articuli, sed ut simplex veritas patefiat. Et testatus est Imperator velle se inquiri veritatem.

Et in delectu hac usus est aequitate. Ex pontificiis tres legit Iulium, Eccium, Gropperum. His addit ex altera parte tres Philippum, Bucerum et Nidanum ' pastorem. Petitum est ut addantur principes ceu gubernatores colloquii, et aliqui auditores seu testes, ut acta recitari tum Imperatori tum aliis principibus fidelius possint. Delecti sunt gubernatores Dux Fridericus Palatinus et Granvellus. Adiuncti auditores . . .

2

Initio congressus Dux Fridericus rursus adhortatur delectos ut sedatos et pios animos ad tantam deliberationem adferant, et dirimere controversias studeant.

Narrat ipsi Imperatori tot iam annos eam rem maximae curae fuisse, eoque multorum doctorum et bonorum explorasse sententias. Cum igitur quidam exhibuerint ipsi scriptum quod propter moderationem aliorum consiliis durioribus antetulerit, velle Imperatorem ut delectis liber ille proponatur, qui quasi viam monstret ad dirimendas controversias.

Liber est exhibitus aequissima conditione ut quae non probarentur nobis, dicere liceret et censuram adderemus. Etsi autem tutius videbatur nonnullis ex delectis percurrere Augustanam confessionem, tamen cum alii librum anteferrent, et incivile videretur nolle inspicere scriptum propositum ab Imperatore, sine iniquis conditionibus, convenit ut liber legeretur et ordine dicerentur sententiae.

Initia non habebant controversias de conditione hominis, de lapsu, de libero arbitrio, de causa peccati, de vitio originis. De his locis nunc quidem rixae nullae fuerunt.

Secutus est locus de reconciliatione hominis seu iustificatione, de quo farrago illa neutri parti satisfaciebat, et quia novas quasdam sententias continebat, et quod pleraque erant obscura, impropria et flexiloqua: ut alias videretur recte dicere, fide propter Christum iusti sumus, alias contra, propter donatas virtutes iusti sumus, ut Thomas seu ut Plato loquitur.

Seposito igitur libro de summa rei libere disputatum est, et tandem ad formulam decursum, in qua recepta et explicata est sententia, Fide propter Christum gratis iustificamur, non propter virtutes nostras.

Cum de hoc loco convenisset, redire ad librum iussi sumus. Lectus est locus sequens de Ecclesia. Hic ut facilius obtineri sequentia possent, insidiose addita est hypothesis, communem 1 Pistorius was pastor of Nidda, in Hesse.

2 Count Palatine of the Rhine 1544-†56.

Hic

consensum Ecclesiae et Synodos legitimas non errare. magnum certamen ortum est, cumque per aliquot dies de hoc loco diligenter disputassemus, et pars delectorum scripsisset contrariam sententiam, iussi sumus reiicere hanc partem in aliud tempus.

Lectus est locus de Sacramentis, in quo cum ventum esset ad Coenam Domini, rixae ortae sunt de conversione substantiae panis. Reiecta est et haec disputatio in aliud tempus. Postea acerrima contentio de re non magna secuta est; an in confessione, ut vocant, necessaria sit delictorum enumeratio. Defendebatur regnum confessionum a nonnullis, vel propter auctoritatem ordinis sacerdotum, vel propter culinas monachorum. Sed ab aliis exhibita est contraria sententia copiose explicata.

2

Ventum est ad locos de potestate Episcoporum,' de invocatione sanctorum, et de oblatione in Coena Domini, seu de adplicatione Missae, ut vocant. De quibus materiis cum non potuerit convenire, rursus erunt contrariae sententiae exhibendae. Tandem igitur abiecta spe conciliationis reliquum libri percurrimus, et scriptum adornatur in quo Imperatori acta nostra referantur.

No. 137. The agreement on Justification; letter of Melanchthon, 10 May 1541.

(a) From the Liber Ratisponensis, § v.-Firma itaque est et sana doctrina per fidem vivam et efficacem iustificari peccatorem. Nam per illam Deo grati et accepti sumus, propter Christum. Vocamus autem fidem vivam motum Spiritus Sancti quo vere poenitentes veteris vitae eriguntur ad Deum et vere apprehendunt misericordiam in Christo promissam, ut iam vere sentiant quod remissionem peccatorum et reconciliationem propter meritum Christi gratuita Dei bonitate acceperunt, et clamant ad Deum, Abba, Pater, id quod tamen nulli obtingit nisi etiam simul infundatur caritas sanans voluntatem, ut voluntas sanata, quemadmodum D. Augustinus ait, incipiat implere Legem. Fides ergo viva ea est quae apprehendit misericordiam in Christo, ac credit iustitiam quae est in Christo sibi gratis imputari et quae simul pollicitationem Spiritus sancti et caritatem accipit. Ita quod fides quidem iustificans est illa fides quae est efficax per caritatem. Sed interim hoc verum 1 Liber Ratisponensis, § xix, ap. Corp. Ref. iv. 221 sqq. 2 ibid. § xx, ap. Corp. Ref. iv. 224 sqq.

est, quod hac fide eatenus iustificamur, id est, acceptamur et reconciliamur Deo, quatenus apprehendit misericordiam et iustitiam quae nobis imputatur propter Christum et eius meritum, non propter dignitatem seu perfectionem iustitiae nobis in Christo communicatae.

Etsi autem is qui iustificatur iustitiam accipit et habet per Christum etiam inhaerentem, sicut dicit Apostolus, Abluti estis, sanctificati estis, iustificati estis etc., quare sancti patres iustificari etiam pro eo quod est inhaerentem iustitiam accipere usurparunt: tamen anima fidelis huic non innititur, sed soli iustitiae Christi nobis donatae, sine qua omnino nulla est nec esse potest iustitia. Et sic fide in Christum iustificamur seu reputamur iusti, id est, accepti per ipsius merita, non propter nostram dignitatem aut opera . . .

(b) From a letter of Melanchthon's, 10 May.-Hic postquam conciliationes institutae sunt, principia mediocria fuerunt. IIepì τῆς δικαιοσύνης τῆς ἐκ πίστεως convenit. Adsentiuntur delecti iustificari homines fide, et quidem in eam sententiam ut nos docemus. Formula composita est quae, etsi brevior est quam causae magnitudo postulat, tamen mediocris est. Postea fuerunt altercationes de auctoritate Synodorum. Contendebant non posse errare legitime convocatam Synodum. Cumque non assentiremur, reiecta est disputatio in aliud tempus, secutum maius certamen περὶ δείπνου κυριακου. Volunt mutari panem et repositum adorari. Nolui assentiri, fuique durior quam meus TapaσTárηs [Butzer], qui olim maxime oppugnavit illam adorationem.

No. 138. The prospects of re-union; letter of Cardinal Pole, 17 May 1541.

Sensi vero tali me perfundi gaudio cum hanc consonantiam opinionum viderem, quanto nulla quamvis suavis armonia animum et aures unquam permulcere posset; nec vero tantum ob eam causam quod magnum fundamentum pacis et concordiae iactum esse videbam quam quod hoc fundamentum illud agnoscerem quod super omnia, ut mihi quidem videtur, gloriam Christi illustrat; est vero fundamentum totius doctrinae Christianae. Etsi enim diversa tractari videntur ut de Fide et Operibus ac Iustificatione, tamen omnia ad unum Iustificationis caput referri et de eo convenisse utriusque partis theologos maxime gratulor, et Deo per Christum gratias ago qui tales vos ministros elegit et

B

idoneos fecit tam praeclarae concordiae in tam solido fundamento resarciendae: ex quo in magnam spem venimus qui tam misericorditer coepit in consolidando hoc fundamento, reliqua quae ad opus beneficii pertinent eadem bonitate perfecturum.

No. 139. Differences; letter of Melanchthon, 23 May 1541.

Postea redeundum fuit ad librum [sc. Ratisponensem]. Lectus est articulus de Ecclesia. Ibi ingens certamen ortum est contendebant adversarii synodos generales non posse errare. Tandem, cum non cederemus adversariis, seposita est haec quaestio. Secutae rixae de conversione panis in Coena Domini: sed multo acrius certamen fuit de enumeratione in confessione. Hanc volebant esse necessariam. Nec mutant sententiam. Postea disputatum est de potestate episcoporum, de invocatione sanctorum, de Missa. Cumque in his articulis dissideamus, breviter percurrimus reliquum libri, et nunc nostra acta Imperatori exponemus.

Habetis historiam usque ad diem Maii 23, quam aliquando coram narrabo copiosius . . .

No. 140. Political rivalries.

(a) From a letter of Contarini to Card. Farnese, 28 April. Eck was first invited by the Landgrave to talk with him; and he has told me that he finds him difficult on three points: de connubio sacerdotum, de primatu Pontificis et de communione sub utraque specie. He has also been with the Elector of Brandenburg; and he has told me that he finds him stiff on three points: de Missa quod sit sacrificium, de connubio sacerdotum et de communione sub utraque specie. As for the primacy of the Pope, he tells me that the Margrave does not see the least difficulty in the world: nay, he says it appears to him most necessary, there being among Christians one faith and one church.

Monsignor Granvella talking with the Nuncio and me in. my room spoke of the infinite danger there is lest, if some beginning be not made at once, this sect should be disseminated and spread broadcast in Flanders and other countries. He asserted to me with an oath that he had in his hands letters of the most Christian King to the Protestant Princes exhorting them by no means to make agreement with

the Catholics, and avowing himself desirous to learn their opinions which were not displeasing to him.

(b) From Beccatelli's Life of Contarini, § 18.

Now the devil, who always sets himself in opposition to good works, so wrought that when this report of the peace that was being prepared between Catholics and Protestants got about, the enemies of the Emperor, whether in or out of Germany, dreading the power he would obtain in the union of all Germany, began to sow the tares of discord among the divines of the Conference: and, on the other hand, in Rome, which was always a land of liberty, some who saw with ill will the greatness of the Cardinal said that he had been accepted in Germany, because of the advances and concessions he had made to the Lutherans, which he ought not to have made. This was mere calumny. But with the malicious lies have always more force than the truth and so not only in Rome but throughout Italy they disseminated this report. The Cardinal, however, took as little notice of it as of a pasquinade, when it came to his ears as far off as Germany. But he was truly sorry that carnal envy should have interrupted the happy progress made by the divines of the Conference.

XLI

THE FOUNDING OF THE ROMAN INQUISITION BY PAUL III, 1542

Concession now gave way to repression, the policy of Contarini to that of his colleague, Giovanni Pietro Caraffa, 1476-+1559. It was Caraffa who had intervened to checkmate the convention so nearly arranged at Ratisbon. He was for reform, specially of the spiritual life and the morals of the clergy, to which he contributed by his share in the founding of the Theatines (Ranke, Popes, Bk. II, c. i): but he stood also for the maintenance of an undeviating orthodoxy. What, however, the Jesuits aimed at recovering by missions, Caraffa proposed to effect by repression: and to this end he procured from Paul III, 21 July 1542, [No. 141] the Bull Licet ab initio (Magnum Bullarium Romanum, i. 762 sqq.), establishing the Roman Inquisition. By this weapon, the second in the armoury of the Counter-Reformation (cf. Ranke, Popes, Bk. II, c. vi; and Philippson, La Contre-révolution religieuse, Livre II), Caraffa drove Lutheranism' out of Italy; and, as Paul IV, 1555-9, incarnated in Rome the severe and unbending spirit of the later papacy (cf. Ranke, Popes, Bk. III, c. iv; and Dixon, History of the Church of England, iv. 379 sqq.).