AND VANIA. HUNGARY their adversaries, granted like religious privileges to that TRANSYL class of them who recognized the Augsburg Confession1 (1557). Similar concessions were at length extended to the Transylvanian followers of the Swiss. Nor was the toleration of the prince John Sigismund restricted to these three varieties of orthodox' Christianity. He afterwards included among 'authorized religions' that propounded by the anti-Trinitarians of Poland, who on failing to establish their principles in Hungary3 retired into Transylvania1, and infected nearly all the inhabitants of Clausenburg. Accordingly, as soon as the Jesuits were let loose on this divided province, under the patronage of Stephen Bathoris king of Poland (1579), they began to reap considerable harvests, and would probably have been still more successful, had they not been forcibly expelled by a decree of December 16, 1588. Their efforts at the same conjuncture were especially concentrated on the neighbouring states of Hungary, and with the old results. SPAIN. IT was natural that a movement which convulsed the whole of Germany should be transmitted to the other 1 The following extract from the royal edict is given by Gieseler from Benko's Transsilvania (Vindebon. 1778): Ecclesias quoque Hungaricas in religione cum Saxonibus idem sentientes regina sub patrocinium recipit, et ministris illarum justos proventus integre reddi et administrari mandaturam se promittit.' 2 See above, p. 92; and cf. Paget's Hungary and Transylvania, II. 502, Lond. 1839. 3 Ribini, as before, I. 204 sq. An Italian, Blandvater, was their chief, and a synod held at Wardein openly repudiated the doctrine of the Holy Trinity: Hist. of Prot. Church in Hungary, p. 86. 5 See above, p. 92, n. I. 6 Hist. of Prot. Ch. in Hungary, p. 104. 7 Ibid. pp. 101 sq. According to the same authority (p. 73) when their extraordinary remedies began to be applied, 'only three families of the magnates adhered still to the pope. The nobility were nearly all reformed, and the people were, thirty to one, attached to the new doctrine.' In like manner we find Paul Bornemisze (al. Bornemissa), bishop of Weissenburg in Transylvania, quitting the country in 1556, on account of the almost universal prevalence of anti-Romish doctrines: Ibid. p. 69. territories of the emperor Charles V. In Spain, moreover, strong predispositions in favour of the reformation had existed for some time anterior to the breach between the pope and Luther, partly owing to the scandalous corruptions of the Spanish Church, and partly to disgust excited by the Inquisition 10, which had there put forth its most malignant energies. Accordingly, we find the writings 11 of the Saxon friar translated and distributed in the Peninla as early as the date of his excommunication; papal Briefs admonishing the state-authorities to check the new pinions on the threshold, and the watchful eye of the inquisitor-general superintending their repression 12. For a while, however, all such measures proved entirely ineffectual. Headed by two brothers, Juan 13 and Alfonso 14 de See Middle Age, p. 372. "See Llorente, Historia crítica de Inquisicion. In its earlier form Middle Age, p. 310, n. 2), it had pressed the Cathari of Spain, but * even more terrible when re-estashed in Castile (1478), for the pur. e of detecting Jews (Ibid. p. 342: scott's Ferdinand and Isabella, VII). On the outbreak of the theran reformation (1521), the De was under the necessity of king the mitigation of its severiwhich he had before determined n at the request of the Cortes: ke, Ref. 1. 526. M'Crie, pp. 123, 124. These mes which included the Comcary on the Galatians, appear to Fe been supplied through AnP. De Castro, pp. 16, 17. Juan de Valdés was a juriscon sult highly esteemed by the emperor. 14 De Castro, pp. 25 sq. Alfonso SPAIN. SPAIN. Valdés, the reforming school increased from day to day in numbers and importance. It had representatives among the retinue of Charles V. himself; and both in Seville and Valladolid the crowd of earnest Lutherans was so great that cells could hardly be at last procured for their incarceration. Seville owed its knowledge of the Lutheran doctrines to a native of Andalucia, Rodrigo de Valero1, who suddenly abandoned a life of idle gaiety and dissipation, and devoted himself entirely to the study of the holy Scriptures and the interpretation of them to all persons who came within his reach2. He afterwards evinced the depth of his convictions by adhering to this course in spite of the Inquisitors, by whom he was eventually shut up in a monastery at San Lucar (1541). The most famous of his converts was doctor Juan Gil (Egidius), whose academical distinctions induced the emperor to nominate him for the valuable bishopric of Tortosa (1550). affection for Valero had not, however, escaped the eye of the Inquisitors. He was, accordingly, accused of Lutheranism, and lodged in prison till he had expressed his willingness to make a public abjuration of some points alleged against him (Aug. 21, 1552). But even this measure did not satisfy his persecutors, who restrained him from the exercise of all his ministerial duties, and condemned him to the dungeons of the Holy Office.' When His the office of magistral canon (chief 4 See De Castro, pp. 34 sq. who throws new light on this subject. The applications for the vacant see of Tortosa furnish M 'Crie with ample materials for reflecting at large on the 'duplicity, the selfishness and the servility of the clergy' (p. 163). he finally regained his liberty (1555) he settled at Valladolid. Some of the inhabitants of that city were devoted to the Reformation, and until his death in the following year, Egidius had the courage to avow himself a member of the Lutheran confraternity. Another of their leading pastors was Domingo de Rojas, a Dominican of noble birth, who circulated the productions of the Wittenberg divines, and also added to them many kindred writings of his own. By his exertions Agustin Cazalla, one of the court-preachers, who had been converted to the Lutheran creed while travelling in Germany, took up his residence at Valladolid; and favoured by his talents and authority the new opinions were diffused not only there, but in the neighbouring towns and villages. Cazalla was, however, wanting in the courage of the Christian martyr: at the scaffold, with the 'sambenito' on his shoulders, he expressed a strong desire of reconciliation with the Church, and thus obtained a partial commutation of his sentence. It was on discovering the extensive propagation of the Lutheran doctrines that the efforts of the 'Holy Office' were now directed with redoubled zeal to the repression of all heresies and innovations. Charles V.10, from his seclusion. at Yuste, was continually advocating this repressive policy; and when his son Philip II. returned from England on the death of Mary Tudor, it grew obvious that the days of SPAIN. SPAIN. Spanish Protestantism were numbered'. Philip has been termed the Nero of Spain2.' His dark and saturnine fanaticism displayed itself in guiding the machinery of the Inquisition and extracting pleasure from the torment of his victims. Informations, arrests and autos-de-fé were multiplied, the sufferers being almost universally addicted to the principles of Luther, and embracing men and women of all ranks. In 1570 the work of extermination was completed. Before that date, however, many of the Spanish Protestants had found a quiet resting-place in other countries, in Germany, in Switzerland, in France, in the Netherlands, and more especially in England. Francisco de Enzinas (otherwise called Dryander") was an example of this class. 1 The Inquisitors had reserved a large number of Protestants, in order that their execution might signalize his return. He was accordingly present with his court at an auto held in Valladolid, Oct. 8, 1559, where many illustrious prisoners suffered at the stake (De Castro, pp. 110 8q.) 2 Ibid. p. 120, where the parallel is drawn at length: cf. Schiller's portrait, Revolt of the Netherlands, I. 391, 392, Lond. 1847. De Castro (ch. XXII.) endeavours to make out that the unnatural hatred of Philip to his son, Don Carlos, originated in the prince's tenderness for Lutheranism. 3 See M'Crie, pp. 239–336. On the charge of Lutheranism brought against Carranza, archbishop of Toledo, see De Castro, ch. IX. approbation of certain deputies appointed to examine it by the Council of Trent: but their report was not ratified by the whole of that assembly. To escape from the violence of the Inquisition, Carranza next appealed to Pius IV., who in spite of the murmurs of Philip, took the case into his own hands. Difficulties were, however, constantly thrown in the way of a decision till the accession of Gregory XIII., who ruled that the Spanish primate had drawn 'bad doctrine from many condemned heretics, such as Luther, Ecolampadius, Melancthon,' &c., and called upon him to abjure the errors contained in sixteen propositions (Ibid. pp. 181, 182). Carranza read the abjuration provided for him, and died soon afterwards at Rome (May 2, 1576). 5 See M'Crie, p. 347. They formed a congregation in London during the reign of Elizabeth (p. 367); their pastor, after 1568, being Antonio del Corro (Corranus), whose orthodoxy was suspected (p. 372): cf. Parker's Correspondence, ed. P. S. p. 340, n. 1, and p. 476. 6 Enzina 'ever-green oak.' De Enzinas was accordingly styled Du Chesne by French writers, and Dryander by himself and others. |