), qui totus ardet studio concordiæ, fremere et indignari, quod intempestive fuissent motæ eiusmodi quæstiones, Philippus (Melanchthon) in adversam partem magis tendere, ut rebus exulceratis omnem pacificationis spem præcideret. Nostri habita consultatione, nos convocarunt. Jussi sumus omnes ordine dicere sententias: fuit una omnium vox, transubstantiationem rem esse fictitiam, repositionem superstitiosam, idololatricam esse adorationem, vel saltem periculosam, quum fiat sine verbo Dei. Me quoque exponere latine oportuit quid sentirem. Tametsi neminem ex aliis intellexeram_ (because they spoke in German), _libere tamen sine timore offensionis, illam localem præsentiam damnari: adorationem asserui mihi esse intolerabilem. Crede mihi, in eiusmodi actionibus opus est fortibus animis, qui alios confirment.... Scriptum deinde a Philippo compositum, quod ubi Granvellano oblatum est, asperis verbis repudiavit, quod illi tres delecti ad nos retulissent. Hæc quum fiant in ipso limine, cogita quantum adhuc supersit difficultatis, in missa privata, sacrificio, in communicatione calicis. Quid si ad apertam præsentiæ confessionem veniretur? quanti tumultus effervescerent?_ (_Corpus Reformatorum_, xxxix. 215, 216)]

[Footnote 669: SOURCES: _Monumenta historica Societatis Jesu, nunc primum edita a Patribus ejusdem Societatis_ (Madrid, 1894, etc.); _Cartas de San Ignacio de Loyola, fundador de la Compañía de Jesús_ (Madrid, 1874, etc.); G. P Maffei, _De vita et moribus Ignatii Loyolæ, qui Societatem Jesu fundavit_ (Cologne, 1585); Ribadeneyra, _Vida del P. Ignacio de Loyola_ (Madrid, 1594); Orlandino, _Historia Societatis Jesu, pars prima sive Ignatius_, etc. (Rome, 1615); Braunsberger, _Petri Canisii Epistolæ et Acta_ (Freiburg i. B. 1896); _Decreta, etc., Societatis Jesu_ (Avignon, 1827); _Constitutiones Societatis Jesu_ (Rome, 1558).

LATER BOOKS: Huber, _Der Jesuit-Orden nach seiner Verfassung und Doctrin, Wirksamkeit und Geschichte characterisirt_ (Berlin, 1873); Gothein, _Ignatius von Loyola und die Gegenreformation_ (Halle, 1895); Symonds, _Renaissance in Italy, The Catholic Reaction_ (London, 1886); Cretinau-Joly, _Histoire religieuse politique et littéraire de la Compagnie de Jésus_ (Paris, 1845-46); Maurice Martel, _Ignace de Loyola, Essai de psychologie religieuse_ (Paris).]

[Footnote 670: "The residence of Ignatius Loyola in the College of Ste. Barbe is connected with au incident which is at once illustrative of his own spirit and of the manners of the time. He had come to Paris for the purpose of study; but he could not resist the temptation to make converts to his great mission. Among these converts was a Spaniard named Amador, a promising student in philosophy in Ste. Barbe. This Amador, Loyola had transformed from a diligent student into a visionary as wild as himself, to the intense indignation of the University, and especially of his own countrymen. About the same time Loyola craved permission to attend Ste. Barbe as a student of philosophy. He was admitted on the express condition that he should make no attempt on the consciences of his fellows. Loyola kept his word as far as Amador was concerned, but he could not resist the temptation to communicate his visions to others. The Regent thrice warned him of what would be the result, and at length made his complaint to the Principal (Jacques de Gouvéa). Gouvéa was furious, and gave orders that next day Loyola should be subjected to the most disgraceful punishment the College could inflict. This running of the gauntlet, known as _la salle_, was administered in the following manner. After dinner, when all the scholars were present, the masters, each with his ferule in his hand, ranged themselves in a double row. The delinquent, stripped to the waist, was then made to pass between them, receiving a blow across the shoulders from each. This was the ignominious punishment to which Loyola, then in his fortieth year, as a member of the College, was bound to submit. The tidings of what was in store for him reached his ears, and in a private interview he contrived to turn away Gouvéa's wrath.... This was in 1529, the year of Buchanan's entrance into Ste, Barbe" (P. Hume Brown, _George Buchanan, Humanist and Reformer_, Edinburgh, 1890, pp. 62 _f._).]

[Footnote 671: _Bulletin de la Société de l'Histoire de Protestantisme Français_, xii. 129.]

[Footnote 672: One of Loyola's earliest biographers, Ribadeneyra, dwells on the eagerness with which Ignatius welcomed the slightest details of the life of his disciples in the Indies, and how he one day said: "I would assuredly like to know, if it were possible, how many fleas bit them each night."]

[Footnote 673: Loyola had long abandoned the vow of poverty; his faithful disciples, the circle of Barcelona ladies, sent him supplies of money, and e received sums from Spanish merchants in France and the Low Countries.]

[Footnote 674: The _Exercitia Spiritualia S. P. Ignatii Loyola, Fundatoris Ordinis Societatis Jesu_, and their indispensable companion the _Directorium in Exercitia Spiritualia B. P. N. Ignatii_, are to be found in vol. iv. of the _Insti. Soc. Jesu_. The editions used here are, of the _Exercises_, that of Antwerp, 1676, and of the _Directory_, that of Rome, 1615.]

[Footnote 675: A careful study of the _Exercises_, of the _Directory_, of Loyola's correspondence, and of his sayings recorded by early and contemporary biographers, has convinced me that the book was mainly constructed out of the abundant notes which Loyola took of his own inward experiences at Manresa, and that the only book he used in compiling it was the _De Imitatione Christi_ of Thomas à Kempis--a book which Ignatius believed to have been written by Gerson. We know otherwise how highly Ignatius prized the _De Imitatione_. When he visited the Abbey of Monte Cassino he took with him as many copies as there were monks in the monastery; it was the one volume which he kept on the small table at his bedside; and it was the only book which the neophyte was permitted to read during the first week of the _Exercises_: "si tamen instructori videbitur, posset in prima hebdomada legere librum Gersonis de Imitatione Christi" (_Directory_, iii. 2).]

[Footnote 676: Cf. _Directory_, i. ii. v.]

[Footnote 677: It is explained that by "week" is meant not a space of time, seven days, but a distinct subject of meditation. The drill may be finished within seven or eight days; it may have to be prolonged beyond the twenty-five. The first meditation is the basis of all, and it may have to be repeated over and over again until the soul is sufficiently bruised (_Directory_, xi. l).]

[Footnote 678: "Prima continet considerationem peccatorum, ut eorum foeditatem cognoscamus, vereque detestemur cum dolore, et satisfactione convenienti. Secunda propcnit vitam Christi ad excitandum in nobis desiderium ac studium eam imitandi. Quam imitationem ut melius perficiamus, proponitur etiam modus eligendi vel vitæ statum, qui sit maxime ex voluntate Dei; vel si jam eligi non possit, dantur quædam monita ad eum in quo quisque sit, reformandum. Tertia continet Passionem Christi, qua miseratio, dolor, confusio generatur, et illud imitationis desiderium una cum Dei amore vehementius inflammatur. Quarta demum est de Resurrectione Christi, ejusque gloriosis apparitionibus, et de beneficiis, et similibus, quæ pertinent ad Dei amorem in nobis excitandum" (_Directory_, xi. 2).]

[Footnote 679: "Punctum primum est, spectare per imaginationem vasta inferorum incendia, et animas igneis quibusdam corporibus, velut ergastulis inclusas. Secundum, audire imaginarie, planctus, ejulatus, vociferationes, atque blasphemias in Christum et Sanctos ejus illinc erumpentes. Tertium, imaginario etiam olfactu fumum, sulphur, et sentinae cujusdam seu faecis atque putredinis graveolentiam persentire. Quartum, gustare similiter res amarissimas, ut lachrymas, rancorem, conscientiaeque vermem. Quintum, tangere quodammodo ignes illos, quorum tactu animae ipsae amburuntur" (_Exercitia Spiritualia, Quintum Exercitium_ (pp. 105, 106 in Antwerp edition of 1676)).]

[Footnote 680: _Exercitia, Tertia Hebdomada_, ii. _Contemplatio_ (p. 157).]

[Footnote 681: _Exercitia, Tertia Hebdomada_, ii. _Contemplatio_, pp. 125, 126.]

[Footnote 682: _Ibid._ p. 121.]

[Footnote 683: J. A. Symonds, _The Renaissance in Italy, The Catholic Reaction_, i. 289.]

[Footnote 684: These and other declarations of a like kind are to be found in the last chapter of the _Exercitia Spiritualia_, entitled _Regulæ aliquot servandæ ut cum orthodoxa Ecclesia vere sentiamus_.]

[Footnote 685: _Ibid._ "Si quid, quod oculis nostris apparet album, nigrum illa (ecclesia catholica) esse definierit, debemus itidem, quod nigrum sit, pronuntiare" (_Regula_, 13, p. 267).]

[Footnote 686: _Cartas de San Ignacio de Loyola, fundador de la Compañía de Jesús_ (Madrid, 1874, etc.), No. 14.]

[Footnote 687: Ignatius was fond of recalling these accusations and acquittals. In a celebrated letter to the King of Portugal he said that he had been eight times accused of heresy and as often acquitted, and that these accusations had really arisen, not from any associations he had ever had with schismatics, Lutherans, or _Alumbrados_ (heretical Mystics), but from the astonishment caused by the fact that he, an unlearned man, should presume to speak about things divine (_Cartas de San Ignacio_, etc., No. 52).]

[Footnote 688: At the time of Ignatius' death (1556), "the Professed of the Four Vows," who were the Society in the strictest sense, and who alone had any share in its government, numbered only thirty-five.]

[Footnote 689: The Society came to consist of (1) _Novices_ who had been carefully selected (_a_) for the priesthood, or (_b_) for secular work, or (_c_) whose special vocation was yet undetermined--the _Indifferents_; (2) the _Scholastics_, who had passed through a noviciate of two years, and who had to spend five years in study, then five years as teachers of junior classes; (3) _Coadjutors_, spiritual or temporal--the one set sharing in all the missionary work of the Society, preaching or teaching, the other in the corresponding temporal duties; (4) _the Professed of the Four Vows_, who were the élite of the Society, and who alone had a share in its government. Heads of Colleges and Residences were taken from the third class.]

[Footnote 690: This diary was used by Yigilio Nolarci in his _Compendio della Vita di S. Ignatio di Loiola_ (Venice, 2nd ed., 1687), pp. 197-211.]

[Footnote 691: Symonds, _The Renaissance in Italy, The Catholic Reaction_ (London, 1886), i. 293, 294.]

[Footnote 692: Cf. vol. i. p. 142.]

[Footnote 693: Many of Loyola's letters are addressed to these ladies: _Cartas_, i. pp. 1, 4, 23, to Inés Pascual; pp. 16, 63, 112, 279, to Isabella Roser; pp. 34, 44, 177, to Teresa Rejadella de St. Clara, a nun.]

[Footnote 694: Cf. _Cartas_, i. pp. 291, 470, 471.]

[Footnote 695: SOURCES: _The Canons and Decrees of the Council of Trent_ (London, 1851); Theiner, _Acta genuina Concilii Tridentini_ (1875); Dollinger, _Ungedruckte Berichte und Tagebücher zur Geschichte des Concils von Trient_ (Nördlingen, 1876); Grisar, _Iacobi Lainez Disputationes Tridentinæ_ (Innsbruck, 1886); Le Plat, _Monumentorum ad historiam Concilii Tridentini potissimum illustrandum spectantium amplissima collectio_ (Louvain, 1781-87), Paleotto, _Acta Concilii Tridentini, 1562-63_; Planck, _Anecdota ad Historiam concilii Tridentini pertinentia_ (Göttingen, 1791-1818); Sickel, "Das Reformations-Libell Ferdinands I." (in _Archiv für österreichische Geschichte_, xiv., Vienna, 1871), _Catechismus Romanus_ (Paris, 1635); Denzinger, _Enchiridion_ (Würzburg, 1900).

LATER BOOKS: Maurenbrecher, "Tridentiner Concil, Vorspiel und Einleitung" (in the _Historisches Taschenbuch_, sechste Folge, 1886, pp. 147-256), "Begrundung der katholischen Glaubenslehre" (in the _Hist. Tasch._ 1888, pp. 305-28), and "Die Lehre von der Erbsunde und der Rechtfertigung" (in the _Hist. Tasch._ 1890, pp. 237-330); Harnack, _History of Dogma_, vii. (London, 1899); Loofs, _Leitfaden zum studium der Dogmengeschichte_ (Halle, 1893); R. C. Jenkins, _Pre-Tridentine Doctrine_ (London, 1891); Froude, _Lectures on the Council of Trent_ (London, 1896); Sickel, _Zur Geschichte des Concils von Trient_ (Vienna, 1872), and _Die Geschäfts-ordnung des Concils von Trient_ (Vienna, 1871); Milledonne, _Journal de Concile de Trente_ (Paris, 1870); Braunsberger _Entstehung und erste Entwicklung der Katechismen des Petrus Canisius_ (Freiburg i. B. 1893); Dejob, _De l'influence du Concile de Trente_ (Paris, 1884); Paolo Sarpi, _History of the Council of Trent_ (London, 1619); _Lettere di Fra Paolo Sarpi_ (Florence, 1863).]

[Footnote 696: For an account of these negotiations, and for the false start made on Nov. 1st, 1542, see W. Maurenbrecher, "Tridentiner Concil, Vorspiel und Einleitung," _Historisches Taschenbuch_, Sechste Folge, 1886, pp. 147-256; also _Cambridge Modern History_, ii. 660 _ff._ It seems to be pretty certain that the fear that the Germans might hold a National Council and the possibility that there might result a National German Church independent of Rome on the lines laid down by Henry VIII. of England, was the motive which finally compelled Pope Paul III. to decide on summoning a General Council; cf. i. pp. 378, 379.]

[Footnote 697: The church now contains a picture on the north wall of the choir of the group of theologians who were members of the Council.]

[Footnote 698: The Council sat at Trent from the 13th Dec. 1545 to the 11th March 1547 (Sessions i.-viii.); at Bologna from the 21st of April to the 2nd of June 1547 (Sessions ix.-x.); at Trent from the 1st of May 1551 to the 28th of April 1552 (Session xi.-xvi.); and at Trent from the 18th of Jan. 1562 to the 3rd of Dec. 1563 (Sessions xvii.-xxv.).]

[Footnote 699: It was enough for him that the Protestants held the Twelve Articles (the _Apostles' Creed_); cf. i. 264 _n._; and ii. 517, 518.]

[Footnote 700: Cf. i. 390.]

[Footnote 701: (Theiner) _Acta genuina ss. æcumenici concilii Tridentini_, p. 40.]

[Footnote 702: Loofs in his _Leitfaden zum studium der Dogmengeschichte_ (Halle a. S. 1893) declares that the following tendencies within the Roman Catholic Church of the sixteenth century have all to be taken into account as influencing the decisions come to at the Council of Trent: The reorganisation of the Spanish Church in strict mediæval spirit _by the Crown_ under Isabella and Ferdinand; the revival of Thomist theology, especially in the Dominican Order; the fostering of mystical piety, especially in new and in reconstructed Orders; the ennobling of theology by Humanism, and its influence, direct and indirect, in leading theologians back to Augustine; the strengthening of the Papacy in the rise of Curialism; and, lastly, the ecclesiastical interests of temporal sovereigns generally opposed to this Curialism. He declares that the newly-founded Order of the Jesuits served as a meeting-place for the first, third, fourth, and fifth of these tendencies (pp. 333-34).]

[Footnote 703: "Nec non traditiones ipsas, tum ad fidem, tum ad mores pertinentes, tanquam vel oretenus a Christo, vel a Spiritu Sancto dictatas, et continua successione in Ecclesia catholica conservatas, _pari_ pietatis affectu ac reverentia suscipit et veneratur." The references to the decisions of Trent have been taken from Denzinger, _Enchiridion Symbolorum et Definitionum quæ de rebus fidei et morum a conciliis oecumenicis et summis Pontificibus emanarunt_ (Würzburg, 1900), p. 179.]

[Footnote 704: "Statuit et declarat, ut hæc ipsa vetus et vulgata editio, quæ longo tot sæculorum usu in ipsa Ecclesia probata est, in publicis lectionibus, disputationibus, prædicationibus pro authentica habeatur; et ut nemo illam rejicere quovis prætextu audeat vel præsumat" (Denzinger, _Enchiridion_, etc. p. 179).]

[Footnote 705: "Nemo ... contra cum sensum, quem tenuit et tenet sancta mater Ecclesia, cujus est judicare de vero sensu et interpretatione Scripturarum Sanctarum, autetiam contra unanimem consensum Patrum, ipsam Scripturam Sacram interpretari audeat" (_ibid._ p. 180).]

[Footnote 706: "Non possum pati synodum pari pietatis affectu suscipere traditiones et libros sanctos: hoc enim, ut vere dicam quod seutio, _impium est_."]

[Footnote 707: "Si quis non confitetur, primum hominem Adam, cum mandatum Dei in paradiso fuisset transgressus, statim sanctificationem et justitiam, in qua constitutus fuerat, amisisse.... Anathema sit" (Denzinger, _Enchiridion_, etc. p. 180).]

[Footnote 708: "Tametsi in eis liberum arbitrium minime extinctum esset, viribus licet attenuatum et inclinatum"; in the first paragraph of the decree on Justification (_ibid._ p. 182).]

[Footnote 709: "Declarat tamen hæc ipsa sancta Synodus, non esse suæ intentionis comprehendere in hoc decreto, ubi de peccato originali agitur, beatam et immaculatam Virginem Mariam, Dei genitricem; sed observandas constitutiones felicis recordationis Sixti Papæ IV. sub poenis in eis constitutionibus contentis, quas innovat" (_ibid._ p. 182).]

[Footnote 710: Cf. above, pp. 520, 521.]

[Footnote 711: _History of Dogma_ (English translation), vii. 57.]

[Footnote 712: Seripando was made a Cardinal in 1561 by Pope Pius IV., who also sent him to the Council of Trent in that year as one of his Legates.]

[Footnote 713: "Cum omnes homines in prævaricatione Adæ innocentiam perdi dissent facti immundi ... ut non modo gentes per vim naturæ, sed ne Judæi quidem per ipsam etiam litteram legis Moysi, inde liberari aut surgere possent" (Denzinger, _Enchiridion_, etc. 182).]

[Footnote 714: "Hunc proposuit Deus propitiatorem _per fidem_ in sanguine ipsius pro peccatis nostris" (Denzinger, _Enchiridion_, etc. p. 183).]

[Footnote 715: "Ita nisi in Christo renascerentur, nunquam justificarentur, cum ea renascentia per meritum passionis ejus gratia, qua justi fiunt, illis tribuatur; pro hoc beneficio Apostolus gratias nos semper agere hortatur Patri, qui dignos nos fecit in partem sortis sanctorum in lumine, et eripuit de potestate tenebrarum, transtulitque in regnum Filii dilectionis suæ, in quo habemus redemptionem et remissionem peccatorum" (_ibid._ 183).]

[Footnote 716: "Translatio ab eo statu in quo homo nascitur ... in statum gratiæ et adoptionis filiorum Dei per ... Jesum Christum, salvatorem nostrum; quæ quidem translatio post Evangelium promulgatum sine lavacro regenerationis, aut ejus voto, fieri non potest" (_ibid._ p. 183).]

[Footnote 717: "Ut, qui per peccata a Deo aversi erant, per ejus excitantem atque adjuvantem gratiam ad convertendum se ad suam ipsorum justificationem eidem gratiæ libere assentiendo et co-operando, disponantur ..."]

[Footnote 718: Cf. i. 222 _f._]

[Footnote 719: He classed Cardinal Pole among heretics; Vittoria Colonna became suspect because she was "tilia spiritualis et discipula Cardinalis Poli, hæretici"; and the nuns of St. Catherine at Viterbo were noted as "suspectæ" from their intimacy with Vittoria (_Carteggio di Vittoria Colonna_, pp. 433 _ff._; Turin, 1889).]

[Footnote 720: "Symbolum fidei quo sancta _Romana_ Ecclesia utitur."]

[Footnote 721: "Through the mercy of God and the provident care of _His own Vicar upon earth_." Session vi. de reform, c. 1.]

[Footnote 722: Session xxv. de reform, c. 2.]

[Footnote 723: "We by apostolic authority forbid all persons ... that they presume without our authority to publish in any form any commentaries, glosses, annotations, scholia, or any kind of interpretation whatsoever touching the decrees of the said Council; or to settle anything in regard thereof under any plea whatsoever.... But if anything therein shall seem to any one to have been expressed and ordained obscurely ... and to stand in need of interpretation or decision, let him go up to the place which the Lord hath chosen, to wit, to the Apostolic See, the mistress of all the faithful, whose authority the Holy Synod also has reverently acknowledged."]

[Footnote 724: Llorente, _Histoire critique de l'Inquisition d'Espagne_ (Paris, 1818); Lea, _A History of the Inquisition of the Middle Ages_ (London, 1888); Reusch, _Der Index der Verbotener Bücher_ (Bonn, 1885); Lea, _The Spanish Inquisition_ (London, 1906); Symonds, _Renaissance in Italy, The Catholic Reaction_ (London, 1886).]

[Footnote 725: It is to be found in Gudenus, _Codex Diplomaticus_, iv. 469.]

[Footnote 726: "Wishing also to impose a restraint ... upon printers ... who print without licence of ecclesiastical superiors, the said books of Sacred Scripture, and the annotations and expositions upon them of all persons indifferently ... (this Synod) ordains and decrees, that, henceforth, the Sacred Scripture, and especially the aforesaid old and Vulgate edition, be printed in the most correct manner possible; and that it shall not be lawful for anyone to print, or cause to be printed, _any books whatever on sacred matters_, without the name of the author; nor to sell them in future or even to keep them by them, _unless they shall have been first examined and approved by the ordinary_; under pain of anathema and fine imposed in a canon of the last Lateran Council" (Sess. iv.)]

[Footnote 727: The original Index of Pope Paul IV. contained a list of no less than sixty-one _printers_, and prohibited the reading of _any book printed by them_. He afterwards withdrew this clause. But his Index gives a long catalogue of authors _all_ of whose writings are prohibited. It is, with one distinguished exception, a mere list of names; but it contains: "Desiderius Erasmus Roterodamus cum universis commentariis, annotationibus, scholiis, dialogis, epistolis, censuris, versionibus, libris et scriptis suis, etiam si nil penitus contra religionem vel de religione contineant."]

[Footnote 728: Session xviii.--Decree anent the choice of books; Session xxv.--Anent the Index of books, the Catechism, Breviary, and Missal.]

[Footnote 729: Symonds, _The Renaissance in Italy: The Catholic Reaction_, i. 301.]

Transcriber's Notes:

In this version, underscores have been used to represent words in
_italics_. Greek words have been transliterated and enclosed in
equal signs (=logikê latreia=). The caret character has been used
to introduce superscripts, e.g. xvii^{th}.

Comments

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