History of the christian church



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1301 Ch. 16:4; kosmoplavno", a very significant term, which unites the several marks of the Antichrist of John (2 John 7: oJ plavno" kai; ajntivcristo")of the Apocalypse (12:9: oJ planw'n th;n oijkoumevnhn), and of Paul, since the Didaché connects the appearance of the world-deceiver with the increase of lawlessness (ajnomiva, as in 2 Thess. 2:7). Comp. my monograph on the Didaché, pp. 77 and 214 sq.

2302 Comp. especially Ranke’s classical work, Die römischen Päpste in den letzten vier Jahrhunderten, 8th edition, Leipzig, 1885, 3 vols. The first edition appeared 1834-36. Ranke has found a worthy successor in an English scholar, Dr. M. Creighton (professor of Church history in Cambridge), the author of an equally impartial History of the Papacy during the Period of the Reformation, beginning with the Great Schism, 1378. London and Boston, 1882 sqq. (so far 4 vols.). But the same period of the papacy is now being written with ample learning and ability from the modem Roman point of view, by Dr. Ludwig Pastor (professor of Church history at Innsbruck) in his Geschichte der Päpste seit dem Ausgang des Mittelalters, of which the first volume appeared at Freiburg-i.-B. 1886, and extends from 1305 to the election of Pius II. The author promises six volumes. He had the advantage of using the papal archives by the effectual favor of Pope Leo XIII.

303 Alexander VI., by a stroke of his pen, divided America between Spain and Portugal: Leo XIII., in 1886, gave the insignificant Caroline Islands in the Pacific to Spain, but the free commerce to Germany.

4304 First published In the Edinburgh Review, October, 1840. The passage is often quoted by Roman Catholics, e.g., by Archbishop Spalding, in his History of the Prot. Ref., p. 217 sqq.; but they find it convenient to ignore the other passage from his History of England.

5305 Her sad story is told by the contemporary historians Gomez, Peter Martyr, Zurita, and Sandoval (from whom the scattered account of Prescott is derived in his Ferdinand and Isabella, III. 94, 170 sqq., 212 sqq., 260 sqq.), and more fully revealed in the Simancas and Brussels documents. It has been ably discussed by several modem writers with reference to the unproved hypothesis of Bergenroth that she was never insane, but suspected and tortured (?) for heresy, and cruelly treated by Charles. But her troubles began long before the Reformation, and her melancholy disposition was derived from her grandmother. She received the extreme unction from priestly hands, and her last word was: "Jesus, thou Crucified One, deliver me." See Gustav Bergenroth (a German scholar then residing in London), Letters, Despatches, and State Papers relating to the negotiations between England and Spain preserved in the archives of Simancas and elsewhere. Suppl. to vol. I. and II., London, 1868; Gachard, Jeanne la Folle, Bruxelles, 1869; and Jeanne la Folle et Charles V., in the Bulletin of the Brussels Academy, 1870 and 1872; Rösler, Johanna die Wahnsinnige, Königin von Castilien, Wien, 1870, Maurenbrecher, Johanna die Wahnsinnige, in his "Studien und Skizzen zur Gesch. der Reformationszeit." Leipzig, 1874, pp. 75-98.

6306 Martin (Histoire de France, VII. 496) says: "L’électeur Frédéric n’a vait ni la hardiesse ni le génie d’un tel rôle."

7307 Martin, from his French standpoint, calls the controversy between Francis I. and Charles V. "la lutte de la nationalité française contre la monstrueuse puissance, issue des combinaisons artificielles de l’hérédité féodale, qui tend à l’asservissement des nationalités européennes." (Hist. de France, VIII., 2.)

8308 Motley (I. 118) calls him "a man without a sentiment and without a tear." But he did shed tears at the death of his favorite sister Eleanore (Prescott, I. 324).

9309 English translation, p. 157.

0310 Motley (I. 123) says, on the authority of the Venetian ambassador, Badovaro: "He was addicted to vulgar and miscellaneous incontinence." On the same authority he reports of Philip II.: "He was grossly licentious. It was his chief amusement to issue forth at night, disguised, that he might indulge in vulgar and miscellaneous incontinence in the common haunts of vice." (I. 145.)

1311 So Shakespeare calls her, and praises her "sweet gentleness," "saintlike meekness,""wife-like government, obeying in commanding."

2312 The inscription on the tomb of Ferdinand and Isabella in the Capilla Real of the cathedral at Granada is characteristic: "Mahometice secte prostratores et heretice pervicacie extinctores Ferdinandus Aragonum et Helisabetha Castelle vir et uxor unanimes Catholici appellati Marmores clauduntur hoc tumulo." The sepulcher is wrought in delicate alabaster; on it are extended the life-size marble figures of the Catholic sovereigns; their faces are portraits; Ferdinand wears the garter, Isabella the cross of Santiago; the four doctors of the Church ornament the corners, the twelve apostles the sides. Under the same monument rest the ashes of their unfortunate daughter Joanna and her worthless husband. I have seen no monument which surpasses this in chaste and noble simplicity (unless it be that of King Frederick William III. and Queen Louisa at Charlottenburg), and none which is more suggestive of historical meditation and reflection.

313 Actus fidei; auto-de-fé in Spanish; auto-da-fé

4314 Motley (Dutch Republic, I. 80) says: "Thousands and tens of thousands of virtuous, well-disposed men and women, who had as little sympathy with anabaptistical as with Roman depravity, were butchered in cold blood, under the sanguinary rule of Charles, in the Netherlands. In 1533, Queen Dowager Mary of Hungary, sister of the Emperor, Regent of the provinces, the ’Christian widow’ admired by Erasmus, wrote to her brother, that ’in her opinion, all heretics, whether repentant or not, should be prosecuted with such severity as that error might be at once extinguished, care being only taken that the provinces were not entirely depopulated.’ With this humane limitation, the ’Christian widow’ cheerfully set herself to superintend as foul and wholesale a system of murder as was ever organized. In 1535, an imperial edict was issued at Brussels, condemning all heretics to death; repentant males to be executed with the sword, repentant females to be buried alive, the obstinate, of both sexes, to be burned. This and similar edicts were the law of the land for twenty years, and rigidly enforced."

5315 "Vine, y vi, y Dios vencio." But it was hardly a battle. Ranke (vol. IV. 377): "Es war keine Schlacht, sondern ein Ansprengen auf der einen, ein Auseinanderstieben auf der anderen Seite; in einem Augenblicke war alles vollendet." He says of the Emperor (p. 376): "Wie ein einbalsamirter Leichnam, wie ein Gespenst rückte er gegen sie [die Protestanten) an."

6316 Ch. VI., in Simpson’s translation, p. 91 sq.

7317 Autobiography, p. 19. On p. 73 sqq. he complains of Clement VII. and Paul III., on account of their violation of promise to convoke such a council. He does not conceal his hatred of Paul III.

8318 Comp. Maurenbrecher, Die Kirchenreformation in Spanien, in his "Studien und Skizzen." pp. 1-40, and his Geschichte der katholischen Reformation (Nördlingen, 1880), vol. I., pp. 37-55. Maurenbrecher shows that there were two reformation-currents in the sixteenth century, one proceeding from Spain, and led by Charles V., which aimed at a restoration of the mediaeval Church in its purity and glory; the other proceeding from Germany, and embodied in Luther, which aimed at an emancipation of the human mind from the authority of Rome, and at a reconstruction of the Church on the inner religiosity of the individual.

9319 April 28, 1521; in De Wette, I. 589-594.

0320 In his Autobiography (ch. X., 151 sqq.) Charles speaks of the siege and capitulation of Wittenberg, but says nothing of a visit to Luther’s grave, nor does he even mention his name. I looked in vain for an allusion to the fact in Sleidan, and Lindner (in his extensive Appendix to Seckendorf, from 1546 to 1555). Ranke ignores it, though he is very full on this chapter in Charles’s history (vol. IV. 378 sqq.).

1321 "Ein Moment volt Schicksal und Zukunft!" says Ranke (V. 295)."Da war der mächtige Kaiser, der bisher die grossen Angelegenheiten der Welt verwaltet hatte; von denen, die ihm zunächst standen, beinahe der Generation, die ihn umgab, nahm er Abschied. Neben ihm erschienen die Männer, denen die Zukunft gehörte, Philipp II. und der Prinz von Oranien, in denen sich die beiden entgegengesetzten Directionen repräsentirten, die fortan um Weltherrschaft kämpfen sollten."

2322 Sandoval, II. 597 sqq.; Gachart, Analectes belgiques, 87; Prescott, Philip the Second, I. 10 sqq.; Ranke, V. 293 sqq. Prescott calls this abdication one of the most remarkable scenes in history.

323 The negotiations with Ferdinand and the German Diet are detailed by Ranke, V. 297 sqq.

4324 He regretted that, from regard to his son, he had not married again. Ranke, V. 297.

5325 It is often miscalled Saint Yuste, or St. Justus, even by Robertson in Book XII., Eng. ed. III. 294; Amer. ed. III. 226, etc.; and more recently by Dr. Stoughton, Spanish Reformers, Lond., 1883, p. 168. Yuste is not named after a saint, but after a little stream. The convent was founded in 1404, and its proper name is El monasterio de San Geronimo de Yuste. It lies on the route from Madrid to Lisbon, but is somewhat difficult of access. It was sacked and almost destroyed by the French soldiers under Soult, 1809. The bedroom of Charles, and an overgrown walnut-tree under whose shade he used to sit and muse, are still shown. Yuste is now in possession of the Duke of Montpensier. See descriptions in the works of Stirling, Mignet, and Prescott, above quoted, and by Ford in Murray’s Handbook of Spain, I. 294 (sixth edition).

6326 By Sandoval, Strada, and by his most elaborate historian, Dr. Robertson, who says: "There he buried, in solitude and silence, his grandeur, his ambition, together with those projects which, during almost half a century, had alarmed and agitated Europe, filling every kingdom in it, by turns, with the terror of his arms, and the dread of being subdued by his power." Sepulveda, who visited Charles in his retreat, seems to be the only early historian who was aware of his deep interest in public affairs, so fully confirmed by the documents.

7327 "Aus den Legaten seines Testamentes lernt man die Mitglieder derselben kennen,—eine ganze Anzahl Kammerdiener, besondere Diener für die Fruchtkammer, Obstkammer, Lichtbeschliesserei, Aufbewahrung der Kleider, der Juwelen, meist Niederländer, jedoch unter einem spanischen Haushofmeister, Louis Quixada. Der Leibarzt und eine Apotheke fehlten nicht." Ranke, V. 305. The codicil of Charles, executed a few days before his death, specifies the names and vocations of these servants. Sandoval and Gachart give the list, the latter more correctly, especially in the orthography of Flemish names.

8328 These and other articles of furniture and outfit are mentioned in the inventory. See Sterling, Pichot, and Prescott, I. 302 sqq.

9329 Prescott, l.c., I. 311.

0330 The story is told with its later embellishments by Robertson and many others. The papers of Simancas, and the private letters of the Emperor’s major-domo (Quixada) and physician, are silent on the subject; and hence Tomas Gonzalez, Mignet (1854 and 1857), and Maurenbrecher ("Studien und Skizzen." 1874, p. 132, note) reject the whole as a monkish fiction. But the main fact rests on the testimony of a Hieronymite monk of Yuste, who was present at the ceremony, and recorded the deep impression it made; and it is confirmed by Sandoval, who derived his report directly from Yuste. A fuller account is given by Siguença, prior of the Escorial, in his general history of the Order of St. Jerome (1605); and by Strada, who wrote a generation later, and leaves the Emperor in a swoon upon the floor. Stirling, Pichot, Juste, Gachard (1855), Prescott (Phil. II., Vol. I., 327 sqq.), and Ranke (Vol. V., 309 sq.), accept the fact as told in its more simple form by the oldest witness. It is quite consistent with the character of Charles; for, as Prescott remarks (p. 332), "there was a taint of insanity in the royal blood of Castile."

1331 Commonly called Dr. Cazalla. See on him Dr. Stoughton, The Spanish Reformers, p. 204 sq.

2332 Gachard, II. 461. Ranke, V. 308. Prescott, I. 325 sq.

333 His long trial is told by Prescott, Philip the Second, I. 337, 437 sqq.; and by Stoughton, The Spanish Reformers, pp. 185 sqq.

4334 Deutsche Gesch., vol. V. 311.

5335 The convent was robbed of its richest treasures by the French invaders in 1808, and by the Carlists in 1837. Some of the finest pictures were removed to the museum of Madrid. There still remains a considerable library; the books are richly bound, but their gilt backs are turned inside. The Rev. Fritz Fliedner, an active and hopeful Protestant evangelist in Madrid, with whom I visited the Escorial in May, 1886, bought there the ruins of a house and garden, which was built and temporarily occupied by Philip II. (while the palace-monastery was in process of construction), and fitted it up for an orphan-home, in which day by day the Scriptures are read, and evangelical hymns are sung, in the Spanish tongue.

6336 Worms is 26 miles S. S. E. of Mainz (Mayence or Mentz, the ancient Moguntiacum, the capital of Rhenish Hesse since 1815), and has now over 20,000 inhabitants, about one-half of them Protestants, but in the beginning of the seventeenth century it had 70,000. It was almost destroyed under Louis XIV. (1683). The favorite German wine, Liebfrauenmilch, is cultivated in its neighborhood. H. Boos, Urkundenbuch der Stadt Worms, Berlin, 1886.

7337 See description of the celebration by Dr. Friedrich Eich, Gedenkblätter, Worms, 1868; and his book on the controversy about the locality of the Diet, In welchem Locale stand Luther zu Worms vor Kaiser und Reich? Leipzig, 1863. He decides for the Bishofshof (against the Rathhaus).

8338 "Multo deteriores haereticos." The new papal bull of condemnation, together with a brief to the Emperor, arrived in Worms the 10th of February. Aleander addressed the Diet three days after, on Ash Wednesday. Ranke, I. 329. Köstlin, I., 422 sq.

9339 Luther published this bull afterwards with biting, abusive, and contemptuous comments, under the title, Die Bulla vom Abendfressen des allerheiligsten, Herrn, des Papsts. In Walch XV. 2127 sqq. Merle d’Aubigné gives characteristic extracts, Bk. VII. ch. 5.

0340 Janssen, who praises him very highly, remarks (II. 144): "Um der Häresie Einhalt zu thun, hielt Aleander die Verbrennung der lutherischen Bücher für ein überaus geeignetes Mittel." But I can not see why he says (p. 142) that Aleander prided himself on being "a German." Aleander was born in Italy, hated the Germans, and died in Rome.

1341 See Brück’s conversations with Glapio in Förstemann, I., pp. 53, 54. Erasmus and Hutten regarded him as a crafty hypocrite, who wished to ruin Luther. Strauss agrees, Ulrich von Hutten, p. 405. But Maurenbrecher, (Studien, etc., pp. 258 sqq., and Gesch. der kath. Ref., I. 187 sqq.) thinks that Glapio presented the program of the imperial policy of reform. Janssen, II., 153 sq., seems to be of the same opinion.

2342 See the list in Walch, XV., 2058 sqq.

343 Luther, in a letter to Spalatin (Nov. 23, 1520, In De Wette I. 523), in a moment of indignation expressed a wish that Hutten might have intercepted (utinam —Intercepisset) the legates, but not murdered, as Romanists (Janssen, twice, II. 104, 143) misinterpret it. See Köstlin, I. 411, and note on p. 797.

4344 See Aleander’s dispatches in Brieger, l.c. I. pp. 119 sqq.; Strauss, Ulrich von Hutten, 4th ed., pp. 395 sqq.; and Ullmann, Franz von Sickingen (Leipzig, 1872).

5345 Aleander reports (April 13) that Luther was painted with the Holy Spirit over his head (el spirito santo sopra it capo, come to depingono). Brieger, I. 139.

6346 The letters of safe-conduct are printed in Walch, XV., 2122-2127, and Förstemann, Neues Urkundenbuch, I., 61 sq. In the imperial letter signed by Albert, Elector and Archbishop of Mayence and Chancellor of the Empire, Luther is addressed as "honorable, well-beloved, pious" (Ehrsamer, Geliebter, Andächtiger; in the Latin copy, Honorabilis, Dilecte, Devote), much to the chagrin of the Romanists.

7347 Letter of Dec. 21, 1520 (De Wette, I., 534, 536): "Ego vero, si vocatus fuero, quantum per me stabit, vel aegrotus advehar, si sanus venire non possem. Neque enim dubitari fas est, a Domino me vocari, si Caesar vocat. ... Omnia de me praesumas praeter fugam et palinodiam: fugere ipse nolo, recantare multo minus. Ita me comfortet Dominus Jesus."

8348 On the Emser controversy see Erl. Frkf. ed., vol. XXVII.

9349 His proper name was Lancelot Politi. See Lämmer, Vortridentinische Theologie, p. 21, and Burkhardt, Luther’s Briefwechsel, p. 38. Luther calls him "insulsus et stolidus Thomista," in a letter to Spalatin, March 7, 1521 (De Wette, I. 570).

0350 A full description of the reception at Erfurt, with extracts from the speech of Crotus and the poems of Eoban, is given by Professor Kampschulte (a liberal Catholic historian), in his valuable monograph, Die Universität Erfurt, vol. II. 95-100."It seems," he says, "that the nation at this moment wished to make every effort to assure Luther of his vocation. The glorifications which he received from the 2d to the 16th of April no doubt contributed much to fill him with that self-confidence which he manifested in the decisive hour. Nowhere was he received more splendidly than at Erfurt."

1351 "Seid still," he said, "liebes Volk, es ist der Teufel, der richtet so eine Spiegelfechterei an; seid still, es hat keine Noth." Some of his indiscreet admirers called this victory over the imaginary Devil the first miracle of Luther. The second miracle, they thought, he performed at Gotha, where the Devil played a similar trick in the church, and met with the same defeat.

2352 His brief sojourn at Frankfurt, and his contact with the Holzhausen family, is made the subject of an interesting historical novel: Haman von Holzhausen. Eine Frankfurter Patriziergeschichte nach Fainilienpapieren erzählt von M. K. [Maria Krummacher]. Bielefeld and Leipzig, 1885. See especially chap. XX., pp. 253, sqq.

353 The edict is dated March 10. See Burkhardt, Luther’s Briefwechsel (1866), p. 38, who refers to Spalatin’s MS. Seidemann dates the letter from March 2. Ranke, in the sixth ed. (1881), I. 333, says that it was published March 27, on the doors of the churches at Worms. Luther speaks of it in his Eisleben report, and says that the edict was a device of the Archbishop of Mainz to keep him away from Worms, and tempt him to despise the order of the Emperor. Works, Erl. Frankf. ed., LXIV. 367.

4354 Notwithstanding this danger, Janssen thinks (II. 158) that it required no "special courage" for Luther to go to Worms.

5355 April 14 (De Wette, I. 587): "Christus vivit, et intrabimus Wormatiam invitis omnibus portis inferni et potentatibus aeris" (Eph. 2:2).

6356 Spalatin reports the saying thus: "Dass er mir Spalatino aus Oppenheim gen Worms schrieb: ’Er wollte gen Worms wenn gleich so viel Teufel darinnen wären als immer Ziegel da wären’ " (Walch, XV. 2174). A year afterwards, in a letter to the Elector Frederick, March 5, 1522 (De Wette, II 139), Luther gives the phrase with this modification: "Er [the Devil] sah mein Herz wohl, da ich zu Worms einkam, dass, wenn ich hätte gewusst, dass so viel Teufel auf mich gehalten hätten, als Ziegel auf den Dächern sind, wäre ich dennoch mitten unter sie gesprungen mit Freuden." In the verbal report he gave to his friends at Eisleben in 1546 (Erl. Frankf. ed., vol. LXIV. p. 368): "Ich entbot ihm [Spalatin]wieder: ’Wenn so viel Teufel zu Worms wären als Ziegel auf den Dächern, noch [doch]wollt ich hinein.’"

7357 Ibid: "Denn ich war unerschrocken, fürchtete mich nichts; Gott kann einen wohl so toll machen. Ich weiss nicht, ob ich jetzt auch so freudig wäre."

8358 See Luther’s picture of that year, by Cranach, in the small biography of Köstlin, p. 237 (Scribner’s ed.). It is very different from those to which we are accustomed.
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