[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.