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

by Thomas M. Lindsay

CHAPTER VI.

THE INQUISITION AND THE INDEX.[724]

§ 1. The Inquisition in Spain.

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

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

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

§ 2. The Inquisition in Italy.

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

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

§ 3. The Index.

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

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

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

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

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

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

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

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

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

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

§ 4. The Society of Jesus and the Counter-Reformation.

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

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

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

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

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

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

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

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

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

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

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

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

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

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[INDEX.]

Aare, The, Swiss river, boundary between the Provinces of Mainz and Besançon, [23].
Abjuration, Act of, declaration of Dutch Independence, [267].
Abjuration of Papal Supremacy by the Church of England, [332].
Act of Restraint of Appeals (England), [329].
Act abolishing Diversity of opinion (England), [348].
[Act of Uniformity] (Edward VI.), The First, [357], [360].
Act of Uniformity (Edward VI.), The Second, [363].
Act de heretico comburendo, [374].
[Act of Uniformity] (Elizabeth), [390] ff., [395], [401] f., [403], [419].
Act of Supremacy (Elizabeth), [390] ff., [393] f., [397], [401], [408] f.
Acts completing England’s secession from Rome, [331].
Acts of Henry VIII. revived by Elizabeth, [393] and n.
Adda, The (Val Tellina), [50].
Adrian VI., his ideas of the need of reformation, [496];
a Dutch Ximenes, [497];
an Inquisitor, [497];
in Rome, [497];
tries to reform the Curia, [498];
the martyr of the Spanish Reformation, [499];
failure in life, success after death, [500]; [494], [610].
Advertisements of Archbishop Parker, [406], [418] n.
Adroyer, The, the chief Magistrate of Bern, [41] n.
Agen, Reformed church at, [166].
Agrarian troubles in England, [345], [359], [387].
Agrippa, Cornelius, [64] n.
Aigle, a district of the Pays de Vand, [67];
Farel at, [67], [69].
Albert of Brandenburg, [3].
Alcala, College at, [491] f., [537].
Alciat, André, lecturer in Law, [95].
Aleander, Hieronymus, Papal Legate at Worms, in the Netherlands, [229].
Alençon, The Duke of, Francis, till [157]4, then Duke of Anjou, [179] n., [203].
Alexander, of Arles, Peter, [358].
[Alva], Ferdinando Alvarez de Toledo, Duke of, [193], [255] f., [259], [262].
Amboise, Town of, [146], [310];
Conspiracy of, [176];
Edict of, [192].
Ammonius, Andreas, Latin secretary to Henry VIII., [316].
Amsterdam, [236], [239].
Anabaptists, The, outside the Peace of Augsburg, [5];
in Zurich, [35];
in the Netherlands, [224] ff.;
their origin, [235], [423], [432] ff.;
places of refuge, [238], [451];
attempts to gain a town in the Netherlands, [238] f.;
old mood of describing, [430] f., [431] n.;
connection with the social revolt, [432];
with the Brethren, [432];
their organisation, [435];
their hymns, [435], [449] ff.;
their strong individuality, [437];
views on Passive Resistance, [438];
their evangelists, [439];
repudiated a State Church, [442];
their “separation” from the world, [443], [461];
persecutions, [236] ff., [445];
in Switzerland, [445] f.;
in Münster, [459] ff.;
polygamy among, [463] ff.;
their views on Marriage, [464].
Andelot, Francis de, brother of Admiral Coligny, [172], [194].
Anduze, Huguenot stronghold, [201].
Angeles, Francisco de los, and Luther [495].
Angers, Reformed church at, [166].
Anhalt becomes Calvinist, [3].
Anna Reinhard and Zwingli, [36].
Annates (England), [328], [331].
Anne of Cleves, [342], [347], [349].
Anti-Trinitarians, [422], [424] f.
Antoine de Bourbon, titular King of Navarre, [20], [172], [175], [178], [181], [186], [192]. See [Bourbon].
Antwerp, [234], [254] f.
Apology, The, of William of Orange, [267].
Apostles, The Twelve (nickname), [252].
Apostolic Tribunal (Inquisition), The, [598].
Appenzell (Swiss Canton), [22], [46], [49].
Aquila, Bishop of, Ambassador of Philip II., [386].
Archeteles (treatise by Zwingli), [33].
Areopagitica, The, [13].
Armada, Destruction of the Spanish, [212].
Arran, the Earl of, [281], [283], [298] n.
Arthur, Prince of Wales, married to Catharine of Aragon, [322].
Articles of Geneva, [105] ff., [124].
Articles, The Ten, [333] ff.
Articles, The Six, [348] f., [355], [358].
Articles, The Forty-two, [363], [411].
Articles, [The Thirty-eight], [414] f.
Articles, [The Thirty-nine], [363], [411] ff., [415], [418].
Articles of the order and government of the Church, The, [417].
Articles, The Twenty-one (Anabaptist), [459], [465].
Articles, The Twelve (The Apostles’ Creed), [518].
Arundel, the Constitutions of Thomas, [337].
Assembly of Notables (France), [177].
Attrition and Contrition, as defined at the Council of Trent, [584].
Aubenas, Huguenot stronghold, [201].
Aubigny, Reformed church at, [166].
Augsburg, Peace of, Elizabeth’s desire to take advantage of, [397], [405] n., [408], [414].
Augsburg Confession, [124], [341], [397], [415], [576].
Augsburg Interim, [567]; [20].
Ausberger, Jacob, Reformer of Mühlhausen, [43].
Aventuriers, Les, in France, [144].
Aytta, Vigilius van, member of the Council of State for the Netherlands, [243].
Babylonian Captivity of the Church of Christ, [334], [494].
Baden (Switzerland), Diet at, [47].
Bale, John, [318].
Band subscrivit by the Lords, [289].
Baptism, Ceremony of, according to the Reformed rite, [69];
first instance in Geneva, [83];
Anabaptist mode of administering, [435];
mode in Münster, [461].
Baptism, Doctrine of, defined at the Council of Trent, [581].
Barcelona, Ladies of, Ignatius’ earliest disciples, [533], [561].
Barlaymont, Baron de (Netherlands), [243], [250], [255].
Barnes, Dr. Robert (England), [18], [340], [349].
Barricades, the day of (France), [211].
Barry, Godfrey de, Seigneur de la Renaudie (France), [175].
Basel, Bishopric of, [23], [64].
Basel, Town of, the Reformation in, [38];
accepts Calvinism, [60];
regulation of morals in, [109]; [22], [25], [122].
Bastille, The, used as a prison for Protestants, [164].
Bauny, qui tollit peccata mundi per definitionem, [556].
Bavaria, [48];
Anabaptists in, [449].
Bearnese, The, Henry IV. of France, [218].
Beatæ, Spanish Mystics, [530].
Beaton, David, Archbishop of St Andrews, Cardinal, [282] f., [345] n.
Beatus, Rhenanus, Humanist, [18] n.
Béda, Noël, leader of the Romanist party in the University of Paris, [94], [535].
[Beggars], The, [250] ff. See [Wild-Beggars], [Sea-Beggars].
Bekentones des globens und lebens der gemein Criste zu Monster, [464].
Benedictines, Reformation among the, [509].
Bentheim Confession, [4] n.
Ber, Hans, Anabaptist evangelist, [439].
Bern, The Reformation in, [40];
The Ten Theses of, [42], [45] f., [103];
protects Swiss Protestants, [45], [63];
seeks to evangelise Western Switzerland, [63], [66], [103] f.;
Liturgy of, in use in French Switzerland, [69], [117], [118] ff.;
demands a Public Disputation at Lausanne, [70];
Synod at, [73];
protects the Evangelicals of Geneva, [79] f.;
conquers the Pays de Vaud, [89];
regulation of morals in, [109];
commanding position in Western Switzerland, [116];
Consistory of, [117] ff.;
intercedes with Geneva on Calvin’s behalf, [121] ff.; [22], [48], [113], [129].
Bernard, Jacques, minister at Geneva, [131] n.
Berquin, Louis, a French Lutheran, [18], [143].
Besançon, Archiepiscopal Province of, [23].
Bèze, Théodore de (Beza), [95], [155], [313];
at Poissy, [186] ff.
Bible, The English, [335], [337] ff., [389].
Biel or Bienne (Swiss Canton), [46];
becomes Calvinist, [60].
Bishops’ Book, The, [10], [319], [336].
Blaarer (Blauer), Ambrose, [43], [47].
Blandrata, Giorgio, Anti-Trinitarian, [426].
Blast ... against the monstrous Regiment of Women, [292], [296].
Blaurock (Brother Jörg), [446] f.
Blois, town of, [146], [166].
Bloody Tribunal, The, [255].
Boabdilla, Nicholas, Jesuit, [537], [557].
[Bockelson], Jan (Jan of Leyden), arrived at Münster, [459];
leader in Münster, [463] ff.;
introduced polygamy [465] ff.
Bocquet, Christopher, a Dominican preacher in Geneva, [75];
called a Lutheran preacher, [75] n.
Boekbinder, Bartholomaeus, disciple of Jan Matthys, [459].
Boleyn, Anne, [324], [331].
Bolsec, Jerome (Geneva), [130].
Bonner, Edmund, Bishop of London, [369], [374] f., [380] f., [389].
Book of Common Order, The (Scotland), [306].
Book of Communion, The (England), [356].
Book of Discipline, The First (Scotland), [307].
Books, Index of Prohibited. See [Index].
Borgia, Francis, Duke of Candia, a Jesuit, [556].
Borromean League (Switzerland), [60].
Borromeo, Carlo, Cardinal, [60], [595].
Bourbon, [ Antoine de] (1518-1562), Duke of Vendôme, and through his wife, Jeanne d’Albret, titular King of Navarre, [20], [172], [175], [178], [181], [186], [192].
[Louis] de, brother of Antoine, Prince of Condé (1530-1569), Bourbon: married (1) Eléanore de Roye, (2) Françoise d’Orléans, [172], [175], [178] f., [187], [190] f.
Charles de, brother of Antoine (1523-1590), Cardinal de Bourbon, chosen King by the League as [Charles X]., [209], [216], [212] f.
Henry, son of Antoine and Jeanne d’Albret, King of Navarre and King [Henry IV.] of France (1163-1610), recognised as leader of the Huguenots, [194];
married to Marguerite de Valois, [197];
becomes heir to the French throne, [206];
declared by the Pope incapable of succeeding, [208];
at Tours with Henry III., [214];
succeeds as Henry IV., [216];
his Declaration, [217];
becomes a Roman Catholic, [219] f.;
grants the Edict of Nantes, [221].
[Henry de] (1552-1588), son of Louis of Condé and Eléanore de Roye, [195], [204], [208].
Antoinette de (1494-1583), aunt of Antoine de Bourbon, married Claude, Duke of Guise, the mother of the Guises, [190].
Bourg, Antoine du, the Chancellor, [146];
the martyr, [160], [170], [174] f.
Bourges, Calvin at, [95];
church at, [166]; [249].
Breda, [249].
Brederode, Henry, Viscount, [249] f.
Bremen becomes Calvinist, [3].
Bremen Consensus, [4] n.
Brès, Guido de, drafted the Belgic Confession, [272].
Brethren, The, [432] f., [434], [440], [445].
Brethren of the Common Lot, The, [226], [228].
Brethren and Sisters of the Free Spirit, The, [441].
Briçonnet, Guillaume, Bishop of Meaux, [11], [141] and n.
Brill (Brielle) taken by the Sea-Beggars, [260].
Broet, Paul, the Jesuit, [537].
Brooks, James, Bishop of Gloucester, [378], [380].
Bruno, Giordano, [423].
Bucer, Martin, Reformer of Strassburg, [43], [73], [149], [358], [507], [519].
Buchanan, George, [281], [533] and n., [556].
Budé, Guillaume (Budæus), [12], [95].
Buenzli Gregory, teacher of Zwingli, [25].
Bullinger, Henry, successor to Zwingli in Zurich, on ecclesiastical excommunication, [111];
influence in England, [360], [364], [402] and n., [437]; [60].
Burgundy. See [Charles the Bold].
Busche, Hermann von dem, of Marburg, [457].
Cachi, Jean, Rom. Cath. in Geneva, [86].
Caffard, [80].
Cahiers, list of grievances presented to the States-General, [182], [185].
Calvin (Cauvin), Jean, “atrocious mysteries of,” [1] n., [415];
doctrine of the Holy Supper, [58] ff., [412];
on substance and presence, [59], [412];
preachers trained by, [71];
youth and education, [92] ff.;
at the Colleges de la Marche and Montaigu, [93];
at the College Fortet, [95];
at Orléans and Bourges, [95];
conversion, [95], [97];
edition of Seneca’s De Clementia, [12], [96];
knowledge of the Classics and of Patristic, [96], [104], [109];
joined the Protestant community in Paris, [97];
writes the Discourse on Christian Philosophy, delivered by Nicolas Cop before the University of Paris, [98];
in Basel, [99];
in Geneva with Farel, [102] ff.;
at the Disputation at Lausanne, [103];
aimed at restoring the ecclesiastical usages of the first three centuries, [109];
his idea of ecclesiastical discipline, [108] ff.;
believed that the secular power should enforce ecclesiastical sentences, [110];
his views of ecclesiastical discipline not adopted by Geneva, [112];
his Catechisms, [113], [306];
his Confession sworn to by the Genevese, [115];
opposition to, in Geneva, [115]-[124];
accused of heresy, [116];
and the ceremonies of Bern, [118] ff.;
at the Synod of Lausanne, [118] f.;
banished from Geneva, [74] n., [120];
at the Synod of Zurich, [122];
signs the Augsburg Confession, [124];
settles at Strassburg, [124];
asked to return to Geneva, [125] f.;
returns, [127];
work in Geneva, provides a trained ministry, [132];
plans for education, [133];
influence on the French Protestant Church, [153] and n., [158];
fond of Children, [154];
as a writer of French prose, [155] and n.;
a democrat, [155] f.;
value of his theology for the Reformation, [156];
influence on the organisation of the French Church, [164];
discourages rebellion in France, [175];
writes against iconoclasm, [183], [191];
Renan and Michelet on, [159];
influence on the Scottish Church, [305];
at the Regensburg Conference, [523] f.; [8] ff., [12], [16], [27], [138], [147] f., [305], [514], [557], [577].
Cambridge, [17], [276], [320].
Campeggio, Thomas, Bishop of Feltre, a Cardinal, in England, [323] ff.;
proposed that the Princess Mary should marry her half-brother, the Duke of Richmond, [323];

at the Council of Trent, [570].
Canisius, Peter, a Jesuit, [557] ff., [591], [595], [605] f.
Canon Law in the Elizabethan Church, [417] f.
Canus, Alexandre, Reformed preacher in Geneva, [79].
Cany, Madame de, [158].
Capistrano, John of, a revival preacher in the Abruzzi, [502].
Capito, Wolfgang, [38], [43], [64] n., [453], [456].
Capucins, a reformation of the Franciscans, [507] f.
[Caraffa], Giovanni Pietro, Cardinal and later Pope Paul IV., member of the Oratory of Divine Love, [505];
the Theatines, [509] f.;
character and training, [515];
an Inquisitor, [601];
his conduct as Pope, [585] f.; [510], [545].
Carlyle, Thomas, on the Thirty Years’ War, [2].
Caroli, Pierre, accuses Calvin of heresy, [116].
Carvajal, Juan de, Cardinal, [497].
Cassel, Confession of, [3], [4] n.
Castellio, Sebastian, [130].
Catechism, The Racovian, [473], [477].
Catechism of the Brethren, The, [433].
Catechisms of the Reformed Church, the Heidelberg, [3], [4] n., [306];
Calvin’s, [113], [306];
Craig’s, [306].
Catharine of Aragon, [321] ff., [324], [330], [342], [388].
Catherine de’ Medici, wife of Henry II. of France, begins to reign, [178];
her children, [179] n.;
and ladies’ side-saddle, [180] n.;
at Poissy, [186] ff.;
leader of the Romanist party in France, [192];
matrimonial policy, [196];
dies, [214]; [173], [177], [180], [195], [211], [313].
Cas communes and cas privilégiés, [162].
Cauvin, Gerard, father of Calvin, [92] ff.; [95].
Cecil, Sir William, afterwards Lord Burghley, [19], [292], [295], [297] ff., [311] f., [386] f., [396].
Ceremonies of Bern, The, [118] ff.
Cervini, Marcello, Cardinal de Santa Croce, Legate at the Council of Trent, [566], [568] ff.
Chablais, District of, [117].
Chambéry, [65].
Chambre Ardente, The, [162], [169], [290].
Chandieu, Antoine de, minister at Paris, [167].
Chapuis, Jean, Romanist in Geneva, [86].
Chapuys, Eustace, Ambassador of Charles V. in England, [330], [369].
Charles V., Emperor of Germany, disapproved of the Bern Disputation, [41];
how he inherited the Netherlands, [225];
consolidates the Netherlands, [226] ff.;
establishes the Inquisition there, [229];
increasing severity towards Protestants, [231];
Lutherans among his family, [233];
abdicates at Brussels, [240];
and Philip II., [240] f.;
persuaded that Protestants and Romanists may be re-united, [518], [523], [567]; [225], [327], [358], [368] f., [371], [377], [496] f., [581].
Charles IX., King of France, [178], [186], [196], [198], [203] f.
“Charles X.,” the League King of France. See [Bourbon].
[Charles the Bold], Duke of Burgundy, [22] f., [26], [225].
Chateaubriand, Edict of, [161] f., [169], [296].
Châtelet, The Grand and the Petit, prisons in Paris, [164].
Christian Civic League (Protestant), [48], [51].
Christian Philosophy, Discourse on, [98].
Christian Union, The (Romanist), [48].
Christianæ Religionis Institutio. See [Institutio].
Church, Calvin’s Doctrine of the, [7], [110], [129].
Church, Doctrine of the, among the Anabaptists, [445].
Church, Doctrine of the, among the Socinians, [480] f.
Church, Doctrine of the, at the Regensburg Conference, [521] f.
Classis, ecclesiastical court in Dutch Church, [271].
Clement, Jacques, assassinates Henry III., [215] f.
Clement VII. See [Popes].
Clergy, dissolute lives at Geneva, [90] n.;
disliked in England, [319], [326].
Codure, Jean, The Jesuit, [537].
Cognac, a Huguenot stronghold, [194] f.
Colleges in Paris, de la Marche, [93];
de Ste Barbe, [98], [533] and n.;
de Montaigu, [94] f., [533];
Fortet, [95];
de Navarre, [97] n.
Colleges founded in Spain by Ximenes, [491].
Colleges, French, seed-beds of the Reformation, [151].
Colet, Dean, [319], [334].
Coligny, Gaspard de, Admiral of France, at the Assembly of Notables, [177];
at the States-General, [182];
at Poissy, [186];
in La Rochelle, [194] f.;
attempted assassination of, [197];
murdered by Guise, [199]; [172], [184], [191], [196].
Colloquy, an ecclesiastical court in the French Protestant Church, [168].
Colloquy at Marburg, [50].
Colloquy at Poissy, [20], [186] ff.
Colonna, Vittoria, [505] f., [508], [545], [559], [587] n.
Colporteurs, French Protestant, [152].
Commentary on the Psalms, Calvin’s, [97], [101].
Communism among the Anabaptists, [438], [457], [461] f.
Como, Lake of, [50].
[Company of Jesus], The, the beginnings of the, [546], [548] f.;
its constitution, [550] f., [551] and n.;
power in the hands of the General, [552] f.;
limitations to his power, [553];
rapid spread of the Order, [563];
and the Council of Trent, [595];
and the Counter-Reformation, [606];
and education, [607].
Compromise, The (Netherlands), [249].
Complutensian Polyglot, The, [492].
Conciergerie, Huguenot Prison in Paris, [164].
Concordat, The Spanish, of [148]2, [491].
Conference at Westminster, [20], [400] ff.
Confession, Augsburg, [1], [341], [415], [576].
[Confessions] of the Reformed Churches, [3], [4] n., [6] n.;
Consensus Tigurinus, [60];
Confession of Genecu, [114];
Confession of Waldenses of the Durance, [119];
the Belgic Confession, [272] f.;
the Scots’ Confession, [300], [302] f.;
the Confession of the French Church, [167] f.;
Helvetic Confession (Second), [413].
Congregation, The (in the Scottish Reformation Church), [289], [290], [299] f.
Congregation, The (in Western Switzerland), [105] n.
Congregation of the Holy Office, The (Inquisition), [601].
Congregation of the Index, The, [604] f.
Consilium ... de emendenda ecclesia, [510].
Consilium ... super reformatione sanctæ Romanæ Ecclesiæ, [511].
Consistorial ecclesiastical organisation, [4], [7].
Consistory, of Bern, [117], [122];
of Geneva, [128] f.;
in the French Church, [165] f.;
in the Dutch Church, [270] ff.
Constance, Bishop of, [30] f., [33], [34], [41], [47];
bishopric of, [23];
City of, [47] f.;
Lake of, [48].
Consulta, the confidential advisers of the Regent of the Netherlands, [243] f.
Contarini, Casparo, Senator of Venice and Cardinal, Member of the Oratory of Divine Love, [505];
character and training, [513];
and Calvin, [514];
sent as Legate to Germany, [516] ff.;
at the Regensburg Conference, [519] ff.;
returns to Italy, [524].
Continental Divines in England, [358] and n.
Convocation (England), [327], [329], f., [355], [363] f., [390], [411], [416], [418].
Cop, Nicolas, [12], [95], [98], [145].
Cope, [403] f. n., [406] and n., [407].
Coraut, Elie, the blind preacher of Geneva, [74] n., [119] and n., [120].
Cordier, Mathurin, teacher of Calvin, [93] and n., [94], [154].
Cortese, Gregorio, Abbot of San Giorgio Maggiore, [505], [509].
Council General of the Union of Catholics (France), [213].
Council of Sens (France), [144].
Council of Tumults, or the Bloody Tribunal (Netherlands), [255].
Coutras, Battle of, [209].
Covenants in Scottish Church History, [288] f., [299].
Cox, Dr., Bishop of Ely, [390], [402] n.
Cranmer, Thomas, Archbishop of Canterbury, trial and martyrdom, [378] ff.;
recantations of, [380]; [8], [318], [329] f., [338], [349], [371], [379].
Craw (Crawar), Paul, in Scotland, [277].
Crescentio, Marcello, Cardinal, sole Legate at the second meeting of the Council of Trent, [581].
Cromwell, Thomas, Earl of Essex, [332], [343], [347], [348].
Curia, The, [30], [495], [498], [503], [511], [517], [586].
[Curialism], at the Council of Trent, [571], [585], [591];
its triumph there, [593].
Cybó, Caterina, Princess of Camerino, [506], [508].
Dalbiac, Charles, French Protestant minister, [181].
Damasus, Pope, [130].
Danès, Pierre, “royal lecturer” in Paris, [96].
Daniel, Francis, correspondent of Calvin, [97] n.
Danube, River, [25].
Dathenus, Peter, metrical version of the Psalms in Dutch, [252].
Dauphiné, [39] n., [74].
Deventer, full of Anabaptists, [237] f.
Davidis, Francis, Anti-Trinitarian, [429].
Declaration of Bremen, The, [3].
Declaration of the Principal Articles of Religion (England), [411].
Decretals, The, [78].
Decretum pro Armenis, used at the Council of Trent, [583].
Defensor Pacis, The, of Marsiglio of Padua, [434].
Delft, Town of, [264].
Democracy and autocracy (Knox and Mary), [313].
Denck, Hans, Humanist and Anabaptists, [424], [435] f., [442].
Dendermonde, [255].
Dentière, Marie, wife of Froment, [74] n.
Device, The (England), [396].
Diane de Poitiers, [151], [173], [296].
Dieppe, John Knox at, [291].
Diet, The Swiss, at Luzern, [32];
at Baden, [47].
Dillenburg, The Synod of, [4] n.
[Discipline] de l’excommunication, [106].
Discipline, ecclesiastical, [108] ff., [305];
opposition to, in Geneva, [115];
how exercised in Geneva, [129];
to be exercised through secular authority, [8] f., [111] f., [489].
Discipline écclésiastique des églises reformées de France, [168], [305].
Discipline, First Book of (Scotland), [301], [304] ff.
Disputation, Public, at Zurich, [34] f.;
at Basel, [39];
at Bern, [40], [68];
at Geneva, [85] ff., [88];
at Lausanne, [103];
at Zurich on Baptism, [445] ff.;
at Münster, [454];
on Baptism, [457];
the Leipzig, [495].
Divara, wife of Jan Matthys, [467], [469].
Divorce, The (Henry VIII.), [324], [330] f., [340].
Dizennier, office in Geneva, [115].
Dogmatic Tradition and the Inner Light, [423].
Dorne, John, bookseller in Oxford ([152]0), [320].
Dufour, Louis, citizen of Geneva sent to persuade Calvin to return, [125].
Dundee, [17], [279], [293].
Dykes in the Netherlands, [245], [263].
Easter Day Communion in England, [398] ff.
Ecclesiastical organization, in Geneva, [128], [132];
in France, [164] ff.;
in the Netherlands, [270] f.;
in Scotland, [307] f.;
among the Anabaptists, [435].
Eck, Johann, the antagonist of Luther. See [Maier].
Economic changes in England, [345] f.; [359], [387].
Edicts, French, concerning the Reformation, of Fontainebleau, [147];
of Chateaubriand, [161] f., [169], [296];
of Compiègne, [163];
of Ramorantin, [177];
of Amboise, [192] f.;
of Saint-Germains, [195];
of Beaulieu, [204];
of Bergerac, [206];
of Nemours, [208];
of Nantes, [19], [221] ff.
Edinburgh, [293].
Edinburgh, University of, [307].
Edward VI. of England, [20], [367] f.; [370], [389].
Église plantée and église dressée, [165].
Egmont, Lamoral, Count of, [243], [247] f., [254] f., [258].
Egmont, Nicolas van, an Inquisitor, [230].
Eidguenots of Geneva, [62].
Einsiedeln, [28], [30].
Elders in the Scottish Church, appointed by the Congregation, [290].
Eléanor de Roye, wife of Louis of Condé, [172], [184].
Elizabeth, Queen of England, threatened excommunication, [1] n., [414] f.;
seizes Spanish treasure ships, [259];
and Knox’s Blast, [292], [296];
dislikes Calvin’s theology, [296];
carefully watched during the reign of Mary, [369];
her death recommended by Charles V., [371];
succeeds to the crown, [385];
declares herself a Protestant, [386] ff.;
looked on as a bastard and a heretic by the Romanist powers, [387];
threatened with the fate of the King of Navarre, [388], [414];
first Proclamation, [388];
exhibits her Protestantism to her people, [389];
difficulties of her government in the alteration of Religion, [390];
her first Parliament, [391];
shelters herself under the Peace of Augsburg, [397], [405] n., [414];
communicates in both “kinds,” [399] and n.; [406], [408], [413], [415], [418], [420].
Emden, meeting of the Netherlands Protestants at, [271].
Emden Catechism, [4] n.
Episcopal government in Switzerland, [23].
Episcopus Universalis, [332].
Epistolæ Obscurorum Virorum, [317].
Erasmians, the Spanish, [492].
Erasmus, and the Reformed Churches,

[9] ff., [152];
on Indulgences, [16]; [25], [27] f., [30], [96], [152], [226], [230], [316], [320], [334], [337], [353], [478], [492], [513].
Erasmus circle at Basel, [436].
Erastians, [123], [129].
[Escadron] volant de la Reine, [203], [309].
Esch, Johann, martyr in the Netherlands, [224], [230].
Este, Cardinal Hippolito de, [188].
Estienne, Robert, Parisian printer, [93], [148].
Excommunication. See [Discipline].
Excommunication among the Anabaptists, [443].
Exercitia Spiritualia. See [Spiritual Exercises].
Exhorters in the Scottish Church, [305].
Faber, Johann, Archbishop of Vienna. See [Heigerlin, Johann].
Faber, Peter, the Jesuit, [537], [545], [548], [557].
Face of a Church, the “Congregation” assumes the, [290].
Fagius (Büchlein), Paul, [358].
Farel, William, at Basel, [39];
early life, [39] n.;
called a Lutheran preacher, [16] n.;
at Aigle, [67] f., [69];
the apostle of French-speaking Switzerland, [67];
baptized his converts from Romanism, [68] n.;
organises a band of evangelists, [71] and n.;
at Villingen, [72];
sent by Bern to Geneva, [80];
in Geneva during the siege, [84];
attempt to poison, [84] and n.;
preaches in the cathedral at Geneva, [86];
induces the Council of Geneva to abolish the Mass, [88];
struggle against the evil morals of the town, [90];
character and marriage, [91];
joined by Calvin, [102];
at the Lausanne Disputation, [103];
his “congregation,” [105] n.;
banished from Geneva, [71] and n., [115]-[124];[12], [45] n., [97], [109], [118] ff., [143].
Feckenham, Abbot of Westminster [400] n.
Ferdinand of Austria, and the excommunication of Elizabeth, [1] n.;
on the Protestants in Vienna, [2];
and the Anabaptists, [447], [449].
Feria, Count de, Ambassador of Philip of Spain, [388], [400].
Ferrar, Robert, Bishop of St. David’s, [378].
[Ferrara], Renée, Duchess of, [101], [505].
Ferrière, Sieur de la, [165].
Ficino, Marsiglio, and Marguerite of Navarre, [137].
Flag of the Swiss Confederacy, [21].
Flying Squadron. See [Escadron].
Fontainebleau, Edict of, [147]; [184] f.
Foxe, Edward, Bishop of Hereford, [340] f.
Foxe, John, the Martyrologist, [332].
Francis I. of France, alternately protects and persecutes the Reformers, [143] f., [145], [147] ff.;
Calvin’s letter to, [147];
founds the “Royal Lectureships” at Paris, [534] f.
Francis of Assisi, [506] ff., [527].
Franciscans and the Reformation, [305].
Franciscans, reformation among the, [508] f.
Frankfurt congregation of English exiles, [287]; [20].
Frankfurt Conference, [124].
Frankfurt Fair, [18].
Frederick, Elector of the Palatinate, becomes a Calvinist, [3], [4] n.
Fregoso, Fred., Archbishop of Salerno, [505], [510].
Freiburg, Swiss Canton, strongly Romanist, [43], [65], [75] n., [76], [84]; [21].
Frenchman, this (iste Gallus), [102] and n., [153].
Friesland, East, an Anabaptist place of refuge, [238].
Forest Cantons, and the Reformation, [41], [50];
at war with Zurich, [49]; [22].
Froben, printer at Basel, [27].
Froment, Antoine, at Villingen, [72];
in Geneva, [74] f.;
his wife a preacher, [74] n.;
contest with Furbiti, [78] f.;
during the siege of Geneva, [84].
Furbiti, Guy, Romanist preacher in Geneva, [78] ff.
Gallars, Nicholas des, minister of French Protestants in London, [186].
[Gallen], St., [22], [47], [48], [60], [122], [437], [440].
Gardiner, Stephen, Bishop of Winchester, [349], [352], [369], [371], [375].
Geelen, Jan van, an Anabaptist leader, [239].
Gemblours, [266].
Geneva, city of, history and constitution, [61] ff.;
parties in, [62];
Bern and Freiburg, [63];
“the gate of western Switzerland,” [63], [89];
town councils in, [63];
Luther’s writings in, [64] n.;
turbulent priests in, [77] and n.;
the affair of Furbiti in, [78]-[82];
plot to seize the town, [82];
besieged by the Bishop and the Duke of Savoy, [83];
attempt to poison the Reformed preachers in, [84] and n.;
Public Disputation in, [85] ff.;
Mass abolished provisionally in, [87];
completely, [89];
Disputation before the Council, [88];
becomes an independent republic, [89];
motto Post tenebras lux, [89];
evil living in, [90] and n.;
the Articles of [105] ff.;
adopts the ceremonies of Bern, [118] ff.;
banishes Calvin and Farel, [120] ff.;
begs Calvin to return, [125] ff.;
the ecclesiastical ordinances of, [128];
Consistory of, [128] f.;
the ministry in, [131] f.;
what Calvin did for, [130] ff.;
a city of refuge, [134];
“the dogs of Geneva,” [187];
sends missionaries to the Netherlands, [233], [249]; [6], [8], [45], [152].
Geneva, Bishop of, [61] f., [77], [116] f.;
Amadeus VIII. of Savoy, [62];
Pierre de la Baume, [77], [82] f., [85], [89].
Geneva, Vidomne of, [62], [117].
Gentili, Anti-Trinitarian, [426].
German National Council feared by the Pope, [565] n.
German Protestant opinion of Henry VIII., [341].
German Vulgate, [434].
Germany and the Counter-Reformation, [606] f.
Germany, name given to an Inn at Cambridge, [320], [330].
Gex, district of, [117].
Ghent, city of, [265], [267].
Glapion, confessor to Charles V. and Luther, [494].
Glareanus (Heinrich Loriti). See [Loriti].
Glarus, a Swiss Canton, [22], [27] f.
Goch, John Pupper of, [226], [230].
Goderick, English lawyer, and his Advice, [389].
Gonzaga, Elenore, Duchess of Urbino, [506].
Gonzaga, Ercole di, Cardinal of Mantua, principal Legate at the third meeting of the Council of Trent, [588].
Gonzaga, Julia, [506].
Grace, pilgrimage of, [346].
Grandson, in the Pays de Vaud, [43], [67], [72].
Granvelle, Antoine Perronet de, Cardinal and Bishop of Arras, [243], [519], [521].
Graphæus, Cornelius, [230].
Grassis, Matteo, founder of the Capucins, [507] f.
Graubünden, the (Grisons), [22], [49] f.
Grebel, Conrad, Humanist and Anabaptist, [436], [446] f.
Grey, Lady Jane, [371].
Gribaldo, Giovanni Valentino, an Anti-Trinitarian, [426].
Grindal, Edmund, afterwards Archbishop of Canterbury, [402] n., [404].
Groot, Gerard, and the Brethren of the Common Lot, [226], [228].
Guest, Edmund, letter to Cecil, [398] and n.
Gueux, Les. See [Beggars].
Guipúzcoa, the district in which Loyola was born, [525].
Guises, the family of the, [151], [173] and n., [180], [209], [283], [295], [297].
Guise, Francis, Duke of, [170], [173], [177] f., [187], [189], [191] f., [296].
Charles, brother of Francis, [Cardinal of Lorraine], [163], [170], [173], [177], [187], [312], [588].
Louis, brother of Francis, Cardinal of Guise, [189], [213].
Henry, Duke of, son of Francis, [198] f., [208], [212] f.
Charles, Duke of [Mayenne], son of Francis, [213] f., [218].
Haarlem, Town of, [236] f., [261].
Hagenau, Conference at, [124].
Hague, The, [236].
Haller, Berthold, Reformer of Bern, [40] f., [64] n., [68].
Hamilton, Patrick, [279] f.
Hanseatic League, [279].
Hapsburg (the place), [21].
Heath, Dr., Archdeacon of Canterbury, [340] f.
Hegius (Haag) Alexander, [226].
Heidelberg Catechism, [3], [4] n.
[Heigerlin], Johann (Faber), [26] and n., [30], [34], [512].
Helvetic Confession, First, [6] n.
Henry II. of France, consistently persecutes the Protestants, [151].
Henry III., [204], [214].
Henry IV. See [Bourbon].
Henry VIII. of England, his policy towards Scotland, [282] f.;
had defended curialist claims, [321];
real doubts about the validity of his marriage, [322] f.;
security of the kingdom demanded a male heir, [323];
expected the Pope to declare his marriage invalid, [324];
appeals to the Universities, [326];
Supreme Head of the Church, [327];
uses the annates to coerce the Curia, [328];
separates from Rome, [330] ff.;
and the German Protestants, [340] ff., [347];
his theological learning, [347];
his will, [352];
and Zwingli, [10], [315] f., [370], [417].
Henry of Condé. See [Bourbon].
Hesse Cassel becomes Calvinist, [3].
Hildegard of Bingen, [142] n.
Hoen, Cornelius van (sacramental controversy), [53].
Hoffmann, Melchior, [236] f., [438], [442], [444], [458].
Homilies, The Twelve (England), [353].
Hoogstraten, [249].
Hooper, John, Bishop of Gloucester, [318], [353], [359], [364] f., [377] f.
Hôpital, Michel de l’, Chancellor of France, [177], [181], [186].
Hopkins, Thomas, metrical version of the Psalms, [355].
Hübmaier, Balthasar, Anabaptist, [434] ff., [442].
Hulst, Francis van de, Inquisitor, [230].
Humanism and the Reformed Churches, [9];
and the Italian Reformers, [504], [507].
Humanism, Christian, [319].
Hus, John, [31].
Hussites, [92].
Hut, Hans, Anabaptist, [439].
Hymn-book of the Brethren, [435], [449] ff.
Iconoclasm in Switzerland, [72], [87];
in France, [145], [183], [191];
in the Netherlands, [253], [267];
in Scotland, [294];
in Münster, [453].
[Ignatius] Loyola, family and early life, [525];
on his sick-bed, [527];
at Manresa, [527] ff.;
his visions, [527], [529], [532], [552];
and Luther, [529], [532], [559];
his mysticism, [530];
at school at Barcelona, [532];
imprisoned for heresy, [533];
in Paris, [533] ff.;
considered doctrines as military commands, [536];
in Italy, [545] ff.;
his preachers in Italy, [546];
Society of Jesus founded, [548] f.;
elected General, [549] f.;
seeks to win back Germany, [556] ff.;
his home mission work, [559];
an educated clergy, [559].
Iles de Saintonge, Church at, [166]. See Saintonge.
Illiteracy of English clergy, [353] f.
Images, miraculous, destroyed, [344] and n.; [352], [409].
[Index of Prohibited Books], [602] ff.;
practice of burning books, [602] f.;
various list of, [603]; [231] f.;
effect on learning, [605].
Indulgence, in Geneva, [64];
long objected to in the Netherlands, [228]; [16], [28].
Injunctions in England, of 1536 (Henry VIII.), [334], [339];
of 1538 (Henry VIII.), [335], [340];
of 1517 (Edward VI.), [352];
of 1554 (Mary), [374];
of Elizabeth, [407], [410].
Inner Light, The, [423] f., [456].
Inquisition, three types of, [597];
the Spanish, [598];
proposed in France, [163], [169];
in the Netherlands, [229], [256];
in Italy, [470], [600] ff.; [489], [492], [497], [531].
[Institutio], Christianæ Religionis, based on the Apostles’ Creed, [100];
on ecclesiastical government, [129];
what it did for the Reformation, [156] f.; [99] ff., [147], [156], [159], [305], [514].
Instruction, Zwingli’s, [35].
Interim, The Augsburg, [567].
Irish missionaries in Switzerland, [23].
Isabella of Castile and the Spanish Reformation, [490].
Isoudun, [166].
Italian heretic Friars, [386] n.
Italy, religious condition of, [501] f.;
the peasants, [501];
in the towns, [503].
Ivry, Battle of, [218].
James V. of Scotland, [281].
Jarnac, Battle, [194].
Jay, Claude, Jesuit, [537], [556], [557].
Jeanne d’Albret, daughter of Margaret of Navarre, wife of Antoine de Bourbon and mother of Henry IV. of France, declares herself a Protestant, [185];
in La Rochelle, [194];
consents to the marriage of her son with Marguerite de Valois, the daughter of Catherine de’ Medici, [197];[172], [189], [195].
Jeanne de Jussie, chronicler nun of Geneva, [65] n.; [74] n., [79] and n., [83] n.; [117].
Jesuits. See [Company of Jesus].
Jesuits in France, [608];
in Germany, [606].
Jewel, John, Bishop of Salisbury, [391], [402] n., [404], [407], [413] and n.
John Casimir in the Netherlands, [266].
John Frederick of Saxony and Henry VIII., [340], [317].
John George of Anhalt, [3].
Joinville, Chateau of, [190];
Treaty of, [207];
Prince of, [213].
Jon, Francis du, [249].
Joyeuse entrée of Brabant, [246].
Jud, Leo,

[111].
Jurisdictionis potestas, [332].
Jus episcopale of Civil Rulers, [9].
Justification of the Prince of Orange, [258].
Justification, The Doctrine of, at the Regensburg Conference, [519] ff., [577];
at the Council of Trent, [568], [576] ff.
Kaiser, a Zurich pastor burnt as a heretic in Schwyz, [49].
Kampen, [237].
Kappel, First Peace of, [49];
Second Peace of, [51];
Battle of, [51];
Charter of, [51].
Kata-Baptists, [423], [434].
Kessler, Johann, [47].
Kibbenbroick, Gerard, Anabaptist burgomaster of Münster, [460].
Kinds, taking the communion in both, a sign of Protestantism, [20], [399], [405] n.
King’s Book, The, [10], [337], [349].
Kirkcaldy of Grange, Sir William, [284].
Kirk-Session, ecclesiastical court in the Scottish Church, [308].
Klein-Basel, [25].
Knipperdolling, Bernhard, Anabaptist, burgomaster of Münster, [460]; [425], [454] and n., [468].
Knox, John, early history, [285];
galley-slave in France, [286];
preaches in England, [286], f., [360], [362];
in Switzerland and Germany, [287];
marries Marjory Bowes, [288];
in Scotland, [293];
in Edinburgh, [299] ff.;
rapidity of his work, [308];
and Queen Mary, [309] ff.;
and the Duke of Somerset, [359].
Kolb, Francis, preaches in Bern, [42].
Krakau (Cracow), a Socinian centre, [472].
Kuiper, Willem de, a disciple of Jan Matthys, [459].
Lainez, Diego, Jesuit, [188], [537], [455], [548], [552], [556], [577] f., [595].
Lambert, Francis, [64] n.
Lasco, John à, Polish refugee in England, [358].
Latimer, Hugh, Bishop of Worcester, [371], [378], [382].
Laud, Archbishop, [355].
Lausanne, Bishop of, refuses to come to the Bern Disputation, [41], [44].
Lausanne, Bishopric of, [23], [67], [70].
Lausanne, part of the Pays-de-Vaud, [67], [113], [116], [152];
reformation in, [70], [89], [125].
League, The Perpetual (Forest Cantons), [21];
of Brunnen, [21];
of the House of God (Rhætia), [22];
The Grey (Grisons), [22];
of the Ten Jurisdictions, [22];
The Three perpetual, of Rhætia, [22];
Christian Civic, [48];
Borromean, [60];
The League against the Huguenots, how it arose, [205] ff.;
becomes disloyal, [207], [209], [212], [608];
The League of Paris, [207];
the Sixteen, [210].
Leclerc, Jean, French Protestant martyr, [143].
Leclerc, Pierre, Minister at Meaux, [150].
Lecturers, Royal. See [Royal].
Lefèvre d’Étaples, Jacques (Faber Stapulensis) and Humanism, [11];
and Luther, [15], [74], [97];
wishes to restore the practices of the Church of the first three centuries, [109];
inspired the “group of Meaux,” [141];
anticipated Luther, [141];
translated the Bible into French, [142];
a mystic, [142] n.
Leib, Kilian, Salzburg chronicler, and the Anabaptists, [448].
Leith, [17], [279].
Lenten Fasting, [31].
Lesley, Norman, [284].
Lethington, William Maitland of. See [Maitland].
Leyden, Anabaptist attempt on, [239];
siege of, [263];
University of, [264].
Leyden, Jan of. See [Bockelson].
Libertines in Geneva, [116].
Lindau, [48].
Lindsay, Sir David, Scottish satirist, [278].
Lollards, in England, [316] f., [374];
and Anabaptists, [440] f.
Lords of the Congregation (Scotland), [289], [293], [299], [420].
[Loriti], Heinrich of Glarus (Glareanus), Swiss Humanist, [18] n., [25] n., [29].
Lorraine, The Cardinal of. See [Guise].
Louis of Condé. See [Bourbon].
Louis of Nassau. See [Nassau].
Louise of Savoy, mother of Francis I., [137], [141].
Louvain, University of, and list of Prohibited Books, [603].
Loyola, Ignatius. See [Ignatius].
Lupulus. See [Wölfflin].
Luther, on clerical marriage, [37];
influence on the Reformed Churches, [13] ff.;
anticipations of his teaching, [15], [141];
and Zwingli, [27], [50];
theory of the Eucharist, [56], [412] f.; [16] ff., [24], [53], [124], [141], [148], [154], [341], [354], [405] n., [421], [452], [473], [493], [507], [529], [570], [578].
Luther’s writings known in France, [142];
in England, [320];
in Geneva, [64] n.;
in Scotland, [279].
Lutheran theologians invited to France, [146].
Lutheran, a name applied to all Protestants, [16] and n., [65], [79] n., [150], [330], [600].
Lutherans lost part of Germany to the Reformed, [3].
Lutzern, [22], [47] f.;
Diet at, [32].
Lyons, Church at, [166].
Maçon, Jean le, first Protestant minister in Paris, [166].
Macronius, Martin, [364].
Madruzzo, Bishop of Trent and Cardinal, [567] ff., [574], [581].
Madruzzo, Ludovico, Bishop of Trent, [588].
[Maier], Johann, of Eck, [26].
Mainz, Archiepiscopal Province of, [23].
[Maitland], William, of Lethington, [19], [304], [310], [312].
Mamelukes (in Geneva), [62].
Mangin, Étienne, of Meaux, [150].
Manresa, Dominican Convent at, [527];
Ignatius Loyola at, [528].
Mantes, Assembly of French Protestants at, [221].
Manuel, Nicholas, artist in Bern, [40].
Manz, Felix, Swiss Anabaptist martyr, [446] f.
Marais-Saint-Germain, Rue de, [174].
Marburg Colloquy, the, [50].
Marcourt, Antoine, author of the Placards, [146].
[Margaret] of Parma, [242], [248], [250], [252], [257].
Marguerite d’Angoulême, sister of Francis I., married the King of Navarre, education and character, [136] ff.;
her Christian Platonism, [137];
relations with Briçonnet, [138];
with Luther and Calvin, [138];
the Heptameron, [140];
accused of heresy, [145];[11], [74] n., [97] n., [136] n., [143], [505] f., [534] f.
Marguerite de Valois, daughter of Catherine de’ Medici, married to Henry IV., [197].
Marignano, Battle of, [28].
Marnix, John de, [254].
Marot, Clement, his French Psalms in Geneva, [106] n., [148];
in Paris, [172]; [93], [146].
Marriage, regulations for, in Geneva, [105] f.;
of the clergy, [355];
“clerical,” [36]; [33], [42].
Marsiglio Ficino, [137].
Marsiglio of Padua, [434].
Martha Houses (Jesuit), [561].
Martyr Vermigli, Peter, [358].
Martyrs, in England under Queen Mary, [376] ff.;
in the Netherlands, [224], [230] f.;
in Scotland, [280] f.;
in France, [148] ff.
Mary of Burgundy, daughter of Charles the Bold and grandmother of Charles V., wife of Maximilian, [225].
Mary of Guise or Lorraine, sister of Francis Duke of Guise, and Queen of James V. of Scotland, [20], [290], [293] f., [386].
Mary of Hungary, Regent of the Netherlands, [233], [240], [518].
Mary, Queen of England, reaction under, [368] ff.;
marries Philip, prince of Spain;
Papal supremacy restored, [373];
Romanist legislation, [373] f.;
scruples about possession of ecclesiastical lands, [382];
death, [383] ff.; [292], [346], [380].
Mary, Queen of Scotland, educated in France, [283];
“the little Queen,” [283];
refuses to ratify the acts of the reforming Estates, [309];
in Scotland, [309] ff.;
her coming dreaded, [309]; [281], [292], [310].
Massacres, at Vassy, [190];
at Sens, [190];
at Toulouse, [190];
at Rouen, [190];
at Paris, [190];
of St. Bartholomew, [198] f., [261], [608];
at Zütphen, [261];
at Haarlem, [261].
Matthew, Thomas, of Matthew’s Bible, [339].
Maubert, Place, where the Protestants were burnt, [148].
Mayenne, Duke of. See [Guise].
Meaux, The group of, [11] f., [67], [97], [109], [137] ff., [145].
Meaux, the Fourteen of, [148], [150].
Meaux, Protestant Church in, [165] f.
Mechlin burnt by the Spaniards, [261].
Medici, Giovanni Giacomo de’, a condottiere, [50].
Meersburg, [47].
Melanchthon, [4] n., [148], [154], [340], [507], [519] ff., [557].
Melchiorites, The, [438];
in Münster, [458];
on separation, [465].
Mendoza, Pedro, Archbishop of Toledo and Cardinal, [490].
Mérindol, Arrêt de, [149].
Merlin, Jean Raymond, [184].
Meyer, Sebastian, Reformer of Bern, [40].
Michelet, Jules, on Calvin, [159].
Milhaud, a Huguenot stronghold, [201].
Milton, John, [13].
Ministry in the Reformed Churches, [131].
Mirabel, a Huguenot stronghold, [201].
Miroir de l’âme pécheresse, [97] n., [98].
Molard, The, in Geneva, [77].
Monasteries, The dissolution of the, [343].
Moncontour, Battle of, [195].
Monnikendam, [237].
Montauban, Huguenot stronghold, [195], [201] f., [223].
Monte Cassino, [509].
Monte, Gian Maria Giocchi, Cardinal del, later Pope Julius III., [566], [581].
Montmor, The family of, with whom Calvin was educated, [92].
Montmorency, The Constable de, [151], [170], [173], [178], [189], [191], [193].
Montpellier, Huguenot stronghold, [223].
Montpensier, Duchess of, a Leaguer, [210], [216].
Montrose, [279].
Morals, municipal legislation concerning, [108], [123] n., [129];
standard of, low in Western Switzerland, [113].
Morat, part of the Pays de Vaud, [43], [47].
Moray, James Stewart, Earl of, [291], [310].
More, Sir Thomas, [317], [319], [321], [325], [337] f.
Morel, minister in Paris, [186].
Morgarten, the battle of, [21], [26].
Mornay du Plessis, Madame, way she dressed her hair, [168] n.
Morone, Giovanni de Cardinal, [512], [516], [524], [586], [591], [595].
Mortal sin, Jesuits wary of charging their penitents with, [555].
Muète, Guérin, a leading evangelical in Geneva, [76].
Mühlhausen, [43], [60], [122].
Müller, Hans of Medikon, Anabaptist, [441].
Mundt, Dr. Christopher, Cecil’s agent in Germany, [296] and n.
Municipal life in the Netherlands, [225].
Münster, Bishop of, [453], [454].
Münster, city of, enrolled in the Schmalkald League, [455];
besieged during the whole period of Anabaptist rule, [462];
fall of, [468].
Münster, Kingdom of God in, [431], [438], [451] ff.
Mysticism, Spanish, [490], [530] ff., [547], [571].
Nacchianti, Bishop of Chioggia, on Tradition and Scripture, [574].
Nancy, [207].
Nantes, Edict of, [19], [221] ff.
Nassau Confession, [4] n.
[Nassau], William of, Prince of Orange, at the abdication of Charles V., [240];
member of the Council of State for the Netherlands, [243];
protests against the treatment of the Netherlands, [247];
not deceived by Philip’s duplicity, [253];
his Justification, [258];
chosen Stadtholder, [260];
Governor of the Seventeen Provinces, [266];
reward offered for his assassination, [267];
his Apology; [267];
assassinated, [268];
how he acquired the Principality of Orange-Chalons, [268] and n.;
his wives, [269] n.;
his character, [268] f.
[Louis of], [249], [252], [260], [263].
Nassouwe, Wilhelmus von, [261].
National characteristics reappear in the various Reformed Churches, [19].
Nemours, Duchess of, [216].
Nérac, capital of French Navarre, [139], [185].
Neuchâtel, [43], [73], [89], [125], [146].
Neuville, [89].
New Learning, The, [26], [137], [141], [359], [492], [515].
Nicene Creed, [130];
at the Council of Trent, [593].
Nimes, [165], [201], [202].
Nisbet, Murdoch, translated the New Testament into Scots, [277] n.
Northumberland, John Dudley, Duke of, [359].
Notables, Assembly of (France), [177].
Notables, Assembly of (England), [326].
Novara, Battle of, [28].
Noyon, Birthplace of Calvin, [92].
Nuns, in Geneva, [90];
none among the Jesuits, [561].
Ochino, Bernardino, [358].
Oebli, Hans, Landamann of Glarus, [49].
Oecolampadius, Johannes (Heusgen), at Basel, [39];
on excommunication, [112]; [149], [320].
Oldenbarneveldt, John of, [269].
Olevian, Caspar, [4] n.
Olivétan, Pierre Robert, translator of the Bible into French, [95].
Ollon, part of the Pays de Vaud, [67].
Orange, Prince of. See [Nassau].
Orange, Principality of Orange-Chalons, [268] n.
Oratory, Chambers of (Netherlands), [226].
Oratory of Divine Love, The, [505], [509] f.
Orbe, part of the Pays de Vaud, [67].
Ordinis Potestas, [332].
Ordonnances ecclésiastiques de l’église de Genève, [107], [128] f., [131].
Orléans, Calvin at,

[95];
church at, [166]; [146], [181].
Ormonts, part of the Pays de Vaud, [67].
Oxford, [17], [276], [320].
Pacification of Ghent, [265] f., [267].
Palatinate, becomes Calvinist, [3].
Pampeluna, Ignatius Loyola, at the siege of, [526].
Pane, Roletus de, Romanist in Geneva, [88].
Pantheist Mysticism, [422], [424].
Paraphrases, Erasmus’, in the Church of England, [353].
Paris, Luther’s writings in, [18] and n.;
affair of the Placards, [145];
prisons in, [164];
League of, [207] ff.
Paris’ students songs, [535] f.
Parker, Dr. Matthew, Archbishop of Canterbury, [404], [409], [417].
Parkhurst, John, Bishop of Norwich, [402] n., [416].
Parlement, of Paris and the Reformation, [142] f., [144], [146], [160], [162] f., [169], [170], [171], [174], [185], [213], [220], [535], [556].
Parlement, of Aix, [147], [149];
of Bordeaux, [147], [217];
of Dijon, [176];
of Rouen, [147];
of Toulouse, [147], [171].
Parlements, French, [163] n., [217].
Parliament for the enormities of the Clergy, [326], [327].
[Parma], Alexander Farnese, Duke of, [218], [220], [249], [266].
Parma, Margaret of. See [Margaret].
Patrick’s Places, [280] n.
Patrimony of the Kirk, [306].
Paul IV., Pope, [1] n., [163], [169]. See [Caraffa].
Paul, Martin, of the Graubünden, [50].
Payerne, [64], [89].
Pays de Vaud, [66], [84], [89], [103], [109], [116] f.
Peace of Monsieur, [204].
Peasantry, Italian, religious condition, [501];
devotion to Francis of Assisi and his imitators, [502].
Peasants’ War, The, [54].
Penance, Doctrine of, at the Council of Trent, [584].
Penney, [117].
Penz, Jörg, pupil of Albrecht Dürer, Anabaptist, [436].
Picards, [11], [92].
Picardy, character of the people, [92].
Pictures in Churches (Zurich), [35], [42].
Philip of Hesse and the Anabaptists, [447], [455], [458]; [58].
Philip II. of Spain, compared with Charles V., [240] f.;
policy of extirpation of Protestants, [241];
minute knowledge of Netherlands’ affairs, [243] n., [244].
Pius V., [196], [595].
Placards (manifestoes) in Geneva, [64] f.;
in Paris, about the Mass, [145].
Placards (Government proclamations against the Protestants) in the Netherlands, [242], [245], [247], [256], [265].
Platonism, Christian, [11], [137].
Poissy, Colloquy of, [20], [186] ff., [313];
Conference at, [188];
Edict of, [188].
Poitiers, Church at, [166] f.
Pole, Reginald, Archbishop of Canterbury, Cardinal, member of the Oratory of Divine Love, [505];
Legate at the Council of Trent, [566]; [372], [377], [381] f., [510], [524], [587] n.
Politiques, Les, [203].
Polonorum, Bibliotheca Fratrum, [472].
Polygamy, in Münster, [463] ff.
Post tenebras lux, [89].
Pope, the Primacy of the, [33], [492];
Swiss Bodyguard of the, [23];
power limited by the Peace of Augsburg, [1] and n., [405], [414];
and Bishops at the Council of Trent, [592] f. See [Curialism].
Popes mentioned:
Innocent III. (1198-1216), [597].
Julius II. (1503-1521), [322], [371].
Leo X. (1513-1523), [180], [319] f.
Adrian VI. (1522-1523), [494], [496] ff.
[Clement VII.] (1523-1534), [64], [324];
advises Henry VIII. to bigamy, [325], [510].
Paul III. (1534-1549), Reforms under, [510], [512]; [345], [357], [470], [500], [510], [548], [550], [581];
and the Council of Trent, [565] and n., [581].
Julius III. (1550-1555), Council of Trent under, [565] and n., [581].
Marcellus II. (1555), [585].
Paul IV.span> (1555-1559), Council of Trent under, [565] and n., [591], [594]; [245].
Pius IV. (1559-1565), his policy of reformation, [595].
Pius V. (1566-1572), [196].
Sixtus V. (1580-1590), [208].
Præmunire, Statutes of, [325].
Pragmatic Sanction of Bourges, [183].
Prayer-Book of King Edward VI., The First, [356] f., [361], [403] n.
Prayer-Book of King Edward IV., The Second, [287], [290] and n., [361] f., [395] f., [398], [401], [403] and n., [405].
Prayer-Book of Elizabeth, [396] ff., [401], [404], [419].
Praying Circles or Readings among the Brethren, [433].
Pre-aux-clercs, The, Psalm-singing at, [172], [183]; [165].
Presence of the Body of Christ in the Sacrament of the Supper, [411] ff.
Privas, a Huguenot stronghold, [201].
Privileges of Nobles in France in the Sixteenth Century, [171].
Processions expiatory, in Paris, [146].
Proclamations about religion, by Mary, [370];
by Elizabeth, [388].
Psalms, Calvin’s Commentary on the, [97], [101].
Psalms, Singing of the, in the vernacular, [106] and n., [183], [251] f.;
in the Netherlands, [251];
in England, [355];
Clement Marot’s, [172] and n., [252].
Pseaumes included religious canticles, [107] n.
Purgatory, The Doctrine of, attacked, [31], [33], [42].
Puritanism, the beginnings of, [364].
Puy, Cardinal du, Prefect of the Inquisition, [378].
Queen, The little, [282] f.
Quignon, Cardinal, a liturgist, [357].
Quintin, Dr., speaker for the clergy at the States-General of [156]0, [182].
Randolph, Sir Thomas, Elizabeth’s Ambassador in Scotland, [303], [311].
Ratisbon. See [Regensburg].
Readers in the Scottish Church, [305].
Readings, [433].
Re-baptism, [68] n.; [424], [447].
Reformation of the Mediæval Church demanded by all, [484].
Reformed Churches, Confraternity among the, [20];
Confessions. See [Confessions].
Reformers in Italy, [503] f.
[Regensburg], The Conference at, [519] ff.;
was the parting of the ways, [523].
Regents in the Netherlands, Margaret of Austria, [225];
Mary, widowed Queen of Hungary, [233], [242];
Margaret of Parma, [242], [248], [250], [252], [257];
the Duke of Alva, see [Alva];
Alexander Farnese, Duke of Parma, see [Parma].
Relics destroyed in England, [343], [344] and n.
Religion, Those of the, [160].
Religion, The alteration of, [396].
Renaissance, The, [6], [8].
Renan, Ernest, on Calvin, [159].
Renard, Simon, envoy of Charles V. in England, [377].
Renato, Camillo, [426].
Renaudie, Godefroy de Barry, Seigneur de la, [175].
Renée, Duchess of Ferrara. See [Ferrara].
Requesens-y-Zuniga, Don Louis, [262].
Request, The (Netherlands), [250].
Reservatio ecclesiastica, [2].
Restitution, The, defends polygamy in Münster, [467].
Rhætia, [22].
Richmond, Henry Fitzroy, Duke of, [323].
Ridley, Nicholas, Bishop of London, [318], [359], [360], [364] f., [371], [378], [382].
Riots in Geneva, [81], [87].
Rocco di Musso, on the Lake of Como, [50].
Rocheblond, Sieur de la, founder of the Paris League, [207] f.
Rochelle, La, Huguenot stronghold, [194] f., [201], [223].
Rodriguez, Simon, Jesuit, [537], [556].
Rogers, John, [339], [377].
Roll, Heinrich, Anabaptist, [456].
Roman Civil Law and ecclesiastical rule, [8].
Romanist reaction in Europe, [387].
Roser, Isabella, and Ignatius Loyola, [561] and n., [562].
Rothmann, Bernhard, Anabaptist leader in Münster, [452] ff.;
his Theses, [454];
doctrine of the Holy Supper, [455] f.;
accepts polygamy with difficulty, [465] f.;
death, [468].
Rotterdam, [11].
Rotuli Scotiæ, The, [276].
Röubli, William, first Swiss priest to marry, [37].
Rouen, Church at, [166].
Rough, John, Scottish preacher, [285].
Roussel, Gerard, [97], [109].
[Royal Lecturers] in Paris, [95], [98].
Rubric, The Black, on kneeling at the Lord’s Supper, [362], [405] n.
Rubric, Ornaments, of [155]9, [405] and n.
[Rule of Faith], Doctrine of the, at the Council of Trent, [568], [572] ff.
Ruysbroec, Jan van, the Mystic, [226].
Sacrament of the Holy Supper, ought to be celebrated weekly, [105] and n.;
both “kinds” partaken, [355], [394];
discussed at the Regensburg Conference, [522] f.;
Doctrine of, defined at the Council of Trent, [568], [582] ff.
Sacramental Controversy, Bern Theses and the, [52];
in the Netherlands and the Rhine Provines, [52];
Carlstadt’s views, [53];
Zwingli’s views permeate German cities, [53];
controversy complicated by political ideas, [54];
common thoughts about the Sacrament of the Holy Supper, [54];
Eucharist and Mass, [55];
Zwingli’s theory, [55];
Luther’s theory, [56];
Calvin’s theory accepted in Switzerland, [59];
and in part of Germany, [60].
Sacramentarians, name given to the followers of Zwingli, [146].
Sadoleto, Giacomo, Cardinal, [507], [510].
Saint-André, Marshal, [184], [190], [192].
Saint Andrews, [285].
Saint Bartholomew, Massacre of, [198];
medal struck in Rome in honour of, [200] and n.
Saint Denis, Henry IV. received into the Roman Church at, [219];
battle of, [193].
Saint Germains, [185].
Saint Jacques, Rue de, in Paris, [167], [171].
Saint Omer, [254].
Sainte Aldegonde, Philip de Marnix, lord of, [249].
St. Gallen. See [Gallen].
Salamanca, University of, [491].
Salic Law, in France, [206];
believed to hold in England, [323].
Salmeron, Alonzo, Jesuit, [537], [548], [556], [566], [595].
Salzburg, Anabaptists in, [448]; [48].
Sam, Conrad, of Ulm, [53].
Samson or Sanson, Bernhard, a seller of Indulgences, [29].
Sancerre, Huguenot stronghold, [201].
Sandilands, Sir James, [291].
Sandys, Edwin, Archbishop of York. [404].
Saunier, Antoine, Swiss evangelist, [82] n.
Savoy, [48];
Duke of, [62], [64], [66], [77], [89], [116].
Schaffhausen, Swiss Canton, [22], [46], [43], [48], [60], [122].
Schifanoya, II, Venetian agent in England, [392], [399] and n.
Schmalkald, [340], [347].
Schmalkald, Defender of the, [341].
Schmalkald League, The, and Münster, [455].
Schröder, Johann, Anabaptist preacher in Münster, [459].
Schwyz, Forest Canton, burnt Pastor Kaiser of Zurich as a heretic, [49]; [21] f., [48].
Scot, Bishop, [400] n.
Scotland, and Heidelberg Catechism, [4] n.;
preparation for the Reformation, [275];
influence of old Celtic Church, [275] f.;
Lollardy in, [276] f.;
Acts of Parliament to suppress Reformation, [281];
French or English alliance, [281] ff., [294];
place in the European situation, [295];
English invasion, [298];
Confession of Faith, Book of Discipline, Book of Common Order, [302] ff.
Scoto-Pelagian Theology, [474], [570].
Scottish Church and Civil supremacy, [8].
Scottish Liturgy and English alliance, [298]; [306].
Scripture, Holy. See [Rule of Faith].
[Sea-Beggars], The, capture Brielle, [260];
defeat Spanish fleet, [261], [263];
relieve Leyden, [264]; [201].
Secular control over ecclesiastical matters, [8], [129];
in Spain, [489].
Sempach, Battle of, [26].
Seneca, De Clementia, [12], [96].
Senlis, Battle of, [214].
Sens, The French Council of, [144].
Seripando, Girolamo, General of the Augustinian Eremites, on the Doctrine of Justification, [578].
Servede (Servetus) Miguel de, monument expiatoire to, [130] f.;[ 424] and n., [471].
Seville, College at, [491].
Signa exhibitiva and representativa, [59].
Simon, Preacher at Aigle, [69].
Simonetta, Luigi, Cardinal, duties at Trent, [590].
Simons, Menno, organised Baptist Churches, [422], [469].
Sin, Doctrine of, at the Regensburg Conference, [519] f.;
at the Council of Trent, [575] f.
Singing, congregational, [105].
Sion, The Bishop of, [68].
Sixteen, The, [211], [213], [218].
Sixtus V., Pope, [208] f.
Socinianism began with a criticism of doctrines, [473];
and Humanism, [474];
and Scotist theology, [474];
its idea of Faith, [475];
of Scripture, [476];
God is Dominium Absolutum, [477] ff.;
the Atonement superfluous, [478];
doctrine of the Church, [480] ff.
Socimians called the Polish Brethren, [473].
Soleure, [73].
Solothurn, Swiss Canton, [22].
Somerset, Edward Seymour, Duke of, Lord Protector of England, [283], [299], [352], [359].
Sommières, Huguenot stronghold, [201].
Sorbonne, The, the theological faculty in the University of Paris, drafts a series of articles against Calvin’s Institutio, [147];

its list of Prohibited Books, [148], [603]; [95], [139], [142], [144] f., [146].
Sozzini, Fausto, founder of the Socinian Church, [422], [429], [471];
found that the Polish Unitarians were Anabaptists, [472].
Sozzini, Lelio, [427] and n., [470] f., [473].
Space, Presence in, [57], [59], [412] f.
Spaniards and Luther, [18], [493] f.
Spanish Fury, The, [265].
Spanish treasure ships seized by Queen Elizabeth, [259].
Spanish troops in the Netherlands, [245], [265].
Spanish idea of a reformation, [488] ff.
Speyer, [41].
[Spiritual Exercises], The, [532], [537], [538]-[545], [548], [555], [561], [585].
Stäbler or Staffmen, The, Anabaptists, [441].
Stadt, Karl, on the sacramental controversy, [53].
Staffort Book, The, [4] n.
Staprade, Anabaptist preacher in Münster, [456].
States-General, The, of France, [177], [180] ff., [185] f., [206], [212];
of the Netherlands, [241], [266].
Stipends of clergy, [69].
Stoicism and the Reformed theology, [13].
Straelen, Anthony von, [255].
Strassburg, [20], [43], [48], [60], [101], [124] f., [129], [144], [152], [453].
Submission of the Clergy (England), [327].
Substance and Presence, [59], [412] f.
Superintendents in the Scottish Church, [305], [308].
Supper, Doctrine of the Holy, at the Regensburg Conference, [522] f.,
at the Council of Trent, [583].
Supreme Governor of the Church (England), [393], [418] f.
Supreme Head of the Church (England), [327], [331], [393] and n.
Swiss soldiers, [23] f., [32].
Switzerland, political condition, [21] ff.,
how Christianised, [23];
religious war in, [49].
Synod of the Brethren, [435].
Synod of the Socinians at Krakau, [472].
Synods of the Reformed Churches, at Bern, [73], [118];
at Lausanne, [118];
at Zurich, [121];
in the French Protestant Church, [167], [168];
at Mantes, [221];
in the Dutch Church, [271];
difficulties in the way of a National Dutch Synod, [272];
in Scotland, [304].
Talavera, Fernando de, Confessor to Isabella of Castile, [490].
Temples (churches), [184].
Ten Articles, The, of the English Church, [10], [333] ff.
Teresa, Saint, [506], [531], [543].
Testament and Complaynt of the Papyngo, [278].
Theatre, French, and the Reformation, [151].
Theses, Zwingli’s Sixty-seven, [33].
Theses of Bern, The Ten, [42], [45] f.
Thèses évangéliques de Genève, The, [85].
Thèses, évangéliques of Lausanne, [103].
Theses, Luther’s, [17].
Theses, Rothmann’s, [454].
Thirty-eight Articles, The. See [Articles].
Thirty-nine Articles. See [Articles].
Thirty Years’ War, [2].
Thomas Aquinas, St., [78], [82], [491], [575].
Thomas of Canterbury, St., [345].
Thomism, The New, arose in Spain, [491] f.;
at the Council of Trent, [571], [577], [580], [582].
Thorens, Seigneur de, his house used in Geneva by the Evangelicals, [83] n.
Throckmorton, Sir Nicholas, Elizabeth’s Ambassador in Paris, [296] f.
Thyez, The people of, and secular excommunication, [112] n.; [117].
Tiger of France, Epistle sent to the, [176].
Tithes, attacked, [31], [446].
Toggenburg Valley, [24].
Toledo, College at, [491].
Torquemada, Thomas de, Inquisitor, [598] f.
Tournelle, La, criminal court of the Parlement of Paris, [170].
Tournon, Cardinal de, [149], [187].
Tours, Church at, [166];
Battle at, [214];
Henry IV. at, [214], [216], [220].
Tradition, Dogmatic, [423], [573] f.
Transubstantiation, [333], [412].
Trent, City of, [564] f.
Trent, Council of; First Meeting, [564]-[581];
papal legates at, [565] f.;
differences among the Romanist powers at, [566] f.;
debates on procedure, [568] ff.;
Second Meeting, [581]-[587];
definition of the doctrine of the Sacraments, [582] ff.;
Third Meeting, [587] ff.;
varying views about the reorganisation of the Church, [588] ff.;
was to be a continuation of the former Council, [589];
procedure at, [589] f.;
work of Cardinal Simonetta at, [590];
what the Council did for the Roman Catholic Church, [594];
its list of prohibited books, [604]; [211], [247] f., [416], [517].
Triumvirate, The, Montmorency, St. André and Guise, [184], [190], [193].
Tschudi, Peter, a Humanist, [18] n.
Tulchan Bishops, [360] and n.
Tunstall, Cuthbert, Bishop of Durham, [371], [373].
Twelve Articles, The (The Apostles’ Creed), [518].
Twenty-one Articles, The, of the Anabaptists, [459], [465].
Tyndale, William, [279], [317], [319], [337] ff., [377].
Ubiquity, Doctrine of, [4], [7], [57], [412] f.
Udall, Nicholas, translated into English the Paraphrases of Erasmus, [353].
Ulm, [53].
Uniformity. See [Act of].
Unterwalden, a Forest Canton, [21] f., [47].
Uri, a Forest Canton, [21] f., [47].
Ursinus, Zachary, [4] n.
Utrecht protests against Alva’s taxation, [259].
Vadianus. See [Watt].
Valais, The, [22], [48];
the Bishop of the, [41].
Valladolid, University of, [491].
Val Tellina, The, [50].
Vargas, Juan de, [255].
Vassy, Massacre at, [189] f.
Vatable, Francis, a royal lecturer in Paris, [96].
Vax, Antonia, attempts to poison Farel and others, [84] and n.
Vermigli, Peter Martyr, [358].
Vestments (Ornaments), Controversy about, [364], [403], [405] and n.
Vicar-General (England), [332].
Vidomne of Geneva, [62], [117].
Vienna, University of, [25], [607].
Viret, Pierre, in Geneva, [81] ff., [112].
Visitation, Spanish Crown had the right of ecclesiastical, [491].
Visitations of the Church in England, [332]; [353], [407], [410].
Vlissingen (Flushing), seized by the Sea-Beggars, [260].
Voes, Heinrich, martyr in the Netherlands, [224], [230].
Volkertz, Jan, Anabaptist martyr, [236].
Vulgate, The Latin, and the Council of Trent, [573] f.
Wagner, Sebastian, [43] and n.
Walcheren, Island of, [254], [260].
Waldenses, [92], [148].
Waldshut, The Brethren met at, [434].
Wallen, Jan, Anabaptist martyr, [236].
War of Public Weal in France, [19];
Religious wars in France, [191] ff.;
in Switzerland, [49] ff.;
of the Moors and Christians in Spain, [488].
Warham, William, Archbishop of Canterbury, [18], [317], [320], [322], [329], [338].
[Watt], Joachim de (Vadianus), a Humanist, [25] n., [47].
Watteville, M. de, Advoyer of Bern, [44];
Nicholas de, [45] and n.;
J. J. de, Advoyer of Bern, [45] n., [73].
Weekly Exercise, The (Scotland), [308].
Welches, La Dispute de, [44].
Werly, Pierre, a turbulent canon of Geneva, [65], [76] and n., [77] n.
Wesen, [25].
Wessel, John of, [15], [226].
Westminster, Conference at, [20], [400] ff.
Wiclif, [19], [317] f.;
influence in Scotland, [277].
Wiclifites, [92], [317].
Wieck, van der, Lutheran Syndic of Münster, [456] f., [460].
Wied, Hermann von, Archbishop of Köln, [3], [558].
[Wild-Beggars], The, [257].
Wildermuth, a soldier of Bern, [91].
Wildhaus, Zwingli’s birthplace, [24].
Wilhelmus van Nassouwe, [261].
Willebroek, [255].
William of Orange. See [Nassau].
Wishart, George, Scottish martyr, [284].
Wittenberg, [6], [11], [453].
Wittenberg Articles, The, [341].
Wittenberg Concord, [60].
Wöl[fflin, Heinrich] (Lupulus), [25].
Wolmar, Melchior, taught Calvin at Bourges, [95].
Wolsey, Cardinal, [18], [319], [320], [324], [325], [343].
Works, Merit in, [33].
Worms, Conference at, [124], [125], [126].
Worms, Diet of, three forces met at, [495].
Würtemburg, [48].
Wyatt, Sir Thomas, [371].
Wyttenbach, Thomas, [10], [27], [38], [46].
Xavier, Francis, [537], [556], [559].
Ximenes de Cisneros, Francesco, Cardinal, [490] ff., [493], [497], [530].
Yaxley, Francis, agent of Mary of Scotland, [420] n.
Ypres, [254].
Zug, Swiss Canton, [22], [47].
Zurich, Great Council in, [29], [33] ff.;
Public Disputations in, [34] f.;
at war with the Forest Cantons, [49];
Consensus of, [60];
synod at, [122];
ecclesiastical discipline in, [129];
Anabaptists in, [441].
Zütphen burnt by the Spaniards, [261].
Zütphen, Heinrich of, [228], [230].
Zwickau Prophets, [431].
Zwingli, Bartholomew, Dean of Wesen, [25] f.
Zwingli, Huldreich, the Elder, [25].
Zwingli, Huldreich, youth and education, [24];
moral character, [37];
Humanism and, [10], [37];
and Luther, [27], [55] f.;
comes to Zurich, [28] ff.;
his Sixty-seven Theses, [6] n., [33];
and Anna Reinhard, [36];
theory of civil control over the Church, [8], [111], [112], [129];
on Indulgences, [16];
views on the Sacrament of the Holy Supper, [55];
on ecclesiastical excommunication, [111] f., [129];
and the Anabaptists, [445].
Zwinglianism, [411].
Zwolle, full of Anabaptists, [237].

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[FOOTNOTES:]

[1] The fierce old Pontiff, Paul IV., declared in a Bull (Feb. 15, 1559) that the mere fact of heresy in princes deprived them of all lawful power; but he named no one. When his successor proposed, in 1563, to excommunicate Elizabeth of England by name simply as a Protestant, he was taken to task sharply by the Emperor Ferdinand; and the Queen was finally excommunicated in 1570 as a partaker “in the atrocious mysteries of Calvinism,” and as such outside the Peace of Augsburg.

[2] In the Atlas zur Kirchengeschichte by Heussi and Mulert (Tübingen, 1905), there is an attempt to represent to the eye the presence of German Protestants outside the territories of the Lutheran princes; Map x. Zur Geschichte der deutschen Reformation und Gegenreformation.

[3] The fullest account of these German Reformed confessions is to be found in Müller’s Die Bekenntnisschriften der reformirten Kirche—the Emden Catechism (1554), pp. 1 and 666; the Heidelberg Catechism (1563), pp. 1, 682; the Nassau Confession of the Dillenburg Synod (1578), liii, 720; the Bremen Consensus (1595), liv, 739; the Staffort Book (1559) for Baden, liv, 797; the Confession of the General Synod of Cassel, lv and 817, and the Hessian Catechism (1607), 822; and the Bentheim Confession (1613), 833. All these German Reformed confessions followed Melanchthon in his endeavours to unite the Calvinist and the Lutheran doctrinal positions.

By far the most celebrated, and the only one which maintains its place as a doctrinal symbol down to the present day, is the Heidelberg Catechism. It was drafted at the suggestion of the Elector Frederick the Pious by two theologians, Caspar Olevianus and Zacharias Ursinus, who were able to express in a really remarkable degree the thoughts of German Protestants who could not accept the hard and fast Lutheranism of the opponents of Melanchthon. It speedily found favour in many parts of Germany, although its strongest supporters belonged to the Rhine provinces. It was in use both as a means of instruction and as a doctrinal symbol in most of the German Reformed Churches along with their own symbolical books. Its use spread to Holland and beyond it. Two separate translations appeared in Scotland. The earlier is contained in (Dunlop’s) Collection of Confessions of Faith.... of public authority in the Church of Scotland, under the title, A Catechism of the Christian Religion, composed by Zachary Ursinus, approved by Frederick III. Elector Palatine, the Reformed Church in the Palatinate, and by other Reformed Churches in Germany; and taught in their schools and churches: examined and approved, without any alteration, by the Synod of Dort, and appointed to be taught in the reformed churches and schools in the Netherlands: translated and printed Anno 1591 by public authority for the use of Scotland, with the arguments and use of the several doctrines therein contained, by Jeremias Bastingius; sometimes printed with the Book of Common Order and Psalm Book.

[4] Compare vol. i. pt. i. 42 ff.

[5] The most complete collection of those Reformed creeds is given in Müller, Die Bekenntnisschriften der reformirten Kirche (Leipzig, 1903). The most important are the following (the figures within brackets give the pages in Müller):—

Switzerland.—Zwingli’s Theses of 1523 (xvi, 1); First Helvetic Confession of 1536 (xxvi, 101); Geneva Confession of 1536 (xxvi, 111); Geneva Catechism of 1545 [(xxviii, 117) translated in (Dunlop’s) Confessions, etc., ii, 139].

England.—Edwardine Forty-two Articles of 1553, Thirty-eight Articles of 1563, Thirty-nine Articles of 1571 (xlii, 505); Lambeth Articles of 1595 (xliv, 525); Irish Articles of 1615 (xliv, 526).

Scotland.—Scottish Confession of 1560, National Covenant of 1581 [(xxxv, 249), (Dunlop’s) Confessions, etc., ii. pp. 21 and 103].

France.—Confessio Gallicana of 1559 (xxxii, 221).

Netherlands.—Confessio Belgica of 1561 (xxxiv, 233); Netherlands Confession of 1566 (xxxv, 935); Frisian Confession of 1528 (xxi, 930).

Hungary.—Hungarian Confession of 1562 (xxviii, 376).

Bohemia.—Bohemian Confession of 1609 (xxxix, 453).

[6] It has been suggested that the ecclesiastical jurisdiction which grew out of the Elizabethan settlement of religion in England borrowed not a few characteristics from the Lutheran consistorial courts.

[7] William Farel, a devoted Zwinglian, was called a “Lutheran preacher” by the authorities of Freiburg (Herminjard, Correspondance, ii. 205n.), and the teaching of himself and his colleagues was denounced as the “Lutheran heresy.” This was the popular view. Educated and reforming Frenchmen like Lefèvre discriminated: they had no great liking for Luther, and admired Zwingli (ibid. i. 209n.).

[8] Peter Tschudi, writing to Beatus Rhenanus from Paris (May 17th, 1519) says: “Reliqui, quod equidem literis dignum censeam, nil superest, quam M. Lutheri opera ab universa eruditorum cohorte obviis ulnis excipi, etiam iis qui minimum sapiunt plausibilia” (Herminjard, Correspondance des Réformateurs dans les pays de langue française, 2nd ed. i. 46). In Nov. 1520, Glareanus wrote to Zwingli that Paris was excited over the Leipzig Disputation; and Bulæus shows that twenty copies of a pamphlet, entitled Disputatio inter egregios viros et doctores Joa. Eckium et M. Lutherum, arrived in Paris on Jan. 20th, 1520 (ibid. 62, 63n.).

[9] A. Rilliet, Les Origines de la Confédération Suisse: Histoire et Légende (Geneva, 1869); J. Dierauer, Geschichte der schweizerischen Eidgenossenschaft (Gotha, 1890).

[10] Sources: O. Myconius, “Vita Huldrici Zwinglii” (in Neander’s Vitæ Quatuor Reformatorum, Berlin, 1841); H. Bullinger, Reformationsgeschichte (Frauenfeld, 1838-40); Johann Salat, Chronik der schweizerischen Reformation von deren Anfüngen bis 1534 (vol. i. of Archiv für schweizerische Reformationsgeschichte, Solothurn, 1868); Kessler, Sabbata (ed. by Egli, St. Gall, 1902); Strickler, Actensammlung zur schweizerischen Reformationsgeschichte in den Jahren 1521-32 (Zurich, 1877-84); Egli, Actensammlung zur Geschichte der Züricher Reformation, 1519-33 (Zurich, 1879); W. Gisi, Actenstücke zur Schweizergeschichte der Jahre 1521-22 (vol. xv. of Archiv für die schweizer. Geschichte), pp. 285-318; Herminjard, Correspondance des Réformateurs dans les pays de langue française (Geneva, 166-93); Stähelin Briefe aus der Reformationszeit (Basel, 1887).

Later Books: Stähelin, Huldreich Zwingli: sein Leben und Wirken nach den Quellen dargestellt, 2 vols. (Basel, 1895-97); Mörikofer, Ulrich Zwingli nach den urkundlichen Quellen, 2 vols. (Leipzig, 1867-69); S. M. Jackson, Huldreich Zwingli, 1484-1531 (New York, 1901); Cambridge Modern History, II. x. (Cambridge, 1903); Ruchat, Histoire de la Réformation de la Suisse, ed. by Vulliemin, 7 vols. (Paris, 1835-38).

[11] Joachim de Watt, a native of St. Gallen (b. 1484, December 30) was a distinguished scholar. He became successively physician, member of council, and burgomaster in his native town, and did much to establish the Reformation; he was a well-known author, and wrote several theological works.

[12] Heinrich Loriti was the most distinguished of all the Swiss Humanists. He studied successively at Bern, Vienna, and Köln, and attained the barren honour of being made Court-poet to the Emperor Maximilian. At Basel, where he first settled, he kept a boarding school for boys who wished to study the classics, and in 1517 he transferred himself and about twenty young Switzers, his pupils, to Paris. He modelled his school, he was pleased to think, on the lines of the Roman Republic, was Consul himself, had a Senate, a prætor, and meetings of Comitia. He remained a fast friend of Zwingli.

[13] Johann Heigerlin (Faber) remained a steadfast Romanist. He became vicar-general to the Bishop of Constance, and as such was an antagonist of Zwingli. He ended his days as Bishop of Vienna. He wrote much against Luther, and was known as the “hammer of the Lutherans.” Along with Eck and Cochlæus, he was the distinguished champion of the Romanist cause in Germany.

[14] For details about Zwingli’s papal pension, cf. S. M. Jackson, Huldreich Zwingli, p. 114.

[15] Cf. Schaff, Creeds of the Evangelical Protestant Churches (London, 1877), p. 197; Niemeyer, Collectio Confessionum in ecclesiis reformalis, publicatarum (Leipzig, 1840), p. 3; Müller, Die Bekenntnisschriften der reformierten Kirche: Zwinglis Theses von 1523, Art. 49, p. 5.

[16] Müller, Die Bekenntnisschriften der reformierten Kirche (Leipzig, 1903), pp. xviii and 7. The Instruction is a lengthy document.

[17] Literal translations of these hymns are given in Professor Macauley Jackson’s Huldreich Zwingli, the Reformer of German Switzerland (New York and London, 1903), pp. 133, 134.

[18] Stähelin, Briefe aus der Reformationszeit, pp. 15-19.

[19] William Farel was born in 1489 at a village near Gap in the mountainous south-east corner of Dauphiné, on the border of Provence. He belonged to a noble family, and was devout from his earliest years. He describes a pilgrimage which he made as a child in his book Du vray usage de la croix de Jésus-Christ (pp. 223 f.). All through his adventurous life he preserved his rare uprightness of character, his fervent devotion, and his indignation at wrong-doing of all kinds. He persuaded his parents to allow him to go to Paris for education, and reached the capital about 1509. He probably spent twelve years there, partly as student and partly as professor in the college Le Moine. There he became the friend and devoted disciple of Jacques Lefèvre d’Étaples, and this friendship carried him safely through several religious crises in his life. He followed Lefèvre to Meaux, and was one of the celebrated “group” there. When persecution and the timidity or scruples of the bishop caused the dispersion of these preachers, Farel went back to Dauphiné and attempted to preach the Gospel in Gap. He was not allowed parce qu’il n’estoit ne moine ne prestre, and was banished from the district by bishop and people. He next tried to preach in Guyenne, where he was equally unsuccessful. Thinking that there was no place in France open to him, he took himself to Basel. There he asked the University to allow him to hold a public disputation on certain articles which he sent to them. The authorities refused. He then addressed himself to the Council of the city, who permitted the discussion. The thirteen articles or Theses defended by Farel are given in Herminjard, Correspondance des Réformateurs dans les pays de langue française (i. 194, 195). He gathered a little church of French refugees at Basel (the ecclesiola of his correspondence), but was too much the ardent and impetuous pioneer to remain quietly among them. By the end of July 1524 he was preaching at Montbèliard, some miles to the south of Belfort, and the riots which ensued caused Oecolampadius to beseech him to temper his courage with discretion (Herminjard, Correspondance, etc., i. 255). He went thence to Strassburg (April 1525), to Bern, attempted to preach in Neuchâtel, and finally (middle of November 1526) opened a school at Aigle, an outlying dependency of Bern, hoping to get opportunity to carry on his evangelistic work. He was soon discovered, and attempts were made to prevent his preaching; but the authorities of Bern insisted that he should be unmolested. In the beginning of 1527 he was actively engaged at the great Disputation in Bern. That same year he was made pastor of Aigle and put in possession of the parsonage and the stipend; but such work was too tame for him. He made long preaching tours; we find him at Lausanne, Morat, Orbe, and other places, always protected by the authorities of Bern. He began his work in Geneva in 1532.

[20] Berthold Haller was born at Aldingen (1492); studied at Rothweil and Pforzheim, where he made the acquaintance of Melanchthon. He became a Bachelor of Theology of the University of Köln; taught for some time at Rothweil, and then at Bern (1513-1518). He was elected people’s priest in the great church there in 1521. His sympathetic character and his great eloquence made him a power in the city; but his discouragements were so many and so great that he was often on the point of leaving. Zwingli encouraged him to remain and persevere.

[21] Sebastian Meyer was a priest from Elsass who had been preaching in Bern since 1518 against the abuses of the Roman Church. The notorious conduct of the Dominicans in Bern (1507-9), and the action of Samson, the Indulgence-seller, in 1518, had made the Bernese ready to listen to attacks against Rome.

[22] Herminjard, Correspondance des Réformateurs dans les pays de langue française (2nd ed.), ii. 55.

[23] Ibid. ii. 94, 95.

[24] Ibid. ii. 61, 74, 89, 94, 96.

[25] Ruchat, Histoire de la Réformation de la Suisse, i. 368.

[26] The invitation began: “Nous l’Advoyer, le petit et le grand Conseil de la cité de Berne, à tous et à chascun, spirituelz et séculiers, prélatz, abbés, prévostz, doyens, chanoynes, curés, sacrestains, vicaires prescheurs de la Parolle de Dieu, et à tous prebstres, séculiers ou réguliers, et à tous Noz advoyers, chastellains, prévostz, lieutenans, et tous autres officiers et à tous Noz chers, féaulx et aymés subjectz, et à tous manans et habitans de Nostre domaine et ségnorie aux quelz les presentes lètres viendront,—Salut, grâce et bénivolance!

“Sçavoir faisons, combien que Nous ayons fait beaucoup d’ordonnance et mandemens publiques, pour la dissension de nostre commune foy Chrestienne, à ce meuz et espoirans, que cela profiteroit à la paix et concorde Chrestienne, comme chose très utile,” etc.; Herminjard, ii. 54.

[27] Cf. Scots Confession of 1560, Art. xix.: “The trew Kirk quhilk alwaies heares and obeyis the voice of her awin Spouse and Pastor.”

[28] The Theses, in the original German, are printed by Müller, Bekenntnisschriften der reformierten Kirche (Leipzig, 1903), pp. xviii, 30; and in French by Herminjard in Correspondance des Réformateurs dans les pays de langue française (2nd ed.), ii. 59, 60.

[29] Sebastian Wagner was born at Schaffhausen in 1476. He studied at Paris under Lascaris, taught theology in the Franciscan monastery at Zurich, then at Constance. He adopted the Reformation, and, returning to his native town, became its reformer.

[30] Herminjard, Correspondance des Réformateurs, etc. ii. 95 n.

[31] Herminjard, Correspondance des Réformateurs, etc. ii. 55.

[32] Ibid. ii. 99 n.

[33] Ibid. ii. 98 n.

[34] Nicholas de Watteville, born in 1492, was canon of St. Vincent in Bern, protonotary apostolic, prior of Montpreveyres, and provost of Lausanne. He visited Rome in 1517, and there received the Abbey of Montheron; and the year following he was made a papal chamberlain to Pope Leo x. He gave up all his benefices on December 1st, and soon afterwards married Clara May, a nun who had left the convent of Königsfeld. He was always a great admirer of William Farel, and often interfered to protect the impetuous Reformer from the consequences of his own rashness. His younger brother, J. J. de Watteville, became Advoyer or President of Bern, and was a notable figure in the history of the Reformation in Switzerland. The family of de Watteville is still represented among the citizens of Bern.

[35] As early as June 15th, 1523, the Council of Bern had issued an ordinance for the preachers throughout their territories, which enjoined them to preach publicly and without dissimulation the Holy Gospel and the doctrine of God, and to say nothing which they could not establish by true and Holy Scripture; to leave entirely alone all other doctrines and discussions contrary to the Gospel, and in particular the distinctive doctrines of Luther. Later (May 21st, 1526), at a conference held between members of the Council of Bern, deputies from the Bernese communes, and delegates from the seven Roman Catholic cantons, it was agreed to permit no innovation in matters of religion. This agreement was not maintained long; and the Bernese went back to their ordinance of June 1523. It seems to have been practically interpreted to mean that preachers might attack the power of the Pope, and the doctrines of Purgatory and the Invocation of Saints, but that they were not to say anything against the current doctrine of the sacraments. Cf. Decrees of the Council of Bern, quoted in Herminjard, Correspondance des Réformateurs dans les pays de langue française, (Geneva, 1878), i. 434 n., ii. 23 n., also 20.

[36] Herminjard, Correspondance, etc., ii. 123, 138, 199, 225, etc. In Sept. 1530, Bern wrote to the Bishop of Basel, who had imprisoned Henri Pourcellet, one of Farel’s preachers: “Nous ne pouvons d’ailleurs pas tolérer que ceux qui partagent notre foi chrétienne soient traités d’une telle manière,” p. 277.

[37] Sources: E. F. K. Müller, Die Bekenntnisschriften der reformierten Kirche (Leipzig, 1903), pp. 1-100; Hospinian, Historia Sacramentaria, 2 vols. (Geneva, 1681).

Later Books: Ebrard, Das Dogma vom heiligen Abendmahl und seine Geschichte (Frankfurt a M. 1845-46), vol. ii.; Schweizer, Die protestantischen Centraldogmen in ihrer Entwickelung innerhalb der reformierten Kirche (Zurich, 1854-56); Hundeshagen, Die Konflikte des Zwinglianismus, Lutherthums, und Calvinismus in den Bernischen Landkirchen 1522-1558, nach meist ungedruckten Quellen dargestelt (Bern, 1842); compare also vol. i. 352 ff.

[38] Müller, Die Bekenntnisschriften des reformierten Kirche, p. 30.

[39] Cf. vol. i. 352 ff.

[40] Leibnitz, Pensées de Leibnitz, 2nd ed. (Paris, 1803) p. 106.

[41] Müller, Die Bekenntnisschriften der reformierten Kirche, p. 159.

[42] Sources: Mémoires et documents publiés par la Société d’histoire et d’archæologie de Genève (especially vols. ii. v. ix. xv. xx.); Froment, Les Actes et gestes marveilleux de la cité de Genève (ed. of 1854 by G. Revillod); La Sœur Jeanne de Jussie, Le Levain du Calvinisme (ed. of 1865); G. Farel, Lettres certaines d’aucuns grandz troubles et tumultes advenuz à Genève, avec la disputation faicte l’an 1534 (Basel, 1588); Registres du Conseil de Genève (known to me only through the extracts given by Herminjard, Doumergue, and others); Herminjard, Correspondance des Réformateurs dans les pays de langue française, 9 vols. (Geneva, etc., vols. i. ii. in a 2nd edition, 1878, vols. iii.-ix. 1870-97); Calvin, Opera omnia, vols. xxix.-lxxxvii. of the Corpus Reformatorum (Brunswick and Berlin, 1869-97); Bonnet, Lettres françaises de Jean Calvin (Paris, 1854); Beza, Vita Calvini (vol. xlix. of the Corpus Reformatorum); Rilliet, Le premier catéchisme de Calvin (Paris, 1878).

Later Works: Doumergue, Jean Calvin, les hommes et les choses de son temps (only three vols. published, Lausanne, 1899, 1902, 1905); Bungener, Jean Calvin, sa vie, son œuvre et ses écrits (Paris, 1862-63); Kampschulte, Johann Calvin, seine Kirche und seine Stadt in Genf (Leipzig, 1869-99); A. Roget, Histoire du peuple de Genève depuis la Reforme jusqu’ à l’escalade (Geneva, 1870-83); Dunant, Les relations politiques de Genève avec Berne et les Suisses de 1536-64 (Geneva, 1894); Ruchat, Histoire de la Réformation de la Suisse, ed. by Vulliemin (Paris and Lausanne, 1835-38).

[43] Ruchat, Histoire de la Réformation de la Suisse (Paris, 1835-38), iii. 138.

[44] We read of Luther’s books being read in Geneva as early as May 1521, and that their effect was to give several of the people heart to care little for the threats of the Pope; in 1522, Cornelius Agrippa, writing to Capito (June 17th), and Haller, writing to Zwingli (July 8th), speak of Francis Lambert (vir probus et diligens minister Verbi Dei), who had preached in Geneva, Lausanne, Freiburg, and Bern; and in 1527, Hofen, secretary to the Council of Bern, writing to Zwingli (Jan. 15th), thinks that Geneva could be won for the Reformation,—he had noticed that the people no longer cared much for Indulgences or for the Mass (Herminjard, Correspondance, etc. i. 101-3, 318 n., ii. 9 f., 10 n.; cf. 6).

[45] J. A. Gautier, Histoire de Genève (Geneva, 1896), ii. 349. The nun, Sœur Jeanne de Jussie, in her Levain du Calvinisme (p. 46), says “Au mois de Juin, dimanche matin, le 9, certain nombre de mauvais garçons plantèrent grands placards en impression par toutes les portes des églises de Genève, esquels estoient contenus les principaux poincts de la secte perverse luthérienne”; and another contemporary chronicler says that the placards promised a “grand pardon général de Jesus Christ” (Herminjard, Correspondance, etc. ii. 422 n.).

[46] Their letter said that it was reported that “nonnullos ex Gebennensibus apposuisse certas cedulas inductorias ad novam legem, contra auctoritatem episcopalem, et quod habent libros et promulgant; quod est contra voluntatem D. Friburgensium” (Ibid. ii. 421 n.).

[47] Ibid. ii. 424.

[48] Herminjard, Correspondance, ii. 425 n.

[49] Cf. p. 39, n.

[50] Herminjard, Correspondance, etc. ii. 22 f. Farel preached his first sermon at Aigle on Friday, Nov. 30th, 1526.

[51] Ibid. ii. 14, 15.

[52] Ibid. ii. 15 n.

[53] Ibid. ii. 31 n.

[54] Farel seems to have asked his converts to submit to baptism; they were baptized in the presence of the congregation on making a solemn and public profession of their faith.—Ibid. 48 n.

[55] Herminjard, Correspondance, etc. ii. 105 n.

[56] Ibid. ii. 130, 131.

[57] Herminjard, Correspondance, etc. ii. 131 n.

[58] Ibid. ii. 137.

[59] M. Herminjard gives a list of their names—Claud de Glantinis, Alexandre le Bel, Thomas ——, Henri Pourcellet, Jean Bosset, Antoine Froment, Antoine Marcourt, Eymer Beynon, Pierre Marmoud, Hugues Turtaz, and perhaps Jean Holard, Pierre Simonin or Symonier, Claude Bigothier, Jean de Bély, Jean Fathon.

[60] Cf. letter of Farel to Fortunat Andronicus, in Herminjard, Correspondance, etc. ii. 307.

[61] Herminjard, Correspondance, etc. ii. 270 n.

[62] Herminjard, Correspondance, etc. ii. 365 n., 390.

[63] Ibid. ii. 347, 372.

[64] Ibid. ii. 362 n.

[65] The ordinance was entitled, Ordnung wic sich pfarrer und prediger zu Statt und Land Bern, in leer und leben, halten sollen, mit wyterem bericht von Christo, und den Sacramenten, beschlossen im Synodo daselbst versamlet am 9 tag Januarij—Anno 1532. The doctrinal decisions of the Synod are to be found in Müller, Bekenntnisschriften der reformierten Kirche (Leipzig, 1903), pp. 31 ff.

[66] Herminjard, Correspondance, etc. ii. 364.

[67] Froment married (1529) Marie Dentière, who had been abbess of a convent in Tournai, and had been expelled for her Evangelical opinions. She was a learned lady, a friend of the Queen of Navarre, who sometimes preached, according to the nun Jeanne de Jussie, and made many converts. She wrote a piquant epistle to the Queen of Navarre, exposing the intrigues which drove Calvin, Farel, and Coraut from Geneva. A portion of this very rare Epistle is printed by Herminjard, Correspondance, etc. v. 295 ff.

[68] Froment, Les Actes et Gestes merveilleux de la cité de Genève (ed. of 1854 by G. Revillod), pp. 9 and 12-15.

[69] The authorities of Freiburg in a letter to Geneva actually called this Dominican monk a “Lutheran preacher”; cf. their letter given in Herminjard, Correspondance, iii. 15 f.

[70] Ibid. iii. 38, f.

[71] The text of the decree is given in Herminjard, iii. 41 n.

[72] Jeanne de Jussie, Le Levain du Calvinisme, p. 53; Froment, Actes et Gestes, etc. 48-51.

[73] For the affair of Werly, see the letter of the Evangelicals of Geneva to the Council of Bern, given in Herminjard, Correspondance, etc., and the notes of the editor (iii. 46 ff.).

[74] After the defeat of his party by the combined efforts of Freiburg and Bern, the Bishop had quitted Geneva on August 1st, 1527; he returned there on July 1st, 1533, but left again after a fortnight’s residence (July 14th, 1533), disgusted, he said, at an act of iconoclasm.

[75] The priests of Geneva were notoriously turbulent. We read of at least five riots which they headed. The canons were worse. Pierre Werly had attempted the assassination of Farel on October 3rd, 1532 (Jeanne de Jussie, Le Levain du Calvinisme, p. 50); he had taken an active part in the riots caused by the placards in 1532.

[76] Herminjard, Correspondance, etc. iii. 38.

[77] Le Levain du Calvinisme, pp. 74, 75, 247 (where Canus is called Alexander de Molendino). Froment, who had been compelled to quit Geneva, had returned to the town along with Alexandre Canus immediately after the departure of the Bishop on the 14th of July 1533.

[78] Furbiti permitted himself to use strong language. Even the Romanist chronicler, the nun Jeanne de Jussie, records that Furbiti “touched to the quick the Lutheran dogs,” and said that “all those who belonged to that cursed sect were licentious, gluttons, lascivious, ambitious, homicides, and bandits, who loved nothing but sensuality, and lived as the brutes, reverencing neither God nor their superiors” (Le Levain du Calvinisme, p 79).

[79] Caffard need not be taken to mean hypocrite: it was commonly used to denote a mendicant friar.

[80] The letter is given in Herminjard, Correspondance, etc. iii. 119 f.

[81] The MS. chronicle of Michel Roset is the source for the statement about the order to burn translations of the Scripture.

[82] Furbiti was released in April 1536 at the request of Francis I. of France. He was exchanged for Antoine Saunier, a Swiss Evangelical in prison in France. Such exchanges were not uncommon between the Protestant cantons and France.—Herminjard, Correspondance, etc. iii. 396 f.

A full account of the conferences between Farel and Furbiti is given in Lettres certaines d’aucuns grandz troubles et tumultes nuz à Genève, avec la disputation faicte l’an 1534, etc. (Basel, 1588). The booklet is very rare.

[83] Adjoining the house of Baudichon, with one building between them, was a large mansion occupied by the Seigneur de Thorens, a strong partisan of the Reformation. He was a Savoyard, expelled from his country because of his religious principles. He acquired citizenship in Bern. The Bernese, on the eve of their embassy, which reached Geneva on Jan. 4th, had bought this house, and placed M. de Thorens therein, intending it to be a place where the Evangelicals could meet in safety under the protection of Bern. It is probable that in time of special danger the Evangelicals met there for public worship. When the Council of Freiburg objected to Farel’s preaching, the Council of Geneva replied that the services were held in the house of the deputies of Bern. Cf. Herminjard, Correspondance, etc. ix. 459, f., 489 f.; Jeanne de Jussie, Le Levain du Calvinisme, pp. 91, 106, 107 (where the poor nun describes the various ceremonies of the Reformed cult with all the venom and coarseness of sixteenth century Romanism); Baum, Procès de Baudichon de la Maisonneuve accusé d’héresie a Lyon, 1534 (Geneva, 1873), pp. 110, 111; Doumergue, Jean Calvin, ii. 126 f., iii. 196-98.

[84] The poison was placed in some spinach soup, and the popular story was that Farel escaped because he did not like the food; that Froment had seated himself at table to take his share, when news was brought to him that his wife and children had arrived at Geneva—he rose from the table at once to go to meet them, and left the soup untasted. Poor Viret was the only one who took his share, and became very ill immediately afterwards. The prisoner’s confession, lately exhumed from the Geneva archives, tells another tale. The woman said that she stuffed a small bone with the poison, and placed it in Viret’s bowl; but was afraid to do the same to Farel’s because his soup was too clear. Cf. extracts quoted in Doumergue’s Jean Calvin, etc. ii. 133, 134 n.

[85] The Theses are given in Ruchat, Histoire de la Réformation de la Suisse, iii. 357.

[86] Herminjard, Correspondance, etc. iii. 294, 295 n.

[87] Le Levain du Calvinisme, p. 118.

[88] Herminjard, Correspondance, etc. iii. 294 n.

[89] Froment, Actes et Gestes, etc. pp. 144-146: “Nous avons les dieux des Prebstres, en voullés vous? et les iectoynt apres cielx” (p. 145).

[90] The minute is given in Herminjard, Correspondance, etc. iii. 424; and the letter of the two Councils written for the information of the Councils of Bern at p. 332.

[91] Froment, Actes et Gestes, etc. pp. 142-144.

[92] The fullest contemporary account of these matters is to be found in Un opuscule inédit de Farel; Le Resumé des actes de la Dispute de Rive de 1535, published in the 22nd vol. of the Mémoires et Documents publiées par la Société d’Histoire et Archæologie de Genève. It has been reprinted separately.

[93] The words used by the spokesman of the secular clergy, among whom were the canons of the cathedral, were: “sua non esse sustinere talia, cum nec sint sufficientes nec sciant.”

[94] The minute of Council is quoted in Doumergue, Jean Calvin, etc. ii. 147, 148.

[95] For these relations, cf. Durrant, Les Relations politiques de Genève avec Berne et les Suisses, de 1536 à 1564 (1894).

[96] The devout Romanist, Sœur Jeanne de Jussie, testifies, with mediæval frankness, to the dissolute lives of the Romish clergy: “Il est bien vray que les Prelats et gens d’Église pour ce temps ne gardoient pas bien leurs vœus et estat, mais gaudissoient dissolument des biens de l’Église tenant femmes en lubricité et adultère, et quasi tout le peuple estoit infect de cest abominable et detestable péché: dont est à scavoir que les péchéz du monde abondoient en toutes sortes de gens, qui incitoient l’ire de Dieu à y mettre sa punition divine” (Le Levain du Calvinisme, p. 35; cf. minutes of the Council of Geneva at p. 241). Even the nuns of Geneva, with the exception of the nuns of St. Clara, to whom Jeanne de Jussie belonged, were notorious for their conduct; cf. Herminjard, Correspondance, etc. v. 349 n.

[97] Cf. Wildermuth’s letter to the Council of the Two Hundred in Bern, telling that Farel was in prison at Payerne: “Would that I had twenty Bernese with me, and with the help of God we would not have permitted what has happened” (Herminjard, Correspondance, etc. ii. 344).

[98] Doumergue, Jean Calvin, etc. i. 42.

[99] Doumergue, Jean Calvin, etc. i. 35.

[100] Cordier, Corderius, Cordery, was a well-known name in Scottish parish schools a century ago, where his exercises were used in almost every Latin class. He became a convert of the Reformed faith, and did his best to spread Evangelical doctrines by means of the sentences to be turned into Latin. He followed his great pupil to Geneva, and died there in his eighty-eighth year.

[101] Doumergue, Jean Calvin, etc. i. 126.

[102] Corpus Reformatorum, xlix. p. 121.

[103] I owe this inference to my brother, Professor Lindsay of St. Andrews; he adds that Plautus was greatly studied in the time of Calvin’s youth in France.

[104] Cf. his letter to Francis Daniel, where he speaks about the publication of the Commentary; says that he has issued it at his own expense; that some of the Paris lecturers, to help its sale, had made it a book on which they lectured, and hopes quod publico etiam bono forte cessurum sit (Herminjard, Correspondance, etc. ii. 417).

[105] In a letter to Francis Daniel, of date Oct. 27th, 1553, Calvin calls Gerard “our Friend”; and in another, written about the end of the same month, he describes with a minuteness of detail impossible for anyone who was not in the inner circle, the comedy acted by the students of the College of Navarre, which was a satire directed against Marguerite, the Queen of Navarre, and Gerard Roussel, and the affair of the connection of the University of Paris and the Queen’s poem, entitled le Miroir de l’âme pécheresse; cf. Herminjard, Correspondance, etc. iii. 103-11.

[106] Lang, Die Bekehrung Johannes Calvins (1897); Doumergue, Jean Calvin, etc. i. 344, ff.; Müller, “Calvins Bekehrung” (Nachrichten der Gött. Gel. for 1905, pp. 206 ff.); Wernle, “Noch einmal die Bekehrung Calvins” (Zeitschrift für Kirchengeschichte, xxvii. 84 ff. (1906)).

[107] For the history of this Discourse written by Calvin and pronounced by Cop, see E. Doumergue, Jean Calvin; Les hommes et les choses de son temps (Lausanne, 1899), i. 331 ff.; A. Lang, Die Bekehrung J. Calvins (Leipzig, 1897), p. 46. ff. For accounts of the attempts to arrest Nicolas Cop and Calvin, see the letter of Francis I. to the Parlement of Paris in Herminjard, Correspondance, etc. iii. 114-118, and the editor’s notes, also p. 418.

[108] “Magister Gulielmus Farellus proponit sicuti sit necessaria illa lectura quam initiavit ille Gallus in Sancto Petro. Supplicat advideri de illo retinendo et sibi alimentando. Super quo fuit advisum quod advideatur de ipsum substinendo” (Herminjard, Correspondance, etc. iv. 87 n.).

[109] For the Disputation at Lausanne, see Herminjard, Correspondance, etc. iv. 86 f. (Letter from Calvin to F. Daniel, Oct. 13th, 1536); Corpus Reformatorum, xxxvii. p. 876 f.; Ruchat, Histoire de la Réformation de la Suisse, vol. iv.; Doumergue, Jean Calvin, ii. 214 f.

[110] The ten Theses are printed in the Corpus Reformatorum, xxxvii. 701.

[111] Their names were Jean Mimard, regent of the school in Vevey; Jacques Drogy, vicar of Morges; Jean Michod, dean of Vevey; Jean Berilly, vicar of Prévessin; and a Dominican monk, de Monbouson.

[112] Corpus Reformatorum, xxxvii. 879-81.

[113] Wherever Farel went he had instituted what was called the “congregation”: once a week in church, members of the audience were invited to ask questions, which the preacher answered. These “congregations” were an institution all over Romance Switzerland. The custom prevailed in Geneva when Calvin came there, and it was continued.

[114] Bonnet, Lettres françaises de Calvin, ii. 574.

[115] “Il seroyt bien à désirer que la communication de la Saincte Cène de Jésucrist fust tous les dimenches pour le moins en usage, quant l’Église est assemblée en multitude” (Corpus Reformatorum, xxxviii. i. 7); cf. the first edition of the Institutio (1536): “Singulis, ad minimum, hebdomadibus proponenda erat christianorum cœtui mensa Domini.”

[116] Calvin says: “C’est une chose bien expédiente à l’édification de l’esglise, de chanter aulcungs pseaumes en forme d’oraysons publicqs.” The translations of the Psalms by Clement Marot, which were afterwards used in the Church of Geneva, were not published till 1541, and the pseaumes may have been religious canticles such as were used in the Reformed Church of Neuchâtel from 1533; but it ought to be remembered that translations of the Psalms of David did exist in France before Marot’s; cf. Herminjard, Correspondance, iv. 163 n.

[117] “Et comment ne souhaiterions-nous pas voir notre siècle ramené à l’image de cette église primitive, puisqu’alors Christ recevait un plus pur hommage, et que l’éclat de son nom était plus au loin répandu?... Puisse cette extension de la foi, puisse cette pureté du culte, aujourd’hui que reparaît la lumière de l’Évangile, nous être aussi accordées par celui qui est béni au-dessus de toutes choses! Aujourd’hui, je le répète, que reparait la lumière de l’Évangile, qui se répand enfin de nouveau dans le monde, et y éclaire de ses divins rayons un grand nombre d’esprits; de telle sorte que, sans parler de bien d’autres avantages, depuis le temps de Constantine, où l’Église primitive peu à peu dégénérée perdit tout a fait son caracter, il n’y a eu dans aucune autre epoque plus de connaissance des langues.... “—Lefèvre d’Étaples, aux Lecteurs chrétiens de Meaux (Herminjard, Correspondance, etc. i. 93).

[118] The prevailing idea was that the Evangelical pastors were the servants of the community, and therefore of the Councils which represented it. J. J. Watteville, the celebrated Advoyer or President of Bern, and a strong and generous supporter of the Reformation, was accustomed to say: “Nothing prevents me dismissing a servant when he displeases me; why should not a town send its pastor away if it likes?” (Herminjard, Correspondance, vii. 354 n.).

[119] Herminjard, Correspondance, etc. ix. 116.

[120] Herminjard, Correspondance, etc. viii. 280, 281, ix. 117, vi. 183; Ruchat, Histoire de la Réformation de la Suisse, ii. 520, f.; Farel, Summaire, edition of 1867, pp. 78 ff.

[121] Matt. xviii. 15-17.

[122] The action of the people of the four parishes which made the district of Thyez illustrates a condition of mind not easily sympathised with by us, and it shows what the commonalty of the sixteenth century thought of the powers of the Councils which ruled their city republics. The district belonged to Geneva, and was under the rule of the Council of that city. The inhabitants had been permitted to retain the Romanist religion. They were, nevertheless, excommunicated by their Bishop for clinging to Geneva with loyalty. They were honest Roman Catholics; they could not bear the thought of living under excommunication, and longed for absolution; the Bishop would not grant it; so the people applied to the Council of Geneva to absolve them, which the Council did by a minute which runs as follows: “(April 4th, 1535) Sur ce qu’est proposé par nostre chastelain de Thyez, que ceux de Thyez font doubte soy présenter en l’esglise à ces Pasques prochaines (April 16th), à cause d’aucunes lettres d’excommuniement qui sont esté contre aucuns exécutées, par quoi volentier ils desirent avoir remède de absolution.... Est esté résolu que l’on escrive une patente aux vicaires du dict mandement (district), que nous les tenons pour absols.” This was enough. The people went cheerfully to their Easter services (Herminjard, Correspondance, etc. iv. 26 n.).

[123] Cf. the letter of the Council of Bern to the Council of Lausanne: “(July 1541): Concernant minas contra ministrum Verbi, lasciviam vitæ civium, bacchanalia, ebrietates, commessationes, contemptum Evangelii, rythmos impudicos, etc., ceux de Lausanne sont vertement réprimandés. On leur remontre leur négligence à châtier les vices. Il leur est ordonné de punir, dans le terme d’un mois, les bacchantes et aussi celui qui a menacé le prédicant et l’a interpellé dans la rue. Il est également ordonné aux ambassadeurs qui seront envoyés pour les appels, de faire de sévères remonstrances devant le Conseil et les Bourgeois, et de les menacer en les exhortant à s’amender” (Herminjard, Correspondance, vii. 145).

[124] This first Catechism has been republished and edited under the title, Le Catéchisme français de Calvin, publié en 1537, réimprimé pour la première fois d’après un exemplaire nouvellement retrouvé et suivi de plus ancienne Confession de foi de l’Église de Genève, avec deux notices, l’une historique, l’autre bibliographique, par Albert Rilliet et Théophile Dufour, 1878. The curious bibliographical history of the book is given in Doumergue, Jean Calvin, ii. p. 230; and at greater length in the preface to the reprint.

[125] Müller, Die Bekenntnisschriften der reformierten Kirche, p. 111.

[126] The question is carefully discussed by Rilliet in his Le Catéchisme français de Calvin, and by Doumergue, Jean Calvin, etc. ii. 237-39.

[127] The letter from Bern (dated Nov. 28th) was read to the recalcitrants, who gave way and accepted the Confession on Jan. 4th, 1538 (Herminjard, Correspondance, iv. 340 n.).

[128] Actes et Gestes merveilleux, p. 215, f.

[129] Herminjard, Correspondance, etc. iv. 403, 404, 407; Doumergue, Jean Calvin, etc. ii. 278.

[130] Herminjard, Correspondance, etc, iv. 413.

[131] On April 8th it was reported that Coraut had said in a sermon that Geneva was a realm of tipplers, and that the town was governed by drunkards (from all accounts a true statement of fact, but scarcely suitable for a sermon), and had been brought before the Council in consequence.

[132] Herminjard, Correspondance, etc. iv. 413-16, 420-22.

[133] Calvin says that he wished the matter to be regularly brought before the people and discussed: “Concio etiam a nobis habeatur de ceremoniarum libertate, deinde ad conformitatem populum adhortemur, propositis ejus rationibus. Demum liberum ecclesiæ judicium permittatur.” Cf. the memorandum presented to the Synod of Zurich by Calvin and Farel, ibid. v. 3; Corpus Reformatorum, xxxviii. ii. 191.

[134] Herminjard, Correspondance, etc. iv. 423, 425, 426, 427, v. 3, 24.

[135] It is worth mentioning that while the three letters from Bern were brought before the Council of the Two Hundred, the decisions of the Lausanne Synod were produced at the General Council. Did the Council wish to give their decision a semblance of ecclesiastical authority?

[136] Bonnet, Les Lettres françaises de Calvin, ii. 575, 576.

[137] “A ceste cause, vous instantement, très-acertes et en fraternelle affection prions, admonestons et requérons que ... la rigueur que tenés aux dits Farel et Calvin admodérer, pour l’amour de nous et pour éviter scandale, contemplans que ce qu’avons à vous et à eulx escript pour la conformité des cérimonies de l’Esglise, est procédé de bonne affection et par mode de requeste, et non pas pour vous, ne eulx, constraindre à ces choses, que sont indifferentes en l’Esglise, comme le pain de la Cène et aultres” (Herminjard, Correspondance, etc. iv. 428).

[138] For the letter of Bern to Geneva, and the answer of Geneva, cf. Herminjard, Correspondance, etc. iv. 427-430.

[139] Ibid. iv. 165 n.

[140] The memoir presented to the Synod of Zurich has been printed by Herminjard, Correspondance, etc. v. 3-6, and in the Corpus Reformatorum, xxxviii. ii. 190-192. The conclusion prays Bern to drive from their territory ribald and obscene songs and catches, that the people of Geneva may not cite their example as an excuse.

[141] “Wir habent ouch durch Etlich unsere vorordneten uffs ernstlichest mit ihnen reden lassen sich etlicher ungeschigter scherpffe zemaassen und sich by disem unerbuwenem volgk Cristenlicher sennffmütigkeit zu beflyssen” (Corpus Reformatorum, xxxviii. ii. 193).

[142] The minute of the Council of Bern says: “The Genevans had refused to receive Calvin and Farel. If my lords need preachers, they will keep them in mind” (Herminjard, Correspondance, v. 20 n.).

[143] Herminjard, Correspondance, etc. v. 139; Corpus Reformatorum, xxxviii. ii. 181.

[144] Doumergue, Jean Calvin, etc. ii 681 ff.

[145] Registres du Conseil, xxxiv. f., 483, 485, 490 (quoted in Doumergue, Jean Calvin, ii. 700).

[146] Herminjard, Correspondance des Réformateurs dans les pays de langue française (Geneva, 1866-93), vi. 365.

[147] Corpus Reformatorum, xxxix. (xi.) 114.

[148] Ibid. p. 54.

[149] Ibid. p. 170.

[150] Herminjard, Correspondance, etc. vii. 77.

[151] Registres du Conseil, xxxv. f., 324 (quoted in Doumergue, Jean Calvin, etc. ii. 710).

[152] For the wonderful influence of Calvin on the French Reformation and its causes, cf. below, pp. 153 ff.

[153] Articles of 1537 in the Corpus Reformatorum, xxxviii. i. (x. i.) 5-14; Ordinances of 1541; ibid. pp. 15-30; Ordinances of 1561; ibid. pp. 91-124; Institution, IV. cc. i.-xii.

[154] Corpus Reformatorum, xxxviii. i. 121, 122.

[155] Cambridge Modern History, ii. 375.

[156] On the one side of the stone is inscribed:

Le xxvii Octobre MDLIII
Mourut sur le bucher à Champel
Michel Servet
de Villeneuve d’Aragon, né le xxix Septembre MDXI.

and on the other:

Fils respectueux et reconnaissants de Calvin notre grand réformateur, mais condamnant une erreur qui fut celle de son siècle et fermement attachés à la liberté de conscience selon les vrais principes de la Reformation et de l’Évangile, nous avons élevé ce monument expiatoire. Le xxvii Octobre MCMIII.

[157] Like Jacques Bernard, the Franciscan monk, who was one of the pastors in Geneva after the banishment of Calvin and Farel, who, “cum esset inter Evangelii exordia, hostiliter repugnavit, donee Christum aliquando in uxoris forma contemplatus est.”

[158] Corpus Reformatorum, xxxviii. i. (x. i.) 17-20, 45-48, 55-58, 93-99, 116-118.

[159] Corpus Reformatorum, xxxviii. i. (x. i.) 65-90.

[160] Mémoires d’un protestant condamné aux galères de France pour cause de religion, écrits par lui-même (1757, repub. 1865), pp. 404-407.

[161] Sources: Théodore de Bèze (Beza), Histoire Ecclésiastique des églises réformées au Royaume de France (ed. by G. Baum and E. Cunitz, Paris, 1883-89); J. Crespin, Histoire des martyrs persécutez et mis à mort pour la vérité (ed. by Benoist, Toulouse, 1885-87); Herminjard, Correspondance des Réformateurs dans les pays de langue française, 9 vols. (Geneva, 1878-91); Calvin’s Letters, Corpus Reformatorum, vols. XXXVIII. ii.-XLVIII. (Brunswick, 1872, etc.); Bonnet, Lettres de Jean Calvin, 2 vols. (Paris, 1854).

Later Books: E. Doumergue, Jean Calvin, 3 vols. (published Lausanne, 1899-1905); H. M. Baird, History of the Rise of the Huguenots (London, 1880), and Theodore Beza (New York, 1899); Lavisse, Histoire de France, V. i. pp. 339 ff.; ii. 183 ff.; VI. i. ii.; Hamilton, “Paris under the Valois Kings” (Eng. Hist. Review, 1886, pp. 260-70).

[162] Marguerite was born at Angoulême on April 11th, 1492; married the feeble Duke of Alençon in 1509; was a widow in 1525; married Henri d’Albret, King of Navarre, in 1527; died in 1549. Her only child was Jeanne d’Albret, the heroic mother of Henry of Navarre, who became Henri IV. of France. When she was the Duchess of Alençon, her court at Bourges was a centre for the Humanists and Reformers of France; when she became the Queen of Navarre, her castle at Nérac was a haven for all persecuted Protestants. The literature about Marguerite is very extensive: it is perhaps sufficient to mention—Génin, Lettres de Marguerite d’Angoulême, reine de Navarre (published by the Société de l’Histoire de France, 1841-42); Les idées religieuses de Marguerite de Navarre, d’auprès son œuvre poétique; A. Lefranc, Les dernieres poésies de Marguerite de Navarre (Paris, 1896); Becker, “Marguerite de Navarre, duchesse d’Alençon et Guillaume Briçonnet, évêque de Meaux, d’aprés leur correspondance manuscrite, 1521-24” (in the Bulletin de la Société de l’Histoire du Protestantisme française, xlix. Paris, 1890); Darmesteter, Margaret of Angoulême, Queen of Navarre (London, 1886); Lavisse, Histoire de France, v. i.; Herminjard, Correspondance, etc., vol. i., which contains sixteen letters written by her, and twelve addressed to her.

[163] Louise de Savoie, Journal, 1476-1522 (in Michaud et Poujoulat, Collection, etc. v.).

[164] Lefranc, “Marguerite de Navarre et le platonisme de la Renaissance” (vols. lviii. lix. Bibliothèque de l’École des Chartes, 1897-98).

[165] Herminjard, Correspondance, etc. i. 67.

[166] Heptameron, Preface.

[167] Ibid., Nouvelle xxxiii.

[168] Briçonnet belonged to an illustrious family. He was born in 1470, destined for the Church, was Archdeacon of Rheims, Bishop of Lodève in 1504, 1507 got the rich Abbey of St. Germain-des-Près at Paris, and became Bishop of Meaux in 1516. He at once began to reform his diocese; compelled his curés to reside in their parishes; divided the diocese into thirty-two districts, and sent to each of them a preacher for part of the year.

[169] Cf. K. H. Graf, “Jacobus Faber Stapulensis,” in the Zeitschrift für die historische theologie for 1852, 1-86; Doumergue, Jean Calvin, i. 79-112; Herminjard, Correspondance, i. 3 n.

[170] Herminjard, Correspondance, i. 78, 84, 85 n.

[171] It does not seem to be generally known that Lefèvre travelled to Germany in search of manuscripts of some of the earlier mystical writers, and that he published in 1513 the first printed edition of Hildegard of Bingen’s Liber Quoscivias (Peltzer, Deutsche Mystik und deutsche Kunst (Strassburg, 1899), p. 35), under the title Liber trium virorum et trium spiritualium virginum (Paris, 1513).

[172] Herminjard, Correspondance, i. 37 n., 47, 48 n., 63 and n., 64, etc.

[173] Journal d’un Bourgeois de Paris sous le règne de François I. 1515-1536 (Paris, 1854), p. 104.

[174] Herminjard, Correspondance, i. 153 ff.

[175] Journal d’un Bourgeois, etc. p. 169.

[176] Herminjard, Correspondance, i. 84, 105; cf. 85 n.

[177] The depredations of those bands of brigands are frequently referred to in the Journal d’un Bourgeois de Paris, pp. 119, 159, 166, 176, 185, 201, 249, 257, 402, 196.

[178] Cf. Journal d’un Bourgeois, etc. p. 276.

[179] Journal d’un Bourgeois, etc.: “Fut sonné par deux trompettes et crié au Palays sur la pierre de marbre, que s’il y avoit personne qui sceut enseigner celuy ou ceulx qui avoient fisché les dictz placars, en révélant en certitude, il leur seroit donné cent escus par la cour” (p. 442).

[180] Ibid. pp. 442-444. The Dauphin, the Dukes of Orléans and Angoulême, and a young German, Prince de Vendôme, carried the four batons supporting “un beau ciel” over the Host.

[181] Bulletin de la Société de l’Histoire du Protestantisme français for 1858, pp. 166 ff.

[182] H. M. Bower, The Fourteen of Meaux (London, 1894).

[183] Cf. above, pp. 92 ff. What follows on Calvin’s influence on the Reformation in France has been borrowed largely from M. Henri Lemonnier, Histoire de France, etc. (Paris, 1903-4) V. i. pp. 381-383, ii. pp. 183-187, etc.; only a Frenchman can describe it and him sympathetically.

[184] The Venetian Ambassador at the Court of France, writing in 1561 to the Doge, says, “Your Serenity will hardly believe the influence and the great power which the principal minister of Geneva, by name Calvin, a Frenchman and a native of Picardy, possesses in this kingdom. He is a man of extraordinary authority, who by his mode of life, his doctrines and his writings, rises superior to all the rest” (Calendar of State Papers, Venetian, 1558-80, p. 323).

[185] Calvin did not lack imagination. The sanctified imagination has never made grander or loftier flight than in the thought of the Purpose of God moving slowly down through the Ages, making for redemption and for the establishment of the Kingdom, which is the master-idea in the Christian Institution. It was de Bèze (Beza), not Calvin, who was the father of the seventeenth century doctrine of predestination,—a conception which differed from Calvin’s as widely as the skeleton differs from the man instinct with life and action.

[186] Henri Lemonnier, Histoire de France, etc. (Paris, 1903) V. i. 383.

[187] “Calvin fut un très grand écrivain. Je dirais même que ce fut le plus grand écrivain du 16^e siècle si j’estimais plus que je ne fais le style proprement dit.... Encore est-il qu’il me faut bien reconnaître que le style de Calvin est de tous les styles du 16^e siècle celui qui a le plus de style.... Reste qu’il parle l’admirable prose, si claire, limpide et facile, du 15^e siècle, avec ce quelque chose de plus ferme, de plus nourri et de plus viril que l’étude des classiques donne à ceux qui ne poussent pas jusqu’à l’imitation servile et à l’admirature des menus jolis détails. Reste qu’il parle la langue du 15^e siècle avec quelques qualités déjà du 17^e. C’est précisément ce qu’il a fait, et il est un des bons, sinon des sublimes, fondateurs de la prose française” (Emile Faguet, Scizième Siècle: Études Litéraires, pp. 188-89, Paris, 1898).

[188] Cambridge Modern History, ii. 366.

[189] La Catéchisme français, p. 132. Opera, v. 319.

[190] The term was adopted from the edicts, “ladite religion prétenduë réformée,” with the qualifying adjectives left out.

[191] Henri Lemonnier, Histoire de France, etc. (Paris, 1903) V. ii. 187.

[192] Sources in addition to those mentioned on p. 136: Lettres inédites de Diane de Poitiers, publiées avec une introduction et des notes par G. Guiffrey (Paris, 1866); Mémoires de Gaspard de Saulx-Tavannes, 1530-73 (published in the Collection of Michaud and Poujoulat, viii.); Mémoires de François de Guise (in the same collection, vi.); Lettres de Catherine de Médicis and Papiers d’État du Cardinal de Granvelle (in the Collection des Documents inédits de l’Histoire de France); Lettres d’Antoine de Bourbon et de Jeanne d’Albret (in the publications of the Société de l’Histoire de France); Les Œuvres complètes de Pierre de Bourdeille, Seigneur de Brantôme (edit. by L. Lalanne for the Société de l’Histoire de France, important for the persons and morals of the times); C. Weiss, La Chambre ardente, étude sur la liberté de Conscience en France, sous François I. et Henri II. 1540-50 (Paris, 1889). Layard, Dispatches of Michele Suriano and Marcantonio Barbaro, Venetian Ambassadors at the Court of France (Lymington, 1891, pub. by the Huguenot Society of London). Teulet, Relations politique de la France et de l’Espagne avec l’Écosse (Paris, 1862); and Papiers d’État relatifs a l’Histoire de l’Écosse (Bannatyne Club, Paris, 1851); Correspondance du Cardinal de Granvelle (Brussels, 1877-96); Calendar of State Papers, Venetian, 1558-80 (London, 1890, etc.)

Later Books in addition to those mentioned on p. 136: A. de Ruble, Le Traité de Cateau-Cambrésis (Paris, 1889); A. W. Whitehead, Gaspard Coligny, Admiral of France (London, 1905); the Bulletin historique et littéraire de l’histoire du protestantisme français, edited by Weiss, is a mine of information on all matters connected with the Reformation in France. A. de Ruble, Antoine de Bourbon et Jeanne d’Albret (Paris, 1881-82), and Le Colloque de Poissy (Paris, 1889); F. Decrue, Anne de Montmorency (Paris, 1885-89).

[193] The Parlements were the highest judicial courts in France. By far the most important was the Parlement of Paris, whose jurisdiction extended over Picardie, Champagne, l’Ile-de-France, l’Orléanais, Maine, Touraine, Anjou, Poitou, Aunis, Berri, La Bourbonnais, Auvergne, and La Marche—almost the half of France. The other Parlements in the time of Henry II. were those of Normandy, Brittany, Burgundy, Dauphiné, Provence, Languedoc, Guyenne, and, up to 1559, Chambéry and Turin. The Parlements are frequently mentioned under the names of the towns in which they met; thus the Parlement of Normandy is called the Parlement of Rouen; that of Provence, the Parlement of Aix; that of Languedoc, the Parlement of Toulouse.

[194] Weiss, La Chambre ardente, étude sur la liberté de conscience en France, sous François I. et Henri II., 1540-50 (Paris, 1889), is very valuable from the collection of documents which it contains. Crespin’s Histoire des martyrs, etc., when tested by the official documents now accessible, has been found to be almost invariably correct, and without exaggeration. Weiss, “Une Semaine de la Chambre ardente” (1-8 Oct. 1549), in the Bulletin historique et littéraire de la société de l’histoire du protestantisme français for 1899; and Des cinq escoliers sortis de Lausanne brulez a Lyon (Geneva, 1878).

[195] Institutio Christianæ Religionis, IV. iii. iv.

[196] Athanase Coquerel fils, Précis de l’histoire de l’église réformée de Paris (Paris, 1862)—valuable for the numerous official documents in the appendix.

[197] Antoine de Chandieu, Histoire des persécutions et martyrs de l’Église de Paris, depuis l’an 1537 (Lyons, 1563).

[198] Œuvres complètes de Pierre de Bourdeille, Seigneur de Brantôme, edited by L. Lalanne for the Société de l’Histoire de France (11 vols., Paris, 1864-82), ix. 161-62.

[199] It is more probable that only twelve Churches were represented—Paris, Saint-Lô, Rouen, Dieppe, Angers, Orléans, Tours, Poitiers, Saintes, Marennes, Châtellerault, and Saint-Jean-d’Angely. H. Dieterlen, La Synode générale de Paris, 1559 (Montauban, 1873): this was published as a thesis for the Theological Faculty (Protestant) of Montauban.

[200] The Confession will be found in Schaff, The Creeds of the Evangelical Protestant Churches (London, 1877), pp. 356 ff.; Müller, Die Bekenntnisschriften der reformierten Kirche (1903), p. 221; the various texts are discussed at p. xxxiii.

[201] The Consistories sometimes condescended to details. In the calmer days after the Edict of Nantes, the pastor and Consistory of Montauban thought that the arrangement of Madame de Mornay’s hair was trop mondaine: Madame argued with them in a spirited way; cf. Mémoires de Madame du Plessis-Mornay (Société de l’Histoire de France, Paris, 1868-69), i. 270-310.

[202] Bulletin de la Société de l’hist. du protestantisme français, 1854, p. 24.

[203] Hauser, “La Réforme et les classes populaires en France au XVI^e siècle” in the Revue d’hist. mod. et contemp. i. (1899-1900).

[204] The best book on Renée is Rodocanchi, Renée de France, duchesse de Ferrare (1896).

[205] For the Chatillou brothers, see Whitehead, Gaspard de Coligny, Admiral of France (London, 1905).

[206] The singing of Clement Marot’s version of the Psalms was not distinctively Protestant. The first edition of the translation, including thirty Psalms, appeared in Paris in 1541 and in Geneva in 1542. The Geneva edition had an appendix, entitled La maniére d’administrer les sacrements selon la coutume de l’Église ancienne et comme on l’observe à Genève, and was undoubtedly a Protestant book; but the Paris edition contained instead rhymed versions of the Lord’s Prayer, of the Apostles’ Creed, and of the angel’s salutation to the Virgin. The book was a great favourite with Francis I., who is said to have sung some of the Psalms on his deathbed. It was very popular at the Court of Henri II., where it became fashionable for the courtiers to select a favourite Psalm, which the King permitted them to call “their own.” Henri’s “own” was Ps. xlii., Comme un cerf altéré bramc après l’eau courante. He was a great huntsman. Catherine de Medici’s was Ps. vi. The Psalm-singing at the Pré-aux-Clercs, however, was regarded as a manifestation against the Court, and d’Andelot was imprisoned for his persistent attendance.

[207] The family of Guise, who played such a leading part in French history from the reign of Henry II. on to the downfall of the League, became French in the person of Claude, the fifth son of René, Duke of Lorraine, who inherited the lands of his father which were situated in France. Francis I. had loaded him with honours and lands. The family had always been devoted to the Papacy, and had profited by their devotion. The brother of Claude, Jean, had been made a Cardinal when he was twenty, and had accumulated in his own person an immense number of benefices. These descended to his nephews, Charles, who was first Cardinal of Guise and then Cardinal of Lorraine, and Louis, who was Cardinal of Guise. The accumulated benefices enjoyed by Charles amounted to over 300,000 livres. The Guises did not serve the Roman Church for nothing.

[208] The street Marais-Saint-Germain was called petite Genève, because it was supposed to be largely inhabited by Protestants. It was selected because of its remoteness from the centre of Paris, and because it was partly under the jurisdiction of the Abbey of Saint-Germain-des-Prés and of the University—two corporations excessively jealous of the infringements of their rights of police. Cf. Athanase Cocquerel fils, “Histoire d’une rue de Paris,” in the Bulletin historique et littéraire de la Société de l’histoire du protestantisme français for 1866, pp. 185, 208.

[209] Les Mémoires du prince de Condé (The Hague,1743); Duc d’Aumale, Histoire des Princes de Condé pendant les xvi^me et xvii^me siècles, i. 57 (Paris, 1863-64; Eng. trans., London, 1872); Armstrong, The French Wars of Religion (London, 1892).

[210] Le Chansounier Huguenot du xvi^e siècle (Paris, 1871), pp. 204, 245.

[211] Buchot, Catherine de Médicis (Paris, 1899); Edith Sichel, Catherine de’ Medici and the French Reformation (London, 1905).

[212] Catherine’s children were—Francis II., 1544-60; Elizabeth (married to Philip II. of Spain in 1559), 1545-68; Claude (m. to Charles III.), Duke of Lorraine (1558), 1547-75; Louis, Duke of Orléans, 1548-50; Charles IX., 1550-74; Henri III. (first Duke of Orléans, then Duke of Anjou), 1551-89; Francis (Duke of Alençon, then Duke of Anjou), 1554-84; Marguerite (married Henri IV.), 1552-1615; and twins who died in the year of their birth, Victorie and Jeanne, b. 1556.

[213] Some say that Catherine either invented or made fashionable the modern ladies’ side-saddle; during the Middle Ages ladies rode astride, or on pillion, or seated sideways on horseback with their feet on a board which was suspended from the front and rear of the saddle.

[214] G. Picot, Histoire des États Généraux, ii. (Paris, 1872).

[215] Jeanne d’Albret wrote remonstrating strongly; cf. Lettres d’Antoine de Bourbon et de Jeanne d’Albret, pp. 233 f.

[216] For the Colloquy of Poissy, cf. Ruble, “Le Colloque de Poissy” (in Mémoires de la Société de l’histoire de Paris et de l’Ile de France), vol. xvi., (Paris, 1889); Kliptfel, Le Collogue de Poissy (Paris and Metz, 1867).

[217] Lavisse, “Le Massacre, fait à Vassy” in Grandes Scènes historiques du xvi^e siècle (Paris, 1886).

[218] Lettres d’Antoine de Bourbon et de Jeanne d’Albret (Paris, 1877), pp. 305 ff. (Letter to Catherine de’ Medici); pp. 322 ff. (letters to Protestants outside La Rochelle). In her letter to Catherine Jeanne demands for the Protestants liberty of worship and all the rights and privileges of ordinary citizens: if these are not granted there must be war.

[219] For the attempted assassination of Coligny, cf. Whitehead, Gaspard de Coligny, Admiral of France (London, 1905), pp. 258, ff.; Bulletin de l’histoire du Protestantisme Français, xxxvi. 105; Bulletin de la Société de l’histoire de Paris, etc. xiv. 38.

[220] For the Massacre of St. Bartholomew, cf. Bonnardot, Registres des Délibérations du Bureau de la Ville de Paris (1568-1572), vii. (Paris, 1893); Mémoires de Madame du Plessis-Mornay, publ. by the Société de l’histoire de la France (1868); Mémoires et Correspondance de Du Plessis-Mornay (1824), ii.; Bordier, Saint Barthélemy et la critique moderne; Whitehead, Gaspard de Coligny, Admiral of France (London, 1905), pp. 253, ff.; Froude, History of England (London, 1887), ix.-x.; Mariéjol, Histoire de France, etc., VI. i. 114, ff.

[221] The existence of this medal has been unblushingly denied by some Roman Catholic controversialists. It is described and figured in the Jesuit Bonani’s Numismata Pontificum (Rome, 1689), i. 336. Two commemorative medals were struck in France, and on the reverse of one of them Charles IX. is represented as Hercules with a club in the one hand and a torch in the other slaying the seven-headed Hydra. They are figured in the Bulletin de la Société de l’histoire du Protestantisme Français for 1855, pp. 139, 140.

[222] La Ferrière, Catherine de Médicis et les Politiques (Paris, 1894).

[223] Pierre de l’Estoile, Journal de Henri III. (Paris, 1875-84); Michelet, Histoire de France, vols. xi. and xii; Jackson, The Last of the Valois (London, 1888).

[224] Dialogue d’entre le Maheustre et le Manant; contenant les raisons de leurs débats et questions en ces présens troubles au royaume de France 1594; this rare pamphlet is printed in the Satyre Menippée, de la vertu du Catholicon d’Espagne, Ratisbon (Amsterdam), 1709, iii. 367 ff. Mémoires de la Ligue, contenant les événemens les plus remarquables depuis 1576 jusqu’ à la paix accordée entre le roi de France et le roi d’Espagne en 1598 (Amsterdam, 1758); Pierre de l’Estoile, Journal de Henri III. (Paris 1875-84), and Journal du règne de Henri IV. (The Hague, 1741); Robiquet, Paris et la Ligue (Paris, 1886); Victor de Chalambert, Histoire de la Ligue (Paris, 1854); Maury, “La Commune de Paris de 1588” (in Rev. des Deux Mondes, Sept. 1, 1871).

[225] The scenes on the Day of the Barricades are described in a contemporary paper printed in Satyre Menippée (ed. of 1709), iii. 39 ff.

[226] Brown, “The Assassination of the Guises as described by the Venetian Ambassador” (Eng. Hist. Review, x. 304).

[227] Histoire de France depuis les origines jusqu’ à la Revolution (Paris, 1904), VI. i. 298, f., by H. Mariéjol.

[228] They argued: “Je vous demande, voudriez-vous bailler une fille pudique, honneste, belle, verteuse et modeste, à un homme desbauché, et abandonné à tous vices, sous ombre qu’il vous diroit qu’il s’amenderoit, et qu’il n’y retournoit estant marié, que vous luy osteriez vostre fille? Je crois que tout bon pere de famille ne se mettroit en ce hazard, ou feroit un tour d’homme sans cervelle. Or c’est l’Eglise Catholique, Apostolique et Romaine qui est une pucelle, belle et honneste en cette France qui n’a jamais eu pour Roy un hérétique, mais tons bons Catholiques et assidez à Jesus-Christ son espoux. Voudriez-vous done bailler cette Eglise que les François ont tant fidélement servie et honourée sous leur Rois Catholiques, aujourd’huy la prostituer entre les mains d’un hérétique, relaps et excommunie?”—“Dialogue d’entre le Maheustre et le Manant” (Satyre Menippée, iii. 387.)

[229] Sources: Recueil des Lettres Missives de Henri IV. (Collection de Documents inédits, Paris, 1843-72), 8 vols.; Alberi, Relazioni degli Ambasciatori Veneti (Florence, 1860, etc.); Charles, Duc de Mayenne, Correspondance, 2 vols. (Paris, 1860); Sir H. Upton, Correspondence (Roxburgh Club, London, 1847); Du Plessis-Mornay, Mémoires, 4 vols. (Amsterdam, 1624-52); Madame Du Plessis-Mornay, Mémoires sur la Vie de Du Plessis-Mornay (Paris, 1868-69, Soc. Hist. de France); Maréchal de Bassompierre, Journal de marie 1579-1640, 4 vols. (Paris, 1870-77, Soc. Hist. de France); Satyre Menippée, 3 vols. (Ratisbon (Amsterdam), 1709); Bénoit, Histoire de l’édit de Nantes.

Later Books: Baird, The Huguenots and Henry of Navarre (London, 1887); Jackson, The First of the Bourbons, 2 vols. (London, 1890); Lavisse, Histoire de France, VI. i. ii. (Paris, 1904-5).

[230] Sources: Brandt, The History of the Reformation and other ecclesiastical transactions in and about the Low-Countries (English translation in 4 vols. fol., London, 1720: the original in Dutch was published in 1671); Brieger, Aleander und Luther (Gotha, 1894); Kalkoff, Die Despatchen des nuntius Aleander (Halle, 1897); Poullet Piot, Correspondance du Cardinal Granvelle, 12 vols. (Brussels, 1878-97); Weiss, Papiers d’État du Cardinal Granvelle, 9 vols. (Paris, 1841-52); Gachard, Correspondance de Philippe II. sur les affaires des Pays Bas, 5 vols. (Brussels, 1848-79); Correspondance de Marguerite d’Autriche avec Philippe II., 1554-68 (Brussels, 1867-87); Correspondance de Guillaume le Taciturne, Prince d’Orange, 6 vols. (Brussels, 1847-57); van Prinsterer, Archives ou correspondance inédite de la Maison d’Orange-Nassau, in two series, 9 and 5 vols. (Utrecht, 1841-61); Renon de France, Histoire des troubles des Pays-Bas, 3 vols. (Brussels, 1886-92); Mémoires anonymes sur les troubles des Pays-Bas, 1565-80 (in the Collection, dcs Mémoires sur l’histoire de Belgique).

Later Books: Armstrong, Charles V. (London, 1902); Motley, The Rise of the Dutch Republic (London, 1865); Putnam, William the Silent (New York, 1895); Harrison, William the Silent (London, 1897); Cambridge Modern History, III. vi. vii. (Cambridge, 1904).

[231] Brandt, The History of the Reformation, etc. i. 49; cf. Journal d’un Bourgeois de Paris, p. 185.

[232] A collection of their chansons d’amour, jeux-partis, pastourelles, and fabliaux will be found in Scheler’s Trouvères Belges (Bruxelles, 1876).

[233] Correspondance de Philippe II. sur les affaires des Pays-Bas, i. 321, 327, 379; Correspondance de Guillaume le Taciturne, ii. 161, 168.

[234] Van der Meersch, Recherches sur la vie et les travaux des imprimeurs belges et hollandaís, pp. 142-144; cf. Walther, Die deutsche Bibelüberseztungen des Mittelalters, p. 652.

[235] Aleander, writing to the Cardinal de’ Medici (Sept. 8th, 1520), attributes the spread of Lutheranism in the Netherlands to the teaching of Erasmus and of the Prior of the Augustinians at Antwerp.—Brieger, Aleander und Luther, 1521; Die vervollständigten Aleander-Depeschen (Gotha, 1884), p. 249.

[236] Kalkoff, Die Depeschen des nuntius Aleander (Halle a S. 1897), p. 20.

[237] Brieger, Aleander und Luther; Die vervollständigten Aleander-Depeschen, pp. 249, 252, 262.

[238] Graphæus’ appeal to the Chancellor of the Court of Brabant is printed in full in Brandt’s History of the Reformation ... in the Low Countries (London. 1720), i. 42.

[239] Wackernagel, Das deutsche Kirchenlied von der ällesten Zeit bis an zu Anfang des xvii. Jahrhunderts, iii. 3.

[240] Brandt, History of the Reformation in the Low Countries (London, 1720), p. 51.

[241] The history of the struggle with the Anabaptists of the Netherlands is related at length by S. Blaupot ten Cate in Geschiedenis der Doopsgezinden in Friesland (Leeuwarden, 1839); Geschiedenis der Doopsgezinden in Groningen (Oberijssel, 1842); Geschiedenis der Doopsgezinden in Holland en Gelderland (Amsterdam, 1847). A summary of the history of the Anabaptists is given in Heath’s Anabaptism (London, 1895), which is much more accurate than the usual accounts.

[242] Cf. Letters and Papers, Foreign and Domestic, of the Reign of Henry VIII., IV. iii. 2685 (Halket to Tuller).

[243] Cf. below, pp. 432 f.

[244] Cf. i. 96 ff.

[245] Several references to the Anabaptists of the Low Countries are to be found in the Letters and Papers, Foreign and Domestic, of the Reign of Henry VIII. Hackett, writing to Cromwell, says that “divers places are affected by this new sect of ‘rebaptisement,’” vii. p. 136. He tells about the shiploads of emigrants (pp. 165, 166), and says that they were so sympathised with, that it was difficult to enlist soldiers to fight against them; that the Regent had sent 10,000 ducats to help the Bishop of Münster to crush them (p. 167); and a wild report was current that Henry VIII. had sent money to the Anabaptists of Münster in revenge for the Pope’s refusing his divorce (p. 185).

[246] The Royal Academy of Belgium has published (Brussels, 1877-96) the Correspondance du Cardinal de Granvelle in 12 volumes, and in the Collection de documents inêdits sur l’Histoire de France there are the Papiers d’État du Cardinal de Granvelle in 9 vols., edited by C. Weiss (Paris, 1841-52). These volumes reveal the inner history of the revolt in the Netherlands. The documents which refer to the revolt in the Papiers d’État begin with p. 588 of vol. v. They show how, from the very first, Philip II. urged the extirpation of heresy as the most important work to be undertaken by his Government; cf. Papiers d’État, v. 591.

[247] “Philip struck the keynote of his reign on the occasion of his first public appearance as King by presiding over one of the most splendid auto-da-fés that had ever been seen in Spain (Valladolid, Oct. 18th, 1559).” Cambridge Modern History, iii. 482. It is a singular commentary on sixteenth century Romanism, that to burn a large number of fellow-men was called “an act of faith.”

[248] Papiers d’État du Cardinal de Granvelle, v. pp. 558, 591.

[249] Gachard, Correspondance de Guillaume le Taciturne (Letters from the Regent to Philip II.), i. 382-86.

[250] Gachard, Correspondance de Guillaume le Taciturne, etc. ii. 42f., 106-110, 170.

[251] He wrote to Philip about their excesses as early as Dec. 29th, 1555, Gachard, Correspondance de Guillaume le Taciturne, i. 282, and about the exasperation of the Netherlanders in consequence (ibid. i. 291).

[252] In a letter to the Regent (March 16th, 1566), William declared that the heads of the policy of Philip which he most strongly disapproved of were: l’entretènement du concile de Trente, favoriser les inquisiteurs ou leur office et exécuter sans nulle dissimulation les placars. Correspondance, etc. ii. 129.

[253] Brandt, The History of the Reformation, etc. i. 150.

[254] Brandt, The History of the Reformation, etc. i. 160.

[255] Gachard, Correspondance de Guillaume le Taciturne, ii. 434 ff.

[256] At meals they sang:

“Par ce pain, par ce sel, et par cette besace,
Jamais les Gueux ne changeront pour chose que l’on fasse.”

William of Orange wrote to the Regent that he was met in Antwerp by crowds, shouting Vive les Gueux (Correspondance, ii. 136, etc.).

[257] Brandt’s History of the Reformation ... in the Low Countries (London, 1720), i. 172.

[258] Gachard, Correspondance de Guillaume le Taciturne, ii. 136 ff.

[259] Brandt, History of the Reformation, etc. i. 191.

[260] For this and earlier disturbances at Antwerp, cf. Correspondance de Philippe II., etc. i. 321, 327, 379.

[261] Brandt, History of the Reformation, etc. i. 261, 266. The executions were latterly accompanied by additional atrocious cruelty. “It being perceived with what constancy and alacrity many persons went to the fire, and how they opened their mouths to make a free confession of their faith, and that the wooden balls or gags were wont to slip out, a dreadful machine was invented to hinder it for the future: they prepared two little irons, between which the tongue was screwed, which being seared at the tip with a glowing iron, would swell to such a degree as to become immovable and incapable of being drawn back; thus fastened, the tongue would wriggle about with the pain of burning, and yield a hollow sound” (i. 275).

[262] Gachard, Correspondance de Guillaume le Taciturne, iii. 17.

[263] Cf. William’s letters, Correspondance, etc. iii. 47-73.

[264] Groen van Prinsterer, Archives ou Correspondance inédite de la Orange-Nassau (Utrecht, 1841-61).

[265] The small principality of Orange-Chalons was situated in the south of France on the river Rhone, its south-west corner being about ten miles north of the city of Avignon. Henry of Nassau, the uncle of our William of Orange, had married Claude, the sister of Philibert, the last male of the House of Orange-Chalons; and Philibert had bequeathed his principality to his nephew René, the son of Henry and Claude. The principality was of no great value compared with the other possessions of the House of Nassau, but as it was under no overlord, its possessor took rank among the sovereign princes of Europe.

[266] Putnam, William the Silent, the Prince of Orange, the moderate man of the Sixteenth Century, 2 vols., New York, 1895.

[267] Gachard, Correspondance de Guillaume le Taciturne, Prince d’Orange, ii. 110.

[268] It is said that William’s reticence on hearing this news, which moved him so much, gained him the name of “The Silent” (le taciturne): it is more probable that the soubriquet was given to him by Cardinal de Granvelle.

[269] Maurice succeeded his father as Stadtholder, and became Prince of Orange in 1618 on the death of his elder brother, Philip William, who was kidnapped from Louvain and brought up as a Roman Catholic by Philip II. William was married four times:

a. In 1550, to Anne of Egmont, only child of Maximilian of Buren. Her son was Philip William; she died in March 1558.

b. In 1561, to Anne, daughter of the Elector Maurice of Saxony, and granddaughter of Philip of Hesse. She early developed symptoms of incipient insanity, which came to a height when she deserted her husband in 1567 and went to live a disreputable life in Cologne. She became insane, and her family seized her and imprisoned her until she died in 1573. She was the mother of Maurice.

c. In 1571, Charlotte de Bourbon, daughter of the Due de Montpensier. She had been a nun, had embraced the Reformed faith, and fled to Germany. The marriage was a singularly happy one. She was scarcely recovered from childbirth when William was almost killed by Jaureguy, and the shock, combined with her incessant toil in nursing her husband, was too much for her strength; she died in 1582 (May 5th).

d. In 1583, to Louise de Coligny, daughter of the celebrated Admiral Coligny. She had lost both her parents in the Massacre of Saint Bartholomew. She was a wonderful and charming woman, beloved by her stepchildren and adored by her adopted country; she survived her husband forty years.

[270] Lindsay, The Church and the Ministry in the Early Centuries, 2nd ed. (London, 1903), pp. 198, 204f., 259, 330 n., 339.

[271] Müller, Die Bekenntnisschriften der reformirten Kirche (Leipzig, 1903), p. 233; Schaff, The Creeds of the Evangelical Protestant Churches, 383.

[272] Ibid. p. 682.

[273] Sources:—Calendar of the State Papers relating to Scotland and Mary Queen of Scots, 1547-1603 (Edinburgh, 1898, etc.); Calendar of State Papers, Elizabeth, Foreign (London, 1863, etc.); Acts of the Parliament of Scotland, ii. (1814); Register of the Great Seal of Scotland (Edinburgh, 1886); Register of the Privy Council of Scotland, i. (Edinburgh, 1877); Labanoff, Lettres inédites de Marie Stuart (Paris, 1839), and Lettres, instructions et mémoires de Marie Stuart (London, 1844); Pollen, Papal Negotiations with Mary Queen of Scots (Scottish Historical Society, Edinburgh, 1901); Teulet, Papiers d’état ... relatifs à l’histoire de l’Écosse (Bannatyne Club, 1851), and Relations politiques de la France et de l’Espagne avec l’Écosse (Paris, 1862); Lesley, History of Scotland (Scottish Text Society, Edinburgh, 1888); John Knox, Works (edited by D. Laing, Edinburgh, 1846-55); The Book of the Universal Kirk (Bannatyne Club, Edinburgh, 1839); Gude and Godlie Ballatis (edited by Mitchell for Scottish Text Society, Edinburgh, 1897); (Dunlop), A Collection of Confessions of Faith, etc. ii. (Edinburgh, 1722); Calderwood, History of the Kirk of Scotland (Woodrow Society, Edinburgh, 1842-49); Row, History of the Kirk of Scotland (Woodrow Society, Edinburgh, 1842); Spottiswoode, History of the Church and State of Scotland (Spottiswoode Society, Edinburgh, 1851); Scott, Fasti Ecclesiæ Scoticanæ (Edinburgh, 1866-71); Sir David Lindsay, Poetical Works (edited by David Laing, Edinburgh, 1879); The Book of Common Order of the Church of Scotland (edited by Sprott and Leishman, Edinburgh, 1868); Rotuli Scotiæ; Calvin’s Letters (Corpus Reformatorum, xxxviii.-xlviii.).

Later Books: D. Hay Fleming, Mary Queen of Scots from her birth until her flight into England (London, 1897), The Scottish Reformation (Edinburgh, 1904), and The Story of the Scottish Covenants (Edinburgh, 1904); P. Hume Brown, John Knox (London, 1895), and George Buchanan (Edinburgh, 1890); MacCrie, Life of Knox (Edinburgh, 1840); Grub, Ecclesiastical History of Scotland (Edinburgh, 1861); Cunningham, The Church History of Scotland (Edinburgh, 1882); Lorimer, Life of Patrick Hamilton (Edinburgh, 1857), John Knox and the Church of England (London, 1875).

[274] Cf. Cambridge Modern History (Cambridge, 1903), ii. 551-58.

[275] Rotuli Scotiæ, i. 808, 815, 816, 822, 825, 828, 829, 849, 851, 859, 877, 881, 886, 891, 896, ii. 8, 20, 45, 100.

[276] Wyntoun, Orygynale Cronykil, ix. c. xxvi. 2773, 2774.

[277] For a collection of these references, cf. The Scottish Historical Review for April 1904, pp. 266 ff. Purveys revision of Wiclifs New Testament was translated by Murdoch Nisbet into Scots. It is being published by the Scottish Text Society, The New Testament in Scots, i. 1901, ii. 1903. The translation was made about 1520.

[278] Row, History of Kirk of Scotland from the year 1558 to August 1637 (Edinburgh, 1842), p. 6.

[279] Act. Parl. Scot. ii. 295.

[280] Hay Fleming, The Scottish Reformation, p. 12.

[281] Act. Parl. Scot. ii. 341.

[282] Luther says so himself; cf. letter to Lange of April 13th, 1519; De Wette, Dr. Martin Luthers Briefe, Sendschreiben, etc. (Berlin, 1825-28) i. 255; and Herminjard, Correspondance des Réformateurs dans les pays de langue française (Geneva and Paris, 1866-97), i. 47, 48.

[283] These theses were translated from the Latin into the vernacular by John Firth, and published under the title of Patrick’s Places. They are printed in Foxe’s Acts and Monuments, and by Knox in his History of the Reformation in Scotland; The Works of John Knox collected and edited by David Laing (Edinburgh, 1846-64), i. 19, ff. For Patrick Hamilton, cf. Lorimer, Patrick Hamilton, the first Preacher and Martyr of the Scottish Reformation (Edinburgh, 1857).

[284] Buchanan, Rerum Scoticarum Historia, xiv. (p. 277 in Ruddiman’s edition).

[285] Act. Parl. Scot. ii. 371, ii. 443.

[286] The Works of John Knox, collected and edited by David Laing (Edinburgh, 1846-64), i. 218.

[287] The Works of John Knox, etc. i. 125-45.

[288] The Works of John Knox, etc. i. 192.

[289] Dr. Hay Fleming has settled the vexed question of the date of Knox’s birth in his article in the Bookman for Sept. 1905, p. 193; cf. Athenæum, Nov. 5th and Dec. 3rd, 1904.

[290] Works of John Knox, etc. i. 349.

[291] Calderwood, The History of the Kirk of Scotland (Edinburgh, 1843-49) i. 280-81.

[292] Lorimer, John Knox and the Church of England (London, 1875), pp. 98 ff. The rubric is to be found in The Two Liturgies with other Documents set forth by Authority in the reign of King Edward the Sixth (Cambridge, 1842), p. 283. The volume is one of the Parker Society’s publications.

[293] The questions will be found in the volumes, Original Letters, published by the Parker Society (Cambridge, 1847), p. 745; and in The Works of John Knox, etc. iii. 221.

[294] Calvin to Knox (April 23rd, 1561); Calvin to Goodman (April 23rd, 1561); The Works of John Knox etc. vi. 124, 125; cf. Calvini Opera (Amsterdam, 1667), ix. Epistolæ et Responsa, p. 150.

[295] The Works of John Knox, etc. i. 251; D. Hay Fleming, The Story of the Scottish Covenants in Outline (Edinburgh, 1904), p. 6.

[296] The Works of John Knox, etc. i. 273.

[297] For the Covenants of the Scottish Church, cf. D. Hay Fleming, The Story of the Scottish Covenants in Outline (Edinburgh, 1904).

[298] Cecil, writing to Throckmorton in Paris (July 9th, 1559), says that in Scotland “they deliver the parish churches of altars, and receive the service of the Church of England according to King Edward’s book” (Calendar of State Papers, Elizabeth, Foreign, 1558-59, p. 367).

[299] The Works of John Knox, etc. i. 275.

[300] The Works of John Knox, etc. i. 300.

[301] Ibid. etc. i. 301-12.

[302] Ibid. etc. i. 313.

[303] The correspondence will be found in The Works of John Knox, etc. i. 267, ff., iv. 251 ff.

[304] The Works of John Knox, etc. iv. 349.

[305] Calendar of State Papers, Foreign Series, on the Reign of Elizabeth, 1559-60, pp. 73, 77; 1558-59, pp. 306, 310.

[306] The Works of John Knox, etc. v. 5.

[307] This summary has been taken from Dr. Hay Fleming’s admirable little book, The Scottish Reformation (Edinburgh, 1904), p. 44.

[308] The Works of John Knox, etc. i. 319.

[309] Calendar of State Papers, Foreign Series, of the Reign of Elizabeth, 1558-59, pp. 245, 259; 1559-60, p. 182. The whole of Dr. Mundt’s correspondence is interesting, and shows that after the Treaty of Cateau-Cambrésis continual incidents occurred showing that the Romanists were regaining the hope of repressing the whole Protestant movement.

[310] Ibid. 1559-60. p. 68: “All good men hope that England, warned by the dangers of others, will take care, by dissimulation and art, that the nation near to itself, whose cause is the same as her own, shall not be first deserted and then overwhelmed” (Dr. Mundt to Cecil, Oct. 29th, 1559).

[311] Calendar of State Papers, Foreign Series, of the Reign of Elizabeth, 1559-60, p. 84.

[312] Ibid. 1558-59, p. 365, Cecil to Croft, July 8th, 1559.

[313] Ibid. 1559-60, p. 79.

[314] Ibid. p. 352.

[315] Cf. his pathetic letter offering to resign. Ibid. p. 186 n.

[316] The Duke of Châtellerault (Earl of Arran) was next in succession after Mary and her offspring; cf. a curious note on him and his doings, ibid. p. 24 n. For the Treaty, cf. Calendar of State Papers relating to Scotland and Mary Queen of Scots, i. 403, and The Works of John Knox, etc. ii. 45 ff.

[317] Calendar of State Papers, Foreign Series, of the Reign of Elizabeth, 1560-61, pp. 172-78.

[318] The Works of John Knox, etc. vi. 309, 313, 314.

[319] “Matters of religion to be passed over in silence” (Calendar of State Papers, etc. p. 178).

[320] The Works of John Knox, etc. i. 344.

[321] Ibid. i. 382.

[322] Ibid. ii. 61.

[323] Cf. Calendar of State Papers relating to Scotland and Mary Queen of Scots, i. 456-62.

[324] The Works of John Knox, etc. ii. 88.

[325] Calendar of State Papers relating to Scotland and Mary Queen of Scots, i. 461.

[326] Spottiswoode, History of the Church of Scotland (Edinburgh, 1847), i. 325.

[327] The Works of John Knox, etc. ii. 89.

[328] Ibid. ii. 95; (Dunlop’s) Collection of Confessions of Faith, etc. (Edinburgh, 1722) ii. 17, 18.

[329] Act. Parl. Scot. ii. 526-35.

[330] Lesley, De Rebus Gestis Scotorum (Bannatyne Club, Edinburgh), p. 537.

[331] Calendar of State Papers relating to Scotland and Mary Queen of Scots, i. 472, in a letter from Randolph to Cecil of Aug. 25th.

[332] The Works of John Knox, etc. ii. 128.

[333] Calendar of State Papers relating to Scotland and Mary Queen of Scots, i. 471, 472.

[334] The Scots Confession is to be found in (Dunlop’s) Collection of Confessions of Faith, Catechisms, Directories, Books of Discipline, etc., of Public Authority in the Church of Scotland (Edinburgh, 1722), ii. 13, ff., where the Scots and the Latin versions are printed in parallel columns; in Schaff’s Creeds of the Evangelical Protestant Churches (London, 1877), pp. 437 ff.; and the Latin version alone in Niemeyer, Collectio Confessionum in Ecclesiis Reformatis publicatarum (Leipzig, 1840), pp. 340, ff. For a statement of its characteristics, cf. Mitchell, The Scottish Reformation (Baird Lecture for 1899, Edinburgh, 1900), pp. 99, ff.

[335] As Edward Irving, cf. Collected Writings (London, 1864), i. 601, ff.

[336] (Dunlop’s) Collection of Confessions, etc. pp. 15-18.

[337] Calendar of State Papers relating to Scotland and Mary Queen of Scots, i. 477, 478.

[338] The Works of John Knox, etc. ii. 121.

[339] Calendar of State Papers, etc. i. 465, Maitland to Cecil (August 18th).

[340] Ibid. i. 467, Randolph to Cecil (August 19th).

[341] Ibid. i. 479, Maitland to Cecil (September 13th).

[342] For a description of the First Book of Discipline, cf. Mitchell, The Scottish Reformation, etc. pp. 144 ff. The document itself is to be found in (Dunlop’s) Collection of Confessions, etc. ii. 515 ff.

[343] For the Book of Common Order, cf. Mitchell’s Scottish reformation, pp. 133, ff. The Book itself is to be found in (Dunlop’s) Collection of Confessions, ii. 383, ff. It has been published with learned preface and notes by Sprott and Leishman (Edinburgh, 1868).

[344] Bonar’s Catechisms of the Scottish Reformation (London, 1866); (Dunlop’s) Collection of Confessions, etc. ii. 139-382.

[345] The Works of John Knox, etc. vi. 95.

[346] Ibid. vi. 78, Knox to Mrs. Anna Locke (Sept. 2nd, 1559).

[347] The Works of John Knox, vi. 88, Knox to Gregory Railton (Oct. 23rd, 1559).

[348] Calendar of State Papers relating to Scotland and Mary Queen of Scots, i. 507, 536.

[349] Hay Fleming, Mary Queen of Scots (London, 1897), pp. 23, 24, and 210, 211.

[350] Ibid. pp. 25, 212.

[351] Mariéjol, Histoire de France depuis les Origines jusqu’ à la Revolution, vi. i. 18 (Paris, 1904).

[352] Calendar of State Papers relating to Scotland and Mary Queen of Scots, i. 543.

[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.”

[354] Calendar of State Papers relating to Scotland and Mary Queen of Scots, i. 551.

[355] Ibid. i. 547.

[356] That is the impression which his letters give me. Cf. Calendar, etc. pp. 565-609.

[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).

[358] The Works of John Knox, etc. vi. 132, Letter from Knox to Cecil (Oct. 7th, 1561).

[359] Calendar of State Papers relating to Scotland and Mary Queen of Scots, i. 565.

[360] For summary of evidence, cf. Hay Fleming, Mary Queen of Scots, pp. 267-68.

[361] For summary of evidence, cf. Hay Fleming, Mary Queen of Scots, pp. 51-53, 263.

[362] The Works of John Knox, etc. ii. 388.

[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.

[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.

[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.

[366] Letters and Papers, etc. i. p. 373.

[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].

[368] Letters and Papers, i. p. 373.

[369] Jacobs, The Lutheran Movement in England, p. 3.

[370] Bale, Select Works, p. 171.

[371] Erasmi Colloquia (Amsterdam, 1662), Peregrinatio Religionis ergo p. 376; Viclerita quispiam, opinor.

[372] Letters and Papers, etc. v. p. 140.

[373] Ibid. vi. p. 144.

[374] Ibid. II. ii. p. 1319.

[375] Thomas Cranmer and the English Reformation (New York and London, 1904), p. 91.

[376] Dictionary of National Biography, art. “Wycliffe,” lxiii, 218.

[377] Letters and Papers, etc. II. i. p. 1.

[378] Ibid. etc. I. p. 961, II. i. pp. 350, 354, 355.

[379] Ibid. I. p. 379.

[380] Ibid. III. p. 215.

[381] Letters and Papers, etc. III. p. 467.

[382] Oxford Historical Society, Collectanea (Oxford, 1885), p. 164.

[383] Letters and Papers etc. III p. 284.

[384] Ibid. etc. III. i. p. 293.

[385] Ibid. III. p. 449.

[386] Letters and Papers, etc. III. i. p. 485.

[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.”

[388] Spanish Calendar, i. 267.

[389] Pocock’s Records of the Reformation, i. 1; Letters and Papers, etc. IV. iii. p. 2576.

[390] Calendar of Spanish State Papers, ii. 8.

[391] Ibid., Preface, xiii.

[392] Letters and Papers, etc. IV. iii. p. 2579. A General Council had pronounced against such a dispensation; ibid. IV. iii. p. 2365.

[393] Calendar of Venetian State Papers, 1527-33, p. 300.

[394] Letters and Papers, etc. IV. ii. p. 1369; Calendar of Spanish State Papers, III. ii. 482, 109.

[395] Ibid. etc. IV. ii. p. 2113; Laemmer, Monumenta Vaticana, p. 29.

[396] Ibid. etc. IV. iii. p. 2261.

[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.

[398] Letters and Papers, etc. IV. iii. pp. 2987, 3023, 3189.

[399] Calendar of Spanish State Papers, ii. 379.

[400] Letters and Papers, etc. IV. iii. pp. 2047, 2055.

[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.

[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.

[403] A list of the matters to be brought before this Parliament is given in Letters and Papers, etc. IV. iii. pp. 2689 ff.

[404] Ibid. IV. iii. pp. 2929, 2991.

[405] Ibid. IV. iii. p. 3661 (December 25th, 1530).

[406] Letters and Papers, etc. V. 71.

[407] Ibid. etc. V. p. 47. Chapuys thought that the declaration made the King “Pope of England.”

[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).

[409] Ibid. p. 178; the suspensory clause is on p. 184. Letters and Papers, etc. V. pp. 343, 413.

[410] Ibid. etc. V. p. 71.

[411] Ibid. etc. V. p. 415.

[412] Gee and Hardy, Documents, etc. p. 195; the important clause is on p. 198.

[413] Letters and Papers, etc. VI. pp. 145, 148; cf. 218.

[414] Ibid. etc. VI. p. 35.

[415] Ibid. VI. p. 153.

[416] Letters and Papers, etc. VI. pp. 145, 148; cf. 218.

[417] Ibid. etc. VI. p. 35.

[418] Ibid. VI. p. 231.

[419] Ibid. VI. p. 246.

[420] Ibid.. VI. p. 413.

[421] Gee and Hardy, Documents illustrative of the History of the English Church, p. 201.

[422] Ibid. p. 209.

[423] Ibid. pp. 232, 244.

[424] Ibid. p. 243.

[425] Ibid. p. 247.

[426] Gee and Hardy, Documents, etc. p. 251.

[427] Ibid. p. 256.

[428] Letters and Papers, etc. XI. p. 445.

[429] Ibid. XI. pp. 30, 445.

[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.

[431] The list of members is given in Letters and Papers, etc. XII. ii. p. 163.

[432] Letters and Papers, XII. ii. p. 165 (Foxe of Hereford to Bucer).

[433] Ibid. etc. XII. ii. p. 122.

[434] Ibid. XII. ii. pp. 118, 122, 162.

[435] Ibid. XII. ii. p. 228.

[436] Ibid. XII. ii. p. 228.

[437] Ibid. XII. ii. 252, 296.

[438] Ibid. XII. ii. p. 384.

[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.

[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).

[441] Cf. Tyndale’s answer to Sir Thomas More’s animadversions, Works (Day’s edition), p. 118.

[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.

[443] Letters and Papers, etc. XII. ii. 174.

[444] National Dictionary of Biography, art. “Rogers.”

[445] The excellence of Tyndale’s version is shown by the fact that many of his renderings have been adopted in the Revised Version.

[446] Dixon, History of the Church of England (London, 1878, etc.), ii. 77.

[447] Letters and Papers, etc. IX. p. 69.

[448] Ibid. IX. 119.

[449] Ibid. X. p. 234; cf. De Wette, Dr. Martin Luthers Briefe, etc. iv. p. 668.

[450] Ibid. IX. p. 72; cf. p. 70.

[451] Ibid. IX. p. 208.

[452] Ibid. IX. pp. 74, 75, 166, 311.

[453] Letters and Papers, etc. IX. pp. 344-48.

[454] Ibid. X. p. 38.

[455] These articles have been printed with a good historical introduction by Professor Mentz of Jena, Die Wittenberger Artikel von 1536 (Leipzig, 1905).

[456] Letters and Papers, etc. X. p. 98; cf. 58, 97, 108.

[457] Ibid. IX. p. 346.

[458] Ibid. X. p. 15.

[459] The Act is printed in Gee and Hardy, Documents, etc. p. 257.

[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.”

[461] Ibid. XIII. i. 283-84, Nicholas Partridge to Bullinger (April 12th).

[462] The Act for the Dissolution of the Greater Monasteries is printed in Gee and Hardy, Documents, etc. p. 281.

[463] Ibid. XIII. ii. p. 49.

[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.

[465] Letters and Papers, etc. XI. p. 305.

[466] Ibid. XI. pp. 238, 272, 355, 356, 477, 504, 507.

[467] Ibid. XI. 238.

[468] Ibid. XI. 477.

[469] Letters and Papers, etc. XIV. i. p. 344.

[470] Ibid. XIV. i. pp. 191, 192, 537.

[471] Ibid. XIV. i. p. 489.

[472] Letters and Papers, etc. XIV. i. p. 475.

[473] Gee and Hardy, Documents, etc. p. 303.

[474] Letters and Papers, etc. XIV. i. pp. 349, 438.

[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.

[476] Pollard, Cambridge Modern History, ii. 474.

[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.

[478] Cranmer, Miscellaneous Writings and Letters (Parker Society Cambridge, 1846), p. 128.

[479] English Historical Review for 1904 (January), pp. 98 ff.

[480] This Act, entitled Act against Revilers, and for receiving in both Kinds, is printed in Gee and Hardy, Documents, etc. p. 322.

[481] Gee and Hardy, Documents, etc. p. 328.

[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.

[483] The book is printed in The Two Liturgies, etc., of the Parker Society, pp. 9 ff.

[484] Gee and Hardy, Documents, etc. pp. 358 ff.

[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.

[486] Pollard, England under Protector Somerset (London, 1900).

[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.

[488] The book is printed in The Two Liturgies, with other Documents, etc. (Parker Society), p. 187.

[489] Gee and Hardy, Documents, etc. p. 371.

[490] Compare The Two Liturgies, etc. (Parker Society) p. 283.

[491] Ibid. pp. 92, 279.

[492] Gee and Hardy, Documents, etc. p. 269.

[493] Original Letters relative to the English Reformation (Parker Society, Cambridge, 1847), ii. 566.

[494] Original Letters, etc. (Parker Society) ii. 568, Macronius to Bullinger (August 28th, 1550).

[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).

[496] Gee and Hardy, Documents, etc. p. 373.

[497] The Act of Parliament is printed in Gee and Hardy, Documents, etc. p. 377.

[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.

[499] Strype, Memorials of Queen Mary’s Reign, III. ii. 215.

[500] Gee and Hardy, Documents, etc. p. 385.

[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.”

[502] Gee and Hardy, Documents, etc. p. 384, The Act de hæretico comburendo will be found on p. 133.

[503] Ibid. p. 380.

[504] Bonner’s Articles of Inquiry are printed in Strype’s Historical Memorials, Ecclesiastical and Civil, etc. III. ii. p. 217.

[505] Gairdner’s The English Church in the Sixteenth Century, etc. (London, 1902) p. 339.

[506] Strype, Memorials, Ecclesiastical and Civil, etc. III. i. 221, 223.

[507] Ibid. III. ii. 556.

[508] Strype, Memorials, Ecclesiastical and Civil, etc. III, i. 222, III. ii, 224.

[509] Calendar of State Papers, Domestic Series, of the Reign of Elizabeth, 1601-3; with Addenda, 1547-65 (London, 1870), p. 483.

[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.

[511] Cranmer’s Works, ii. 447 ff.

[512] Works, ii. pp. 445-56.

[513] Miscellaneous Writings, etc. (Parker Society) p. 563.

[514] Pollard, Cranmer, pp. 367-81.

[515] Calendar of State Papers and MSS. existing in the Archives and Collections of Venice, 1555-56, p. 386.

[516] Pollard, Cranmer, p. 328.

[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.

[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).

[519] Calendar of Letters and State Papers relating to English Affairs, preserved principally in the Archives of Simancas (London, 1892), i. p. 7.

[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.

[521] Ibid. pp. 1, 4, 5, etc.

[522] Ibid. pp. 3, 77.

[523] Calendar of Letters and State Papers relating to English Affairs, etc. Introduction, p. lv.

[524] Calendar of Letters and State Papers relating to English Affairs, etc. p. 62.

[525] Ibid. pp. 39, 67; cf. 83.

[526] Cf. Device in Gee’s Elizabethan Prayer-Book, p. 197.

[527] Strype, Annals of the Reformation and Establishment of Religion, etc. (Oxford, 1824) I. ii. 389.

[528] Gee and Hardy, Documents, etc. p. 416.

[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.

[530] Venetian State Papers, 1558-80, 1.

[531] Calendar of Letters and State Papers relating to English Affairs, preserved chiefly in the Archives of Simancas, i. 17, 25.

[532] Calendar of State Papers, Domestic Series, of the Reigns of Edward VI., Mary, and Elizabeth (London, 1856), i. 123.

[533] Calendar of Letters and State Papers relating to English Affairs, preserved chiefly in the Archives of Simancas, i. 25.

[534] Ibid. pp. 7, 12.

[535] English Historical Review for July 1903, pp. 517, ff.; Dublin Review, Jan. 1903; The Church Intelligencer, Sept. 1903, pp. 134, ff.

[536] Cf. Tomlinson, “Elizabethan Prayer-Book: chronological table of its enactment,” in Church Gazette for Oct. 1906, p. 233.

[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.”

[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.”

[539] For “Il Schifanoya” and his trustworthiness, cf. Calendar of State Papers, Venetian, 1558-80, Preface viii.

[540] Ibid. p. 52.

[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).

[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.

[543] The Act is printed in Gee and Hardy, Documents, etc. p. 442.

[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.

[545] Ibid. p. 445.

[546] Ibid. p. 447.

[547] Ibid. p. 446.

[548] Ibid. p. 455.

[549] The Act is printed in Gee and Hardy, Documents, etc. pp. 458 ff.

[550] Gee and Hardy, Documents, etc. p. 371.

[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.

[552] Gee’s Elizabethan Prayer-Book and Ornaments, pp. 76 f.

[553] Zurich Letters, ii. 17.

[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).

[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.

[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?

[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.

[558] Journal of the House of Commons, i. 57.

[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.

[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).

[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.

[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. 13ff.; Strype’s Annals, etc. I. i. 128-40, I. ii. 466; Calendar of State Papers, Venetian, 1558-80, pp. 64, 65.

[563] “King Edward’s reformation satisfieth the godly”: Bullinger to Utenhovius (Zurich Letters, 2nd series, p. 17 n.; Strype, Annals, I. i. 259).

[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.

[565] Cambridge Modern History, ii, 570.

[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.”

[567] Parker’s Correspondence, p. 65.

[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.”

[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.

[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).

[571] The Advertisements are printed in Gee and Hardy; Documents, etc. p. 467; the Injunctions, at p. 417.

[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.

[573] Calendar of State Papers, Spanish, 1558-67, p. 89.

[574] Machyn’s Diary (Camden Society, London, 1844), p. 108.

[575] Peacock’s Church Furniture, p. 87.

[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.

[577] Calendar of Letters and State Papers relating to English Affairs, preserved principally in the Archives of Simancas, i. pp. 76, 79.

[578] Calendar of State Papers, Domestic Series, Edward VI., Mary, Elizabeth, i. 130.

[579] The Injunctions are printed in Gee and Hardy, Documents, etc. p. 417.

[580] Calendar of State Papers, Domestic Series, of the Reigns of Edward VI., Mary, and Elizabeth, i. pp. 180, 183, 187.

[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).

[582] Calendar of Letters and State Papers relating to English Affairs, preserved principally in the Archives of Simancas, i. 190.

[583] The Consensus Tigurinus (1549) dates the disappearance.

[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).

[585] The deleted clause was: “Christus in cœlum 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 cœlum 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.”

[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.

[587] Calendar of Letters and State Papers relating to English Affairs, preserved principally in the Archives of Simancas, i. 61, 62.

[588] Calendar of State Papers, Venetian, 1558-80, p. 449.

[589] The Zurich Letters, etc., First Series, p. 91.

[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.

[591] Annals, etc. I. ii. 562.

[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.

[593] Maitland, Cambridge Modern History, ii. 569 ff.

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

[595] Calendar of State Papers, Domestic Series, etc. p. 247.

[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.

[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.

[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).

[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 cœnæ domini manducationis, Restituto denique nobis regno cœlesti, 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).

[600] Ritschl, A critical History of the Christian Doctrine of Justification and Reconciliation (Eng. trans., Edin. 1872), p. 295.

[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).

[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”).

[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.

[604] Magna Bibliotheca Veterum Patrum (Coloniæ Agrippinæ, 1618), xiii. 299, 300, 307 (the Summa of Raiverus Sacchonus). Cf. i. 152.

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

[606] Vedder, Balthasar Hübmaier (New York, 1905).

[607] Liliencron, “Zur Liederdichtung der Wiedertäufer,” in the Transactions of the Königl. Bair. Akad. der Wissenschaften, Philosophisch-historische Klasse, 1877.

[608] Chronica (Augsburg edition, 1565), f. 164.

[609] Der Wiedertäuferen Ursprung, Furgang, Secien, etc. (Zurich, 1560).

[610] Chronica (3 pts., Strassburg, 1531).

[611] Sabbata (ed. by Egli and Schoch, St. Gall, 1902).

[612] C. A. Cornelius, Geschichte des Münsterischen Aufruhrs (Leipzig, 1855), ii. 49.

[613] Ibid. ii. 49.

[614] Magna Bibliotheca Veterum Patrum (Coloniæ Agrippinæ, 1618), Rainerii Socchoni, Summa, c. vii.

[615] Egli, Die Züricher Wiedertäufer (Zurich, 1878), p. 96.

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

[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).

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

[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.

[620] Cornelius, Geschichte des Münsterischen Aufruhrs (Leipzig, 1855), ii. 58.

[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 fœtid 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.”

[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.

[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.

[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.

[625] The details of this Disputation have been published by Detmer in the Monatshefte der Commenius-Gesellschaft (Berlin, 1900), ix. 273 ff.

[626] Cf., above, ii. 235 ff.

[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).

[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.).

[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.

[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.).

[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).

[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.

[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.

[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).

[635] Pp. 397 ff.

[636] Cf. i. 426 ff.

[637] Harnack, History of Dogma, vii. 167.

[638] Cf. p. 427.

[639] Cf. i. 461.

[640] Erasmus, Opera Omnia, iv. 465.

[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.

[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).

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

[644] Cf. i. 36.

[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.”

[646] Cf. i. 166, 213.

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

[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.

[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).

[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.

[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 mœrore et displicentia, quem ego nondum videram.” Riggenbach, Das Chronikon des Konrad Pellikan, p. 77 (Basel, 1877).

[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).

[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.

[654] Cf. vol. i. 12 f.

[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).

[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.

[657] Herminjard, Correspondance, etc. viii. 161.

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

[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.”

[660] Kawerau, Johann Agricola (1881), p. 100.

[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).

[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).

[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).

[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.

[665] Epistolarum Reginaldi Poli, S. R. E. Cardinalis (Brixiae, 1744-57), iii. 25-30.

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

[667] Nunquam Legatum assensurum, ut conspicua fidei decreta tot sæculis culta in dubium adducerentur.

[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)

[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).

[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.).

[671] Bulletin de la Société de l’Histoire de Protestantisme Français, xii. 129.

[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.”

[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.

[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.

[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).

[676] Cf. Directory, i. ii. v.

[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).

[678] “Prima continet considerationem peccatorum, ut eorum fœditatem 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).

[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)).

[680] Exercitia, Tertia Hebdomada, ii. Contemplatio (p. 157).

[681] Exercitia, Tertia Hebdomada, ii. Contemplatio, pp. 125, 126.

[682] Ibid. p. 121.

[683] J. A. Symonds, The Renaissance in Italy, The Catholic Reaction, i. 289.

[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.

[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).

[686] Cartas de San Ignacio de Loyola, fundador de la Compañía de Jesús (Madrid, 1874, etc.), No. 14.

[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).

[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.

[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.

[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.

[691] Symonds, The Renaissance in Italy, The Catholic Reaction (London, 1886), i. 293, 294.

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

[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.

[694] Cf. Cartas, i. pp. 291, 470, 471.

[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).

[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.

[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.

[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.).

[699] It was enough for him that the Protestants held the Twelve Articles (the Apostles’ Creed); cf. i. 264 n.; and ii. 517, 518.

[700] Cf. i. 390.

[701] (Theiner) Acta genuina ss. æcumenici concilii Tridentini, p. 40.

[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).

[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 œcumenicis et summis Pontificibus emanarunt (Würzburg, 1900), p. 179.

[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).

[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).

[706] “Non possum pati synodum pari pietatis affectu suscipere traditiones et libros sanctos: hoc enim, ut vere dicam quod seutio, impium est.”

[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).

[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).

[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 pœnis in eis constitutionibus contentis, quas innovat” (ibid. p. 182).

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

[711] History of Dogma (English translation), vii. 57.

[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.

[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).

[714] “Hunc proposuit Deus propitiatorem per fidem in sanguine ipsius pro peccatis nostris” (Denzinger, Enchiridion, etc. p. 183).

[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).

[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).

[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 ...”

[718] Cf. i. 222 f.

[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).

[720] “Symbolum fidei quo sancta Romana Ecclesia utitur.”

[721] “Through the mercy of God and the provident care of His own Vicar upon earth.” Session vi. de reform, c. 1.

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

[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.”

[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).

[725] It is to be found in Gudenus, Codex Diplomaticus, iv. 469.

[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.)

[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.”

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

[729] Symonds, The Renaissance in Italy: The Catholic Reaction, i. 301.

Transcriber’s Notes:

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