About the close of the sixteenth century, Ernestius Sonerus, of Nuremberg, wrote against the doctrine of eternal torment, and also against the divinity of Jesus, but his works were never very widely circulated. Amongst the distinguished Europeans of the sixteenth century whom Dr. J. F. Smith mentions as either atheists or favouring atheism, were Paul Jovius, Peter Aretin, and Muretus. Rumour has even enrolled Leo X. himself in the atheistical ranks. How far some of these men had warranted the charge other than by being promoters of literature and lovers of philosophy, it is now difficult to say. A determined resistance was offered to the spread of heretical opinions in the South of Europe by the Roman Church, and it is alleged that some thousands of persons were burned or otherwise punished in Spain, Portugal, and Naples during the sixteenth century. The Inquisition or Holy Office was in Spain and Portugal the most prominent and active persecutor, but persecution was carried on vigorously in other parts of Europe by the seceders from Rome. Zuingle, Luther, and Calvin, were as harsh as the Pope towards those with whom they differed.
Michael Servetus, or Servede, was a native of Arragon, by profession a physician; he wrote against the ordinary doctrines of the Trinity, but was far from ordinary Unitarianism.
He was burned at Geneva, at the instance of Calvin. Calvin was rather fond of burning heretical opponents; to the name of Servetus might be added that of Gruet, who also was burned at the instance of Calvin, for denying the divinity of the Christian religion, and for arguing against the immortality of the soul.
It is worth notice that while heresy in this sixteenth century began to branch out openly, and to strike its roots down firmly amongst the people, ecclesiastical historians are compelled to record improvement in the condition of society. Mosheim says, "In this century the arts and sciences were carried to a pitch unknown to preceding ages, and from this happy renovation of learning, the European churches derived the most signal and inestimable advantages." "The benign influence of true science, and its tendency to improve both the form of religion and the institutions of civil policy, were perceived by many of the states." The love of literature is the most remarkable and characteristic form of advancing civilisation. Instead of being the absorbing passion of the learned few, it becomes gradually the delight and occupation of increasing numbers. This cultivation of literary pursuits by the mass is only possible when enough of heresy has been obtained to render their scope of study wide enough to be useful. Rotterdam gave life to the polished Erasmus, Valentia to Ludovico Vivez, Picardy to Le Fevre, and France to Rabelais.
In the latter half of this century, giants in literature grew out, giants who wrote for the people. William Shakespeare wrote even for those who could not read, but who might learn while looking and listening. His comedies and tragedies are at the same time pictures for the people of diverse phases of English life and character, with a thereunto added universality of pourtrayal and breadth in philosophy, which it is hardly too much to say, that no other dramatist has ever equalled. Italy boasts its Torquato Tasso, whose "Jerusalem Delivered," the grand work of a great poet, marks, like a mighty monument, the age capable of finding even in a priest-ridden country, an audience amongst the lowest as well as the highest, ready to read and sing, and finally permeated with the poet's outpourings. In astronomy, the name of Tycho Brahé stands out in the sixteenth century like one of the first magnitude stars whose existence he catalogued.
CHAPTER III. THE SEVENTEENTH CENTURY
The seeds of inquiry sown in the sixteenth century resulted in a fruitful display of advanced opinions during the next age. In the page of seventeenth century history, more names of men, either avowedly heretics, or charged by the orthodox with heresy, or whose labours can be shown to have tended to the growth of heresy, may probably be recorded than can be found during the whole of the previously long period during which the Christian Church assumed to dominate and control European thought. The seventeenth century muster-roll of heresy is indeed a grand one, and gloriously filled. One of its early martyrs was Julius Caesar Vanini, who was burned at Toulouse, in the year 1619, aged 34, as "an impious and obstinate Atheist." Was he Atheist, or was he not? This is a question, in answering which the few remains of his works give little ground for sharing the opinion of his persecutors. Yet many writers agree in writing as if his Atheism were of indisputable notoriety. He was a poor Neapolitan priest, he preached a sort of Pantheism; unfortunately for himself, he believed in the utility of public discussion on theological questions, and thus brought upon his head the charge of seeking to convert the world to Atheism.
In 1611, two men, named Legat and Whitman, were burned in England for heresy. "But," says Buckle, "this was the last gasp of expiring bigotry; and since that memorable day, the soil of England has never been stained by the blood of a man who has suffered for his religious creed."
Peter Charron, of Paris, ought perhaps to have been included in the sixteenth century list, for he died in 1603, but his only known work, "La Sagesse," belongs to the seventeenth century, in which it circulated and obtained reputation.