examination of the people, all promised to return to the faith, 450 of them, hardened by the devil, persisted in their obstinacy, of whom 400 were burnt, and the rest were hanged. The same was done in the other towns and castles, these wretches willingly exposing themselves to death. dire ad fidem, quadringenti quinquaginta in sua pertinacia indurati a diabolo permanserunt, ex quibus 400 combusti sunt in igne, cæteri patibulis appensi. Idem actum est in cæteris civitatibus atque castellis, miseris se ultrò morti ingerentibus. Ch. 1215. Innocent 3, 19. About that time Pope Innocent 3 (as Sextus 5 relates in his diploma for the institution of the festival of St. Peter the martyr) authorized the Godlike Dominick to distinguish himself against the heretics, by constant preaching and meetings for discussion, and by the office of the inquisition, which he first entrusted to him, and that he should either reconcile them to the church, if they were willing to be reconciled, or strike them with a just sentence, if they were unwilling to return. A Critical History of the Spanish Inquisition, by Ď. J. Á. Llorente, formerly Secretary of the Inquisition of the Court, &c. &c. translated from the Spanish Manuscript in the presence of the author, by Alexis Pellier. 2d Edit. (Paris, 1818.). It is the inquisition which has ruled in Spain from the year 1481 to the present day, of which 1 undertake to write the history, tom. 1, p. 140. Inquisitio. Ch. 1215. Inno. 3, 19. Per id enim temporis, Innocentius 3, Pont. Max. (quemadmodum Sixtus 5, in diplomate institutionis festi S. Petri martyris, memorabat) Divo Dominico auctor fuerat, ut is perpetuis et concionibus, et disputationum congressibus, officioque inquisitionis, quod ei primùm commiserat, contra hæreticos mirabiliter se generet: et vel reverti volentes ecclesiæ conciliaret, vel reverti nolentes justâ sententiâ percelleret. Histoire Critique de l'Inquisition d'Espagne, par D. Jean-Antoine, Llorente, Ancien Secretaire de l'Inquisition de la cour, &c. &c. traduite de l'Espagnol, sur le Manuscrit et sous les yeux de l'auteur, par Alexis Pellier. Second Edition.(Paris, 1818.) C'est cette inquisition, qui a dominè en Espagne, depuis 1481, jusqu'a notre siècle, d'ont j'ai entrepris d'ecrire l'histoire, tom. I, p. 140. When the French obtained possession of Spain, under Joseph Buonaparte, Llorente obtained permission to examine all the archives of the Inquisition. His work, therefore, is the most authentic that is extant. Book 14 of the Letters. To Car- Lib. 14. Epist. Laurentio Camdinal Laurentius Campegio. I heard distinguished men of approved doctrine and religion congratulate themselves, that they had met with this man's books. I saw that whoever was most correct in his morals, and nearest to evangelical purity, was least offended with Luther. Moreover his life was preached, even by those who were displeased with his doctrine. pegio Cardinali. Audiebam eximios viros probatæ doctrinæ probatæque religionis sibi gratuları, quod in hujus viri libros incidissent. Videbam ut quisq esset integerrimus moribus, et evangelicæ puritati proximus, ita minimè insensum Luthero. Porrò vita prædicabatur et ab iis, qui doctrinam non ferebant. Sessio 14, De Pænitentiâ, спр. 4. Contritio, quæ primum locum inter dictos poenitentis actus habet, animi dolor et detestatio est de peccato commisso, cum proposito non peccandi de cætero. * Contrition, which holds the first place among the said acts of the penitent, is grief of mind and abhorrence of the sin committed, with a purpose of not sinning again. *The Romanists bring so many accusations against Luther, some of them true, some exaggerated, and some false, that it does not answer to enter at length upon his defence. When they relate from the apocryphal work, "The Table Talk," stories about Luther and the devil; his credulity may be accounted for by his having had his mind as a monk filled with the exploits of St. Dunstan, St. Dominick, &c. In his work on private masses, he imagines that the arguments were suggested to him by Satan, because the truth tempted him to despair, like Judas, of salvation. It answers best to allow the Romanists to expend their satire and malevolence, and then quietly to read the testimony of Erasmus, and an extract or two from Luther's work on the Galatians. We undertake the defence of the church of Christ, and not of the Lutheran or of any particular church and we only give credence to Luther, where he is supported by holy writ. In point of fact we subject his writings to the same test, that we do the decrees of the Council of Trent. (The holy council) teaches besides, that it sometimes happens that this contrition is perfected by love, and reconciles a man to God before he actually receives this sacrament; this reconciliation, nevertheless, must not be ascribed to this very contrition, without the wish for the sacrament, which is included in it. But it declares, that imperfect contrition, which is called attrition, since it is commonly conceived from the consideration of the vileness of sin, or from the fear of hell and punishment, if it excludes the desire of sinning and be accompanied with a hope of pardon, not only does not make a man a hypocrite and a greater sinner, but is also the gift of God and the impulse of the Holy Spirit, not yet dwelling in him, but only so far moving him, that the penitent thus aided may prepare for himself the way to righteous ness. docet prætereà, et contritionem hanc aliquando charitate perfectum esse contingat, hominemque Deo reconciliare, priusquam hoc sacramentum actu suscipiatur: ipsam nihilominus reconciliationem ipsi contritioni, sine sacramenti voto, quod in illa includitur, non esse ascribendam. Illam vero contritionem imperfectam, quæ attritio dicitur, quoniam vel ex turpitudinis peccati consideratione, vel ex gehennæ et pœnarum metu communiter concipitur, si voluntatem peccandi excludat, cum spe veniæ, declarat non solum non facere hominem hypocritam, et magis peccatorem, verùm etiam donum Dei esse, et Spiritus Sancti impulsum, non tantum moventis, quo pœnitens adjustus, viam sibi ad justitiam parat. Dr. Delahogue strenuously opposes the idea, that servile fear, without at least a nascent love of God, will avail with the addition of the sacrament of penance. But he argues that less repentance will avail with this sacrament, than would have sufficed for forgiveness without it. And this is the quid pro quo which the clergy give to the laity. Also the Doctor's arguments imply that it is a privilege to be permitted to repent in this minor degree. He expresses himself as follows. quired, in order that a man may obtain the remission of his mortal sins in the sacrament of penace. This is proved, fourthly, by a theological reasoning, which thus proposes itself: It would be altogether foreign to the truth to say that the condition of Christians is not better by the institution of the sacrament of penance than that of the Jews was under the old law: but the latter must be admitted, if perfect contrition be necessary to obtain the remission of sins in this sacrament, forasmuch as the Jews were absolved by that contrition from mortal sins, without the observance of that outward ceremony. Dr. Delahogue admits that there is no mention of the sacrament of penance in the writers of the two first centuries. Treatise on the Sacrament of Penance, p. 12. You will object, thirdly, that in the first and second centuries of the church there was no mention of the sacrament of penance for blotting out sins, and, therefore, that it was then unknown. Ans. I admit the antecedent, but I deny the consequence. In the first place we rarely meet with documents of the things which appertain, to these ages; and we must not suppose that every thing is denied which is not mentioned; especially since the thing we are now treating of is established by indubitable argu ments. Secondly, More than one reason can be assigned for this silence respecting the sacrament of Tractatus, &c. p. 12. Objicies 3o. In primo et secundo ecclesiæ sæculo, nulla fit mentio sacramenti pœnitentiæ ad delenda peccata. Ergo tunc ignotum fuit. Res. Esto antecedens. Nego consequentiam. 1o. Rarissima occurrunt documenta, de iis quæ ad primas illas ætates pertinent; et existimandum non est id omne negari quod siletur, præsertim ubi res de qua agitur certissimis constat argumentis. 2o. Hujus silentii de sacramento pœnitentiæ non una afferri potest ratio 1°. Ut plurimum S. S. |