1866); (Dunlop's) _Collection of Confessions_, etc. ii. 139-382.]
[Footnote 345: _The Works of John Knox_, etc. vi. 95.]
[Footnote 346: _Ibid._ vi. 78, _Knox to Mrs. Anna Locke_ (Sept. 2nd,
1559).]
[Footnote 347: _The Works of John Knox_, vi. 88, _Knox to Gregory
Railton_ (Oct. 23rd, 1559).]
[Footnote 348: _Calendar of State Papers relating to Scotland and Mary
Queen of Scots_, i. 507, 536.]
[Footnote 349: Hay Fleming, _Mary Queen of Scots_ (London, 1897), pp.
23, 24, and 210, 211.]
[Footnote 350: _Ibid._ pp. 25, 212.]
[Footnote 351: Mariéjol, _Histoire de France depuis les Origines jusqu'
à la Revolution_, vi. i. 18 (Paris, 1904).]
[Footnote 352: _Calendar of State Papers relating to Scotland and Mary
Queen of Scots_, i. 543.]
[Footnote 353:
"Das Leben geliebt und die Krone geküsst,
Und den Frauen das Herz gegeben,
Und zuletzt einen Kuss auf das blut'ge Gerüst--
Das ist ein Stuartleben."
]
[Footnote 354: _Calendar of State Papers relating to Scotland and Mary
Queen of Scots_, i. 551.]
[Footnote 355: _Ibid._ i. 547.]
[Footnote 356: That is the impression which his letters give me. Cf.
_Calendar_, etc. pp. 565-609.]
[Footnote 357: "If there be not in her a proud mind, a crafty wit, and
an indurate heart gainst God and His truth, my judgment faileth me"
(_The Works of John Knox_, etc. ii. 286).]
[Footnote 358: _The Works of John Knox_, etc. vi. 132, _Letter from Knox
to Cecil_ (Oct. 7th, 1561).]
[Footnote 359: _Calendar of State Papers relating to Scotland and Mary
Queen of Scots_, i. 565.]
[Footnote 360: For summary of evidence, cf. Hay Fleming, _Mary Queen of
Scots_, pp. 267-68.]
[Footnote 361: For summary of evidence, cf. Hay Fleming, _Mary Queen of
Scots_, pp. 51-53, 263.]
[Footnote 362: _The Works of John Knox_, etc. ii. 388.]
[Footnote 363: Accounts of the five interviews are to be found in _The
Works of John Knox_, etc. ii. _281 ff., 331 ff., 371 ff., 387 ff., 403
ff._]
[Footnote 364: SOURCES: Laemmer, _Monumenta Vaticana historiam
ecclesiasticam sæculi_ 16 _illustrantia_ (Freiburg, 1861); _Letters and
Papers, Foreign and Domestic, of the Reign of Henry VIII._ (19 vols.,
London, 1860-1903); _Calendar of Venetian State Papers, 1520-26,
1527-33, 1534-54, 1555-56, 1557-58, 1558-80; Calendar of Spanish State
Papers_ (London, 1886); Furnivall, _Ballads from Manuscripts_ (Ballad
Society, London, 1868-72); Gee and Hardy, _Documents illustrative of
English Church History_ (London, 1896); Erasmus, _Opera Omnia_, ed. Le
Clerc (Leyden, 1703-6); Nichols, _The Epistles of Erasmus from the
earliest letters to his fifty-first year, arranged in order of time_
(London, 1901-4); Pocock, _Records of the Reformation_ (Oxford, 1870);
Theiner, _Vetera Monumenta Hibernorum et Scotorum historiam
illustrantia_ (Rome, 1864); Wilkins, _Concilia; Chronicle of the Grey
Friars of London_, (Camden Society, London, 1846); Holinshed,
_Chronicles_ (London, 1809); _London Chronicle in the times of Henry
VII. and Henry VIII._ (_Camden Miscellany_, vol. iv., London, 1859);
Wright, _Suppression of the Monasteries_ (Camden Society, London, 1843);
Foxe, _Acts and Monuments_ (London, 1846); Ehses, _Römische Dokumente
zur Geschichte des Heinrichs VIII. von England, 1527-34_ (Paderborn,
1893); _Zurich Letters_, 2 vols. (Parker Society, Cambridge, 1846-47);
_Works of Archbishop Cranmer_, 2 vols. (Parker Society, Cambridge,
1844-46).
LATER BOOKS: Dixon, _History of the Church of England_ (London, 1878,
etc.); Fronde, _History of England_ (London, 1856-70; by no means
superseded, as many would have us believe); Brewer, _The Reign of Henry
VIII._ (London, 1884); Gairdner, _The English Church in the Sixteenth
Century_ (London, 1902); Pollard, _Henry VIII._ (London, 1905), _Thomas
Cranmer_ (_Heroes of the Reformation Series_, New York and London,
1904); Stubbs, _Seventeen Lectures on the Study of Mediæval and Modern
History_, Lectures XI. and XII. (Oxford, 1900); _Cambridge Modern
History_, II. xiii.]
[Footnote 365: _Letters and Papers, Foreign and Domestic, of the Reign
of Henry VIII._ i. p. 295. There was a sudden rise in the price of wood
all over Europe about that date, and it is alleged to be one of the
causes why the poorer classes in Germany were obliged to give up the
earlier almost universal use of the steam bath. In the fifteenth
century, masters gave their workmen not _Trinkgelt_, but _Badgelt_.
Nichols, _The Epistles of Erasmus_, i. 40.]
[Footnote 366: _Letters and Papers_, etc. i. p. 373.]
[Footnote 367: _Ibid._ II. i. 777: The Oxford bookseller (1520) John
Dorne had two copies in his stock of books [_Oxford Historical Society,
Collectanea_ (Oxford, 1885), p. 155].]
[Footnote 368: _Letters and Papers_, i. p. 373.]
[Footnote 369: Jacobs, _The Lutheran Movement in England_, p. 3.]
[Footnote 370: Bale, _Select Works_, p. 171.]
[Footnote 371: _Erasmi Colloquia_ (Amsterdam, 1662), _Peregrinatio
Religionis ergo_ p. 376; _Viclerita quispiam, opinor_.]
[Footnote 372: _Letters and Papers_, etc. v. p. 140.]
[Footnote 373: _Ibid._ vi. p. 144.]
[Footnote 374: _Ibid._ II. ii. p. 1319.]
[Footnote 375: _Thomas Cranmer and the English Reformation_ (New York
and London, 1904), p. 91.]
[Footnote 376: _Dictionary of National Biography_, art. "Wycliffe,"
lxiii, 218.]
[Footnote 377: _Letters and Papers_, etc. II. i. p. 1.]
[Footnote 378: _Ibid._ etc. I. p. 961, II. i. pp. 350, 354, 355.]
[Footnote 379: _Ibid._ I. p. 379.]
[Footnote 380: _Ibid._ III. p. 215.]
[Footnote 381: _Letters and Papers_, etc. III. p. 467.]
[Footnote 382: _Oxford Historical Society, Collectanea_ (Oxford, 1885),
p. 164.]
[Footnote 383: _Letters and Papers_ etc. III p. 284.]
[Footnote 384: _Ibid._ etc. III. i. p. 293.]
[Footnote 385: _Ibid._ III. p. 449.]
[Footnote 386: _Letters and Papers_, etc. III. i. p. 485.]
[Footnote 387: _Ibid._ IV., Preface, p. 170: "Some are of opinion that
it (the Holy See) should not continue in Rome, lest the French King
should make a patriarch in his kingdom and deny obedience to the said
See, and the King of England and all other Christian princes do the
same."]
[Footnote 388: _Spanish Calendar_, i. 267.]
[Footnote 389: Pocock's _Records of the Reformation_, i. 1; _Letters and
Papers_, etc. IV. iii. p. 2576.]
[Footnote 390: _Calendar of Spanish State Papers_, ii. 8.]
[Footnote 391: _Ibid._, Preface, xiii.]
[Footnote 392: _Letters and Papers_, etc. IV. iii. p. 2579. A General
Council had pronounced against such a dispensation; _ibid._ IV. iii. p.
2365.]
[Footnote 393: _Calendar of Venetian State Papers, 1527-33_, p. 300.]
[Footnote 394: _Letters and Papers_, etc. IV. ii. p. 1369; _Calendar of
Spanish State Papers_, III. ii. 482, 109.]
[Footnote 395: _Ibid._ etc. IV. ii. p. 2113; Laemmer, _Monumenta
Vaticana_, p. 29.]
[Footnote 396: _Ibid._ etc. IV. iii. p. 2261.]
[Footnote 397: For the case of Mary Tudor, cf. _Letters and Papers_,
etc. IV. iii. p. 2619, cf. IV. i. p. 325; and for that of Margaret
Tudor, widow of James IV., cf. IV. ii. p. 1826.]
[Footnote 398: _Letters and Papers_, etc. IV. iii. pp. 2987, 3023,
3189.]
[Footnote 399: _Calendar of Spanish State Papers_, ii. 379.]
[Footnote 400: _Letters and Papers_, etc. IV. iii. pp. 2047, 2055.]
[Footnote 401: The two statutes of _Præmunire_ (1353, 1393) will be
found in Gee and Hardy, _Documents illustrative of English Church
History_ (London, 1896), pp. 103, 122. They forbid subjects taking
plaints cognisable in the King's courts to courts outside the realm, and
the second statute makes pointed reference to the papal courts.]
[Footnote 402: Paris and Orleans, _Letters and Papers_, etc. IV. iii. p.
2845; Bourges and Bologna, _ibid._ IV. iii. p. 2895; Padua, _ibid._ IV.
iii. pp. 2921, 2923 (it is said that the Lutherans in the city strongly
opposed the King); Pavia, _ibid._ IV. iii. p. 2988; Ferrara, _ibid._ IV.
iii. 2990.]
[Footnote 403: A list of the matters to be brought before this
Parliament is given in _Letters and Papers_, etc. IV. iii. pp. 2689
_ff._]
[Footnote 404: _Ibid._ IV. iii. pp. 2929, 2991.]
[Footnote 405: _Ibid._ IV. iii. p. 3661 (December 25th, 1530).]
[Footnote 406: _Letters and Papers_, etc. V. 71.]
[Footnote 407: _Ibid._ etc. V. p. 47. Chapuys thought that the
declaration made the King "Pope of England."]
[Footnote 408: Cf. Gee and Hardy, _Documents illustrative of the History
of the English Church_, p. 176. Chapuys declares that "Churchmen will be
of less account than shoemakers, who have the power of assembling and
making their own statutes" (_Letters and Papers_, etc. V. 467; cf. VI.
121).]
[Footnote 409: _Ibid._ p. 178; the suspensory clause is on p. 184.
_Letters and Papers_, etc. V. pp. 343, 413.]
[Footnote 410: _Ibid._ etc. V. p. 71.]
[Footnote 411: _Ibid._ etc. V. p. 415.]
[Footnote 412: Gee and Hardy, _Documents_, etc. p. 195; the important
clause is on p. 198.]
[Footnote 413: _Letters and Papers_, etc. VI. pp. 145, 148; cf. 218.]
[Footnote 414: _Ibid._ etc. VI. p. 35.]
[Footnote 415: _Ibid._ VI. p. 153.]
[Footnote 416: _Letters and Papers_, etc. VI. pp. 145, 148; cf. 218.]
[Footnote 417: _Ibid._ etc. VI. p. 35.]
[Footnote 418: _Ibid._ VI. p. 231.]
[Footnote 419: _Ibid._ VI. p. 246.]
[Footnote 420: _Ibid._. VI. p. 413.]
[Footnote 421: Gee and Hardy, _Documents illustrative of the History of
the English Church_, p. 201.]
[Footnote 422: _Ibid._ p. 209.]
[Footnote 423: _Ibid._ pp. 232, 244.]
[Footnote 424: _Ibid._ p. 243.]
[Footnote 425: _Ibid._ p. 247.]
[Footnote 426: Gee and Hardy, _Documents_, etc. p. 251.]
[Footnote 427: _Ibid._ p. 256.]
[Footnote 428: _Letters and Papers_, etc. XI. p. 445.]
[Footnote 429: _Ibid._ XI. pp. 30, 445.]
[Footnote 430: The two sets of _Injunctions_ are printed in Gee and
Hardy's _Documents illustrative of the History of the English Church_,
pp. 269, 275.]
[Footnote 431: The list of members is given in _Letters and Papers_,
etc. XII. ii. p. 163.]
[Footnote 432: _Letters and Papers_, XII. ii. p. 165 (_Foxe of Hereford
to Bucer_).]
[Footnote 433: _Ibid._ etc. XII. ii. p. 122.]
[Footnote 434: _Ibid._ XII. ii. pp. 118, 122, 162.]
[Footnote 435: _Ibid._ XII. ii. p. 228.]
[Footnote 436: _Ibid._ XII. ii. p. 228.]
[Footnote 437: _Ibid._ XII. ii. 252, 296.]
[Footnote 438: _Ibid._ XII. ii. p. 384.]
[Footnote 439: Cranmer's _Miscellaneous Writings and Letters_ (Parker
Society, Cambridge, 1846), pp. 83-114, contains _Corrections of the
Institution of a Christian Man_ (the _Bishops' Book_) _by Henry VIII.,
with Archbishop Cranmer's Annotations_.]
[Footnote 440: As late as Jan. 1533 we find him writing: "Let us agitate
for the use of Scripture in the mother-tongue, and for learning in the
Universities.... I never altered a syllable of God's Word myself, nor
would, against my conscience" (_Letters and Papers_, etc. VI. p. 184).]
[Footnote 441: Cf. Tyndale's answer to Sir Thomas More's animadversions,
_Works_ (Day's edition), p. 118.]
[Footnote 442: Cf. Pollard's excellent and trenchant note, _Cranmer and
the English Reformation_ (New York and London, 1904), p. 110; Gairdner,
_The English Church in the Sixteenth Century, from the Accession of
Henry VIII. to the Death of Mary_ (London, 1902), pp. 190-91.]
[Footnote 443: _Letters and Papers_, etc. XII. ii. 174.]
[Footnote 444: _National Dictionary of Biography_, art. "Rogers."]
[Footnote 445: The excellence of Tyndale's version is shown by the fact
that many of his renderings have been adopted in the Revised Version.]
[Footnote 446: Dixon, _History of the Church of England_ (London, 1878,
etc.), ii. 77.]
[Footnote 447: _Letters and Papers_, etc. IX. p. 69.]
[Footnote 448: _Ibid._ IX. 119.]
[Footnote 449: _Ibid._ X. p. 234; cf. De Wette, _Dr. Martin Luthers
Briefe_, etc. iv. p. 668.]
[Footnote 450: _Ibid._ IX. p. 72; cf. p. 70.]
[Footnote 451: _Ibid._ IX. p. 208.]
[Footnote 452: _Ibid._ IX. pp. 74, 75, 166, 311.]
[Footnote 453: _Letters and Papers_, etc. IX. pp. 344-48.]
[Footnote 454: _Ibid._ X. p. 38.]
[Footnote 455: These articles have been printed with a good historical
introduction by Professor Mentz of Jena, _Die Wittenberger Artikel von
1536_ (Leipzig, 1905).]
[Footnote 456: _Letters and Papers_, etc. X. p. 98; cf. 58, 97, 108.]
[Footnote 457: _Ibid._ IX. p. 346.]
[Footnote 458: _Ibid._ X. p. 15.]
[Footnote 459: The Act is printed in Gee and Hardy, _Documents_, etc. p.
257.]
[Footnote 460: _Letters and Papers_, etc. XIII. ii. pp. 36, 78, 147,
155. In _Letters and Papers_, etc. XIV. i. p. 153, there is an
_official_ account of the English Reformation under Henry VIII., in
which there is the following (p. 155): "Touching images set in the
churches, as books of the unlearned, though they are not necessary, but
rather give occasion to Jews, Turks, and Saracens to think we are
idolaters, the King tolerates them, except those about which idolatry
has been committed.... Our Lady of Worcester, when her garments were
taken off, was found to be the similitude of a bishop, like a giant,
almost ten feet long;... the roods at Boxelegh and other places, which
moved their eyes and lips when certain keys and strings were bent or
pulled in secret places--images of this sort the King has caused to be
voided and committed other as it was convenient, following the example
of King Hezekiah, who destroyed the brazen serpent. Shrines, copses, and
reliquaries, so called, have been found to be feigned things, as the
blood of Christ was but a piece of red silk enclosed in a thick glass of
crystalline, and in another place oil coloured of _sanguis draconis_,
instead of the milk of Our Lady a piece of chalk or ceruse. Our Lady's
girdle, the verges of Moses and Aaron, etc., and more of the Holy Cross
than three cars may carry, the King has therefore caused to be taken
away and the abusive pieces burnt, and the doubtful sort hidden away
honestly for fear of idolatry."]
[Footnote 461: _Ibid._ XIII. i. 283-84, _Nicholas Partridge to
Bullinger_ (April 12th).]
[Footnote 462: _The Act for the Dissolution of the Greater Monasteries_
is printed in Gee and Hardy, _Documents_, etc. p. 281.]
[Footnote 463: _Ibid._ XIII. ii. p. 49.]
[Footnote 464: _Letters and Papers_, etc. XIII. ii. p. 459. "In oppido
Calistrensi" is probably "at Coldstream"; Beaton had been made a
Cardinal to be ready to make the publication.]
[Footnote 465: _Letters and Papers_, etc. XI. p. 305.]
[Footnote 466: _Ibid._ XI. pp. 238, 272, 355, 356, 477, 504, 507.]
[Footnote 467: _Ibid._ XI. 238.]
[Footnote 468: _Ibid._ XI. 477.]
[Footnote 469: _Letters and Papers_, etc. XIV. i. p. 344.]
[Footnote 470: _Ibid._ XIV. i. pp. 191, 192, 537.]
[Footnote 471: _Ibid._ XIV. i. p. 489.]
[Footnote 472: _Letters and Papers_, etc. XIV. i. p. 475.]
[Footnote 473: Gee and Hardy, _Documents_, etc. p. 303.]
[Footnote 474: _Letters and Papers_, etc. XIV. i. pp. 349, 438.]
[Footnote 475: SOURCES in addition to those given on p. 313: _Calendar
of State Papers, Domestic Series, of the Reigns of Edward VI., Mary, and
Elizabeth_ (this Calendar is for the most part merely an index to
documents which must be read in the Record Office); _Correspondance
politique d'Odet de Selve: Commission des Archives Politiques_, (Paris,
1888); _Literary Remains of Edward VI._ (Roxburgh Club, London, 1857);
_Narratives of the Reformation_ (Camden Society, London, 1860);
Wriothesley, _Chronicle_ (Camden Society, London, 1875); Weiss, _Papiers
d'État du Cardinal de Granvelle (Collection de Documents inédits_,
Paris, 1841-52); Furnivall, _Ballads from Manuscripts_ (Ballad Society,
London, 1868); _Four Supplications of the Commons_, and Thomas Starkey,
_England under Henry VIII._ (Early English Text Society, 1871); Strype,
_Ecclesiastical Memorials and Life of Cranmer_ (Oxford edition, 26 vols.
1820, etc.); _Liturgies of Edward VI._ (Parker Society, Cambridge,
1844); _Stow Annals_ (London, 1631).
LATER BOOKS in addition to those given on p. 313: Pollard, _England
under Protector Somerset_ (London, 1900); Burnet, _History of the
Reformation_ (Oxford edition, 1865); Dixon, _History of the Church of
England_ (London, 1893); Gasquet and Bishop, _Edward VI. and the Book of
Common Prayer_ (London, 1890). _Cambridge Modern History_, ii. xiv.]
[Footnote 476: Pollard, _Cambridge Modern History_, ii. 474.]
[Footnote 477: These _Injunctions_, and the _Articles of Inquiry_ which
interprets them, are printed in Strype, _Ecclesiastical Memorials_, etc.
(Oxford, 1822) II. i. pp. 74-83.]
[Footnote 478: Cranmer, _Miscellaneous Writings and Letters_ (Parker
Society Cambridge, 1846), p. 128.]
[Footnote 479: _English Historical Review_ for 1904 (January), pp. 98
_ff._]
[Footnote 480: This Act, entitled _Act against Revilers, and for
receiving in both Kinds_, is printed in Gee and Hardy, _Documents_, etc.
p. 322.]
[Footnote 481: Gee and Hardy, _Documents_, etc. p. 328.]
[Footnote 482: _Ecclesiastical Memorials_, etc. II. i. p. 133. It is
printed in _The Two Liturgies, with other Documents set forth by
Authority in the Reign of King Edward the Sixth_ (Parker Society,
Cambridge, 1844), p. 1.]
[Footnote 483: The book is printed in _The Two Liturgies_, etc., of the
Parker Society, pp. 9 _ff._]
[Footnote 484: Gee and Hardy, _Documents_, etc. pp. 358 _ff._]
[Footnote 485: Mr. Pollard (_Cambridge Modern History_, ii. pp. 478,
479) thinks that the influence of these foreign divines on the English
Reformation has been overrated; and he is probably correct so far as
changes in worship and usages go. His idea is that the English Reformers
followed the lead of Wiclif, consciously or unconsciously, rather than
that of continental divines; but if the root-thought in all Reformation
theology be considered, it may be doubted whether Wiclif _could_ supply
what the English divines had in common with their continental
contemporaries. "Wiclif, with all his desire for Reformation, was
essentially a mediæval thinker." The theological question which
separated every mediæval Reformer from the thinkers of the Reformation
was, How the benefits won by the atoning work of Christ were to be
appropriated by men? The universal mediæval answer was, By an imitation
of Christ; while the universal Reformation answer was, By trust in the
promises of God (for that is what is meant by Justification by Faith).
In their answer to this test question, the English divines are at one
with the Reformers on the Continent, and not with Wiclif.]
[Footnote 486: Pollard, _England under Protector Somerset_ (London,
1900).]
[Footnote 487: "Tulchan is a calf skin stuffed with straw to cause the
cow to give milk. The Bishop served to cause the bishoprick to yeeld
commoditie to my lord who procured it to him." Scott's _Apologetical
Narration of the State and Government of the Kirk of Scotland since the
Reformation_ (Woodrow Society, Edinburgh, 1846), p. 25.]
[Footnote 488: The book is printed in _The Two Liturgies, with other
Documents_, etc. (Parker Society), p. 187.]
[Footnote 489: Gee and Hardy, _Documents_, etc. p. 371.]
[Footnote 490: Compare _The Two Liturgies_, etc. (Parker Society) p.
283.]
[Footnote 491: _Ibid._ pp. 92, 279.]
[Footnote 492: Gee and Hardy, _Documents_, etc. p. 269.]
[Footnote 493: _Original Letters relative to the English Reformation_
(Parker Society, Cambridge, 1847), ii. 566.]
[Footnote 494: _Original Letters_, etc. (Parker Society) ii. 568,
_Macronius to Bullinger_ (August 28th, 1550).]
[Footnote 495: SOURCES in addition to those on pp. 351: _Epistolæ
Reginaldi Poli, S. R. E. Cardinalis_, 5 vols. (Brixen, 1744-57);
_Chronicle of Queen Jane and of two years of Queen Mary, and especially
of the Rebellion of Sir Thomas Wyat, written by a Resident in the Tower
of London_ (Camden Society, London, 1850); Garnett, _The Accession of
Queen Mary; being the contemporary narrative of Antonio Guaras_, etc.
(London, 1892).
LATER BOOKS: Stone, _History of Mary I., Queen of England_ (London,
1901); Ranke, _Die römischen Päpste_ (Berlin, 1854); Hume, _Visit of
Philip II. (1554)_ (_English Historical Review_, 1892); Leadam,
_Narrative of the Pursuit of the English Refugees in Germany under Queen
Mary_ (_Transactions_ of Royal Historical Society, 1896); Wiesener, _The
Youth of Queen Elizabeth, 1533-58_ (English translation, London, 1879);
Zimmermann, _Kardinal Pole sein Leben und seine Schriften_ (Regensburg,
1893).]
[Footnote 496: Gee and Hardy, _Documents_, etc. p. 373.]
[Footnote 497: The Act of Parliament is printed in Gee and Hardy,
_Documents_, etc. p. 377.]
[Footnote 498: Philip's marriages had this peculiarity about them, that
his second wife (Mary) had been betrothed to his father, and his third
wife had been betrothed to his son.]
[Footnote 499: Strype, Memorials of Queen Mary's Reign, III. ii. 215.]
[Footnote 500: Gee and Hardy, _Documents_, etc. p. 385.]
[Footnote 501: In the days of Henry VIII., Bishop Gardiner had published
a book under this title, in which the papal jurisdiction in England was
strongly repudiated. Someone, probably Bale, when Gardiner was aiding
the Queen to restore that supremacy, had translated the book into
English, and had printed at the bottom of the title-page, "A
double-minded man is inconstant in all his ways."]
[Footnote 502: Gee and Hardy, _Documents_, etc. p. 384, The Act _de
hæretico comburendo_ will be found on p. 133.]
[Footnote 503: _Ibid._ p. 380.]
[Footnote 504: Bonner's Articles of Inquiry are printed in Strype's
_Historical Memorials, Ecclesiastical and Civil_, etc. III. ii. p. 217.]
[Footnote 505: Gairdner's _The English Church in the Sixteenth Century_,
etc. (London, 1902) p. 339.]
[Footnote 506: Strype, _Memorials, Ecclesiastical and Civil_, etc. III.
i. 221, 223.]
[Footnote 507: _Ibid._ III. ii. 556.]
[Footnote 508: Strype, _Memorials, Ecclesiastical and Civil_, etc. III,
i. 222, III. ii, 224.]
[Footnote 509: _Calendar of State Papers, Domestic Series, of the Reign
of Elizabeth_, 1601-3; with Addenda, 1547-65 (London, 1870), p. 483.]
[Footnote 510: An account of Cranmer's trial is given in Foxe, _Acts and
Monuments_ (London, 1851), iii. 656 _ff._ The process is in Cranmer's
_Miscellaneous Writings and Letters_ (Parker Society), pp. 541 _ff._]
[Footnote 511: Cranmer's _Works_, ii. 447 _ff._]
[Footnote 512: _Works_, ii. pp. 445-56.]
[Footnote 513: _Miscellaneous Writings_, etc. (Parker Society) p. 563.]
[Footnote 514: Pollard, _Cranmer_, pp. 367-81.]
[Footnote 515: _Calendar of State Papers and MSS. existing in the
Archives and Collections of Venice, 1555-56_, p. 386.]
[Footnote 516: Pollard, _Cranmer_, p. 328.]
[Footnote 517: There are few more pathetic documents among the State
Papers than those thus catalogued:
"King Philip and Queen Mary to Cardinal Pole, notifying that the Queen
has been delivered of a Prince."
"Passport signed by the King and Queen for Sir Henry Sydney to go over
to the King of the Romans and the King of Bohemia, to announce the
Queen's happy delivery of a Prince."
There are several such notifications all ready for the birth which never
took place. _Calendar of State Papers, Domestic Series, of the reigns of
Edward VI., Mary, Elizabeth, 1547-80_ (London, 1856), p. 67.]
[Footnote 518: SOURCES: _Calendar of State Papers, Elizabeth, Foreign_
(London, 1863, etc.); _Calendar of State Papers relating to Scotland and
Mary Queen of Scots_ (Edinburgh, 1898, etc.); _Calendar of State Papers,
Hatfield MSS._ (London, 1883); _Calendar of State Papers, Venetian,
1558-80_ (London, 1890); _Calendar of State Papers, Spanish, 1558-67_
(London, 1892); Weiss, _Papiers d'état du Cardinal Granvelle_, vols.
iv.-vi. (Paris, 1843-46); _Bullarium Romanum_, for two Bulls--the one of
1559 (i. 840) and the one deposing Elizabeth (ii. 324); _A Collection of
Original Letters from the Bishops to the Privy Council, 1564_ (vol. ix.
of the _Camden Miscellany_, London, 1893); _Calvin's Letters_ (vols.
xxxviii.-xlviii. of the _Corpus Reformatorum_); _Zurich Letters_ (two
series) (Parker Society, Cambridge, 1853); _Liturgies and occasional
Forms of Prayer set forth in the Reign of Queen Elizabeth_ (Parker
Society, Cambridge, 1847); Dysen, _Queene Elizabeth's Proclamation_
(1618).
LATER BOOKS: Creighton, _Queen Elizabeth_ (London, 1896); Hume, _The
Courtships of Queen Elizabeth_ (London, 1896); and _The great Lord
Burghley_ (London, 1898); Philippson, _La contre-révolution religieuse_
(Brussels, 1884); Ruble, _Le Traité de Cateau-Cambrésis_ (Paris, 1889);
Gee, _The Elizabethan Clergy_ (Oxford, 1898); and _The Elizabethan
Prayer-Book and Ornaments_ (London, 1902); Tomlinson, _The Prayer-Book,
Articles and Homilies_ (London, 1897); Hardwick, _History of the
Articles of Religion_ (Cambridge, 1859); Lorimer, _John Knox and the
Church of England_ (London, 1875); Neal, _History of the Puritans_
(London, 1754); Parker _The Ornaments Rubric_ (Oxford, 1881); Shaw,
_Elizabethan Presbyterianism_ (_English Historical Review_, iii. 655);
_Cambridge Modern History_, ii. 550 _ff._; Frere, _History of the
English Church in the Reigns of Elizabeth and James 1558-1625_ (London,
1904).]
[Footnote 519: _Calendar of Letters and State Papers relating to English
Affairs, preserved principally in the Archives of Simancas_ (London,
1892), i. p. 7.]
[Footnote 520: _Ibid._ p. 89. In the same letter the Bishop blames the
instructions of the "Italian heretic friars," i.e. Peter Martyr Vermigli
and Ochino; cf. p. 81.]
[Footnote 521: _Ibid._ pp. 1, 4, 5, etc.]
[Footnote 522: _Ibid._ pp. 3, 77.]
[Footnote 523: _Calendar of Letters and State Papers relating to English
Affairs_, etc. Introduction, p. lv.]
[Footnote 524: _Calendar of Letters and State Papers relating to English
Affairs_, etc. p. 62.]
[Footnote 525: _Ibid._ pp. 39, 67; cf. 83.]
[Footnote 526: Cf. _Device_ in Gee's _Elizabethan Prayer-Book_, p. 197.]
[Footnote 527: Strype, _Annals of the Reformation and Establishment of
Religion_, etc. (Oxford, 1824) I. ii. 389.]
[Footnote 528: Gee and Hardy, _Documents_, etc. p. 416.]
[Footnote 529: Goderick's _Divers Points of Religion contrary to the
Church of Rome_ is printed by Dr. Gee in the appendix to his
_Elizabethan Prayer-Book and Ornaments_ (London, 1902), pp. 202 _ff._;
the sentence quoted is on p. 205; the document is also in Dixon's
_History of the Church of England_, v. 28.]
[Footnote 530: _Venetian State Papers, 1558-80_, 1.]
[Footnote 531: _Calendar of Letters and State Papers relating to English
Affairs, preserved chiefly in the Archives of Simancas_, i. 17, 25.]
[Footnote 532: _Calendar of State Papers, Domestic Series, of the Reigns
of Edward VI., Mary, and Elizabeth_ (London, 1856), i. 123.]
[Footnote 533: _Calendar of Letters and State Papers relating to English
Affairs, preserved chiefly in the Archives of Simancas_, i. 25.]
[Footnote 534: _Ibid._ pp. 7, 12.]
[Footnote 535: _English Historical Review_ for July 1903, pp. 517,
_ff._; _Dublin Review_, Jan. 1903; _The Church Intelligencer_, Sept.
1903, pp. 134, _ff._]
[Footnote 536: Cf. Tomlinson, "Elizabethan Prayer-Book: chronological
table of its enactment," in _Church Gazette_ for Oct. 1906, p. 233.]
[Footnote 537: _Dublin Review_, Jan. 1903, p. 48 _n_: "Ad quem eundem
locum (House of Commons) isti convenerunt (ut communis fertur opinio) ad
numerum ducentorum virorum, et non decem catholici inter illos sunt
reperti."]
[Footnote 538: _Zurich Letters_, i. 10 (Parker Society, Cambridge,
1842); cf. _Calendar of Letters and State Papers relating to English
Affairs, preserved principally in the Archives of Simancas, 1558-67_, p.
33: "To-morrow it (the Bill) goes to the Upper House, where the bishops
and some others are ready to die rather than consent to it."]
[Footnote 539: For "Il Schifanoya" and his trustworthiness, cf.
_Calendar of State Papers, Venetian, 1558-80_, Preface viii.]
[Footnote 540: _Ibid._ p. 52.]
[Footnote 541: Canon Dixon (_History of the Church of England_, v. 67)
declares that the phrase "Supreme Head" was not in the Bill. He has
overlooked the fact that Heath in his speech against it quotes the
actual words used in the proposed Act: "I promised to move your honours
to consider what this supremacy is which we go about by virtue of this
Act to give to the Queen's Highness, and wherein it doth consist, as
whether in spiritual government or in temporal. If in spiritual, like as
the words of the Act do import, scilicet: _Supreme Head of the Church of
England immediate and next under God_, then it would be considered
whether this House hathe authority to grant them, and Her Highness to
receive the same" (Strype, _Annals_, I. i. 405).]
[Footnote 542: _Calendar of Letters and State Papers relating to English
Affairs, preserved chiefly in the Archives of Simancas, 1558-80_, pp.
37, 44, 50, 55, 66; _Parker's Correspondence_, p. 66; _Zurich Letters_,
i. 33.]
[Footnote 543: The Act is printed in Gee and Hardy, _Documents_, etc. p.
442.]
[Footnote 544: The Acts of Henry VIII. which were revived were:--24 Hen.
VIII. c. 12--_The Restraint of Appeals_, passed in 1533; 23 Hen. VIII.
c. 20--_The conditional Restraint of Annates_; 25 Hen. VIII. c. 19--_The
Submission of the Clergy and Restraint of Appeals of 1534_; 25 Hen.
VIII. c. 20--_The Ecclesiastical Appointments Act; The absolute
Restraint of Annates, Election of Bishops, and Letters Missive Act of
1534_; 25 Hen. VIII. c. 21--_Act forbidding Papal Dispensations and the
Payment of Peter's Pence of 1534_; 26 Hen. VIII. c. 14--_Suffragan
Bishops' Act of 1534_; and 28 Hen. VIII. c. 16--_Act for the Release of
such as have obtained pretended Dispensations from the See of Rome._
These Acts are all, save the last mentioned, printed in Gee and Hardy,
_Documents_, etc. pp. 178-232, 253-56.]
[Footnote 545: _Ibid._ p. 445.]
[Footnote 546: _Ibid._ p. 447.]
[Footnote 547: _Ibid._ p. 446.]
[Footnote 548: _Ibid._ p. 455.]
[Footnote 549: The Act is printed in Gee and Hardy, _Documents_, etc.
pp. 458 _ff._]
[Footnote 550: Gee and Hardy, _Documents_, etc. p. 371.]
[Footnote 551: The _Device_ is printed in Strype, _Annals_, etc. I. ii.
392, and in Gee's _Elizabethan Prayer Book and Ornaments_ (London,
1902), p. 195.]
[Footnote 552: Gee's _Elizabethan Prayer-Book and Ornaments_, pp. 76
_f._]
[Footnote 553: _Zurich Letters_, ii. 17.]
[Footnote 554: The _Journal of the House of Commons_, i. 54: "The Bill
for the Order of Service and Ministers in the Church" (Feb. 15th); _The
Book of Common Prayer and Ministration of Sacraments_ (Feb. 16th).]
[Footnote 555: _Calendar of State Papers, Venetian, 1558-80_, p. 45: "a
book passed by the Commons"; cf. above, p. 392; cf. also Bishop Scot's
speech on the reading of the Bill which was emasculated by the Lords, in
Strype's _Annals_, I. ii. 408.]
[Footnote 556: Dr. Gee rejects the idea that Guest's letter had anything
to do with the Book passed by the Commons and rejected by the Lords; cf.
his _Elizabethan Prayer-Book and Ornaments_, pp. 32 ff.; and for a
criticism of Dr. Gee, Tomlinson, _The Elizabethan Prayer-Book and
Ornaments; a Review_, p. 12. Guest's letter is printed by Dr. Gee in his
_Elizabethan Prayer-Book_, etc. p. 152, and more accurately by Mr.
Tomlinson in his tract, _Why was the First Prayer-Book of Edward VI.
rejected?_]
[Footnote 557: "Il Schifanoya" reports the wrath of the Commons: They
"grew angry, and would consent to nothing, but are in very great
controversy" (_Calendar of State Papers, Venetian, 1558-80_, p. 52); cf.
p. 392.]
[Footnote 558: _Journal of the House of Commons_, i. 57.]
[Footnote 559: Professor Maitland (_English Historical Review_, July
1903, p. 527 _n._) and Father J. H. Pollen (_Dublin Review_, January
1903) think that this proclamation of the 22nd of March was never
issued; but "Il Schifanoya" can hardly refer to any other.]
[Footnote 560: "On Easter Day, Her Majesty appeared in the chapel, where
Mass was sung in English, according to the use of her brother, King
Edward, and the communion was received in both 'kinds,' kneeling,
_facendoli il sacerdote la credenza del corpo et sangue prima_; nor did
he wear anything but the mere surplice (_la semplice cotta_), having
divested himself of the vestments (_li paramenti_) in which he had sung
Mass; and thus Her Majesty was followed by many Lords both of the
Council and others. Since that day things have returned to their former
state, though unless the Almighty stretch forth His arm a relapse is
expected. These accursed preachers, who have come from Germany, do not
fail to preach in their own fashion, both in public and in private, in
such wise that they persuaded certain rogues to forcibly enter the
church of St. Mary-le-Bow, in the middle of Cheapside, and force the
shrine of the most Holy Sacrament, breaking the tabernacle, and throwing
the most precious consecrated body of Jesus Christ to the ground. They
also destroyed the altar and the images, with the pall (_palio_) and
church linen (_tovalie_), breaking everything into a thousand pieces.
This happened this very night, which is the third after Easter.... Many
persons have taken the communion in the usual manner, and things
continue as usual in the churches" (_Calendar of State Papers, Venetian,
1558-80_, p. 57).]
[Footnote 561: The speeches of Abbot Feckenham and Bishop Scot,
reprinted in Gee's _Elizabethan Prayer-Book_, etc. pp. 228 _ff._,
represent the arguments used in the Lords. Scot's speech was delivered
on the third reading of the Act of Uniformity, quite a month after the
Westminster conference, and Feckenham's _may_ have been made at the same
time; still they show the arguments of the Romanists.]
[Footnote 562: _Calendar of Letters and State Papers relating to English
Affairs, preserved principally in the Archives of Simancas, 1558-67_,
pp. 45, 46-48; _Zurich Letters_, i. 13_ff._; Strype's _Annals_, etc. I.
i. 128-40, I. ii. 466; _Calendar of State Papers, Venetian, 1558-80_,
pp. 64, 65.]
[Footnote 563: "King Edward's reformation satisfieth the godly":
Bullinger to Utenhovius (_Zurich Letters_, 2nd series, p. 17 _n._;
Strype, _Annals_, I. i. 259).]
[Footnote 564: May 20th, Cox to Weidner: "The sincere religion of Christ
is therefore established among us in all parts of the kingdom, just in
the same manner as it was formerly promulgated under our Edward of
blessed memory" (_Zurich Letters_, i. 28).
May 21st, Parkhurst to Bullinger: "The Book of Common Prayer, set forth
in the time of King Edward, is now again in general use throughout
England, and will be everywhere, in spite of the struggles and
opposition of the pseudo-bishops" (_Zurich Letters_, i. 29).
May 22nd, Jewel to Bullinger: "Religion is again placed on the same
footing on which it stood in King Edward's time; to which event I doubt
not but that your own letters and those of your republic have powerfully
contributed" (_Zurich Letters_, i. 33).
May 23rd, Grindal to Conrad Hubert: "But now at last, by the blessing of
God, during the prorogation of Parliament, there has been published a
proclamation to banish the Pope and his jurisdiction altogether, and to
restore religion to that form which we had in the time of Edward VI."
(_Zurich Letters_, ii. 19).
Dr. Gee seems to beg an important historical question when he says that
these letters _must_ have been written before the writers knew that the
Prayer-Book had been actually altered in more than the three points
mentioned in the Act of Uniformity. Grindal, writing again to Hubert on
July 14th, when he must have known everything, says: "The state of our
Church (to come to that subject) is pretty much the same as when I last
wrote to you, except only that what had heretofore been settled by
proclamations and laws with respect to the reformation of the churches
is now daily being carried into effect." Cf. Gee's _Elizabethan
Prayer-Book_, etc. p. 104 _n._, for the actual differences between the
Edwardine Book of 1552 and the Elizabethan Book of 1559.]
[Footnote 565: _Cambridge Modern History_, ii, 570.]
[Footnote 566: The rubric explaining kneeling at the communion had not
the authority of Parliament, but only of the Privy Council, and was not
included.
The rubric of 1552 regarding _ornaments_, which had the authority of
Parliament and was re-enacted by the Act of Uniformity of 1559, was:
"And here is to be noted that the minister at the time of communion, and
at all other times in his ministration, shall use _neither alb,
vestment, nor cope; but being archbishop or bishop, he shall have and
wear a rochet: and being priest or deacon, he shall have and wear a
surplice only._"
This is the real _ornaments_ rubric of the Elizabethan settlement, and
appears to be such in the use and wont of the Church of England from
1559 to 1566, save that _copes_ were used occasionally.
The proviso in the Act of Uniformity (1559) was: "Such ornaments of the
Church and of the ministers thereof shall be retained and be in use as
was in this Church of England by authority of Parliament in the _second_
year of the reign of King Edward VI., until other order shall be therein
taken by the authority of the Queen's Majesty, with the advice of her
commissioners appointed and authorised under the Great Seal of England
for causes ecclesiastical, or of the metropolitan of this realm."
The ornaments in use in the second year of Edward VI. are stated in the
rubrics of the first Prayer-Book of King Edward (1549):
"Upon the day, and at the time appointed for the ministration of the
Holy Communion, the Priest that shall execute the holy ministry shall
put upon him the vesture appointed for that ministration, that is to
say: a white Albe plain, with a vestment or Cope. And where there be
many Priests or Deacons, there so many shall be ready to help the Priest
in the ministration as shall be requisite: and shall have upon them
likewise the vestures appointed for their ministry, that is to say,
Albes with tunicles." At the end there is another rubric: "Upon
Wednesdays and Fridays, the English Litany shall be said or sung in all
places after such form as is appointed by the King's Majesty's
Injunctions; or as is or shall be otherwise appointed by His Highness.
And though there be none to communicate with the Priest, yet these days
(after the Litany ended) the Priest shall put upon him a plain Albe or
surplice, with a cope, and say all things at the Altar appointed to be
said at the celebration of the Lord's Supper, until after the
offertory."]
[Footnote 567: _Parker's Correspondence_, p. 65.]
[Footnote 568: The rubric is: "And here it is to be noted that the
minister at the time of communion and at all other times in his
ministrations, shall use such ornaments in the church as were in use by
authority of Parliament in the second year of the reign of King Edward
VI., according to the Act of Parliament set in the beginning of this
Book."]
[Footnote 569: Dr. Gee (_Elizabethan Ornaments_, etc. p. 131) thinks
that there can be no reasonable doubt that the rubric was recorded on
the authority of the Privy Council. "The Privy Council had certainly
inserted the Black Rubric in 1552, as their published Acts attest, but
all the records of the Privy Council from 13th May 1559 until 28th May
1562 have disappeared." The precedent cited is scarcely a parallel case.
The Black Rubric was an explanation; the Rubric of 1559 is almost a
contradiction in terms of the Act which restores the Prayer-Book of
1552. If I may venture to express an opinion, it seems to me most likely
that the rubric was added by the Queen herself, and that she inserted it
in order to be able to "hedge." It is too often forgotten that the
danger which overshadowed the earlier years of Elizabeth was the issue
of a papal Bull proclaiming her a heretic and a bastard, and inviting
Henry II. of France to undertake its execution. The Emperor would never
permit such a Bull if Elizabeth could show reasonable pretext that she
and her kingdom held by the Lutheran type of Protestantism. An
excommunication pronounced in such a case would have invalidated his own
position, which he owed to the votes of Lutheran Electors. In the middle
of the sixteenth century the difference between the different sections
of Christianity was always estimated in the _popular_ mind by
differences in public worship, and especially in the celebration of the
Lord's Supper. All over Germany the Protestant was distinguished from
the Romanist by the fact that he partook of the communion in both
"kinds." Elizabeth had definitely ranged herself on the Protestant side
from Easter Day 1559; and a more or less ornate ritual could never
explain away the significance of this fact. The great difference between
the Lutherans and the Calvinists to the popular mind was that the former
retained and the latter discarded most of the old ceremonial. Luther
says expressly: "Da lassen wyr die Messgewand, altar, liechter noch
bleyben" (Daniel, _Codex Liturgicus Ecclesiæ, Lutheranæ_, p. 105); and
crosses, vestments, lights, and an altar appear in regular Lutheran
fashion whenever the Queen wished to place herself and her land under
the shield of the Augsburg Peace. This rubric was a remarkably good card
to play in the diplomatic game.]
[Footnote 570: _XXXth Injunction of 1559:_ "Item, Her Majesty being
desirous to have the prelacy and clergy of this realm to be had as well
in outward reverence, as otherwise regarded for the worthiness of their
ministries, and thinking it necessary to have them known to the people
in all places and assemblies, _both in the church_ and without, and
thereby to receive the honour and estimation due to the special
messengers and ministers of Almighty God, wills and commands that all
archbishops and bishops, and all other that be called or admitted to
preaching or ministry of the sacraments, or that be admitted into any
vocation ecclesiastical, or into any society of learning in either of
the Universities or elsewhere, shall use and wear such seemly habits,
garments, and such square caps as were most commonly and orderly
received _in the latter year of the reign of King Edward VI._; not
meaning thereby to attribute any holiness or special worthiness to the
said garments, but as St. Paul writeth: '_Omnia decenter et secundum
ordinem fiant_' (1 Cor. xiv. cap.)." Cf. Gee's _Elizabethan Prayer Booke
and Ornaments_ (London, 1902); Tomlinson, _The Prayer Book, Articles and
Homilies_ (London, 1897); Parker, _The Ornaments Rubric_ (Oxford,
1881).]
[Footnote 571: The _Advertisements_ are printed in Gee and Hardy;
_Documents_, etc. p. 467; the _Injunctions_, at p. 417.]
[Footnote 572: _Copes_ were used in the cathedrals and sometimes in
collegiate churches in the years between 1559 and 1566, when it was
desired to add some magnificence to the service; but it ought to be
remembered that the _cope_ was never a sacrificial vestment. It was
originally the _cappa_ of the earlier Middle Ages--the mediæval
greatcoat. Large churches were cold places, the clergy naturally wore
their greatcoats when officiating, and the homely garment grew in
magnificence. It never had a doctrinal significance like the _chasuble_
or _casula_.]
[Footnote 573: _Calendar of State Papers, Spanish, 1558-67_, p. 89.]
[Footnote 574: Machyn's _Diary_ (Camden Society, London, 1844), p. 108.]
[Footnote 575: Peacock's _Church Furniture_, p. 87.]
[Footnote 576: _Calendar of State Papers, Spanish, 1558-67_, p. 105:
"The crucifixes and vestments that were burnt a month ago publicly are
now set up again in the royal chapel, as they soon will be all over the
kingdom, unless, which God forbid, there is another change next week.
They are doing it out of sheer fear to pacify the Catholics; but as
forced favours are no sign of affection, they often do more harm than
good." Cf. _Zurich Letters_, i. 63, etc.]
[Footnote 577: _Calendar of Letters and State Papers relating to English
Affairs, preserved principally in the Archives of Simancas_, i. pp. 76,
79.]
[Footnote 578: _Calendar of State Papers, Domestic Series, Edward VI.,
Mary, Elizabeth_, i. 130.]
[Footnote 579: The _Injunctions_ are printed in Gee and Hardy,
_Documents_, etc. p. 417.]
[Footnote 580: _Calendar of State Papers, Domestic Series, of the Reigns
of Edward VI., Mary, and Elizabeth_, i. pp. 180, 183, 187.]
[Footnote 581: For the history of these Articles, see Hardwick, _A
History of the Articles of Religion; to which is added a Series of
Documents from A.D. 1536 to A.D. 1615_, etc. (Cambridge, 1859).]
[Footnote 582: _Calendar of Letters and State Papers relating to English
Affairs, preserved principally in the Archives of Simancas_, i. 190.]
[Footnote 583: The _Consensus Tigurinus_ (1549) dates the
disappearance.]
[Footnote 584: The _Zurich Letters, 1558-79, First Series_ (Parker
Society, Cambridge, 1842), pp. 123, 127, 135, 100, 139.
Bishop Jewel, writing to Peter Martyr (p. 100), says: "_As to matters of
doctrine, we have pared everything away to the very quick, and do not
differ from your doctrine by a nail's breadth_" (Feb. 7th, 1562); and
Bishop Horn, writing to Bullinger (Dec. 13th, 1563, _i.e._ _after_ the
Queen's alterations), says,: "_We have throughout England the same
ecclesiastical doctrine as yourselves_" (_ibid._ p. 135).]
[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}.
Other minor changes are described below:
-------+-------------------------------+------------------
page | originally | changed to
-------+-------------------------------+------------------
vii |Lemonier |Lemonnier
xii |Freibourg |Freiburg
43 |Ausburger |Augsburger
49 |Landammann |Landamann
72 |Vallingin |Villingen
85 |Antoina |Antonia
116 n. |gestes marveilleux |Gestes merveilleux
148 |auto-da fés |auto-da-fés
162 |cas communs |cas communes
181 |d'Hopital |de l'Hôpital
234 n. |Geschiedeniss der Doopgezinden |Geschiedenis der Doopsgezinden
237 |Daventer |Deventer
238 |Daventer |Deventer
254 n. |Philip |Philippe
254 |St. Omer's |St. Omer
261 [inserted second footnote anchor]
293 |Prag |Prague
312 |hopless |hopeless
358 |Büchlin |Büchlein
438 |Lichtenstein |Liechtenstein
445 n. |St. Galler |St. Gallen
447 |Ostreich-Ungern |Österreich-Ungarn
462 |striken |stricken
484 n. |Marrenbrecher |Maurenbrecher
564 |Taschensbuch |Taschenbuch
576 n. |Denzigner |Denzinger
581 |Crescenzio |Crescentio
614 |Ausberger |Augsburger
614 |Bekantones |Bekentones
617 |Chatelet |Châtelet
618 n. |Dilemburg |Dillenburg
619 |Eidgenots |Eidguenots
620 |Vallingen |Villingen
624 |Meersberg |Meersburg
625 |l'Ame |l'âme
626 |Gräbunden |Graubünden
628 |Heidelburg |Heidelberg
629 |Giorlamo |Girolamo
640 |Meyer, Johann |Maier, Johann (and moved
respecting Index
alphabetical order)
631 |Willebrock |Willebroek