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examination of the people, all dire ad fidem, quadringenti quinpromised to return to the faith, quaginta in sua pertinacia indurati 450 of them, hardened by the à diabolo permanserunt, ex qui. devil, persisted in their obstinacy, bus 400 combusti sunt in igne, of whom 400 were burnt, and the cæteri patibulis appensi. Idem rest were hanged. The same was actum est in cæteris civitatibus done in the other towns and atque castellis, miseris se ultrd castles, these wretches willingly morti ingerentibus. exposing themselves to death.



Ch. 1215. Innocent 3, 19.

Ch. 1215. Inno. 3, 19. About that time Pope Inno- Per id enim temporis, Innocent 3 (as Sextus 5 relates in his centius 3, Pont. Max. (quemdiploma for the institution of the admodum Sixtus 5, in diplomate festival of St. Peter the martyr) institutionis festi S. Petri marauthorized the Godlike Dominick tyris, memorabat) Divo Dominico to distinguish himself against the auctor fuerat, ut is perpetuis et heretics, by constant preaching concionibus, et disputationum and meetings for discussion, and congressibus, officioque inquisiby the office of the inquisition, tionis, quod ei primùm commisewhich he first entrusted to him, sat, contra hæreticos mirabiliter and that he should either recon- se generet : et vel reverti volentes cile them to the church, if they ecclesiæ conciliaret, vel reverti were willing to be reconciled, or nolentes justà sententiâ percelstrike them with a just sentence, leret. if they were unwilling to return.

A Critical History of the Spanish Histoire Critique de l'Inquisition

Inquisition, by Þ. J. A. Llo- d'Espagne, par D. Jean-Anrente, formerly Secretary of toine, Llorente, Ancien Secrethe Inquisition of the Court, taire de l'Inquisition de la cour, &c. &c. translated from the &c. &c. traduite de l'Espagnol, Spanish Manuscript in the pre- sur le Manuscrit et sous les sence of the author, by Alexis yeux de l'auteur, par Alexis Pellier. ed Edit. "(Paris, Pellier. Second Edition.(Paris, 1818.)

1818.) It is the inquisition which has C'est cette inquisition, qui a ruled in Spain from the year 1481 dominé en Espagne, depuis 1481, to the present day, of which 1 jusqu'a notre siécle, d'ont j'ai undertake to write the history, entrepris d'ecrire l'histoire, tom. tom. 1, p. 140.

1, 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.

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Tom. 4. p. 271. Recapitulation of all the Victims.

Condemned and burnt 31,912 Condamnès brulès en
Burnt in effigy


31,912 Placed in a state of pe

En effigie

17,695 nance with rigorous

Penitenciés avec des punishments

291,450 peines rigoureuses 291,450



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To Cardinal Thomas. Book 11. Lib. 11. Thomæ Cardinale The man's life is approved by

Erasmus. general consent: now this is not Hominis vita magno omnium a slight inconvenience, that so consensu probatur; jam id non great is bis moral integrity, that leve prejudicium est, tantam esse even his enemies can find nothing morum integritateni, ut nec hostes to calumniate.

reperiant quod calumnientur.

To Archbishop Albert.

Alberto Archiepiscopo. I perceive that all the best men Illud video ut quisque vir est are the least offended with his optimus, ita illius scriptis minimè writings.


Book 14 of the Letters. To Car- Lib. 14. Epist. Laurentio Camdinal Laurentius Campegio.

pegio Cardinali. I heard distinguished men of Audiebam eximios viros proapproved doctrine and religion batæ doctrinæ probatæque recongratulate themselves, that they ligionis sibi gratuları, quod in had met with this man's books. hujus viri libros incidissent. VideI saw that whoever was most bam ut quisq esset integerrimus correct in his morals, and nearest moribus, et evangelicæ puritati to evangelical purity, was least proximus, ita minimè insensum offended with Luther. Moreover Luthero. Porrò vita prædica

life was preached, even by batur et ab iis, qui doctrinam non those who were displeased with ferebant. his doctrine.

Book 21. To Peter Barberius. Lib. 21. Petro Barberio.

Would, O Barberius, that the Quæ Lutherus scripsit de tythings which Luther has written rannide, avaritiâ, turpitudine Roconcerning the tyranny, avarice, manæ curiæ, utinam, mi Barand vileness of the Roman court, beri, essent falsa. were false.

The Canons and Decrees of the

most Holy and Ecumenical Council of Trent. Session 14, on Penance.

Sacrosancti et Ecumenici Con

cilii Tridentini Canones et Decreta. Sessio 14, De Panitentiâ. (A Paris. 1823 )

Canon 9.

Can. 9.

If any one shall say that the Si quis dixerit, absolutionem sacrainental absolution of the sacramentalem sacerdotis non espriest is not a judicial act, but a se actum judicialem, sed nudum naked ministry of pronouncing ministerium pronuntiandi et deand declaring that sins are remit- clarandi remissa esse peccata conted to the person confessing, pro- fitenti, modd tantùm credat se vided only he believes that he is esse absolutum ; aut sacerdosnon absolved, -or provided the priest serid, sed joco absolvat ; aut dixdoes not seriously absolve, but erit non requiri confessionem only in joke; or shall say that the pænitentis, ut sacerdos eum abconfession of the penitent is not solvere possit, anathema sit. required in order that the priest may absolve him, let him be accursed.

Sessio 14, De Pænitentia,

Sess. 14, on Penance, chap. 4.

cap. 4.


Contrition, which holds the first Contritio, quæ primum locum place among the said acts of the inter dictos pænitentis actus hapenitent, is grief of mind and ab- bet, animi dolor et detestatio est horrence of the sin committed, de peccato commisso, cum prewith a purpose of not sinning posito non peccandi de cælero. 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 un. dertake 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 be

* docet prætereà, et sides, that it sometimes happens contritionem hanc aliquando chathat this contrition is perfected ritate perfectum esse contingat, by love, and reconciles a man to homineirique Deo reconciliare, God before he actually receives priusquam hoc sacramentum actu this sacrament; this reconcilia- suscipiatur : ipsam nihilominus tion, nevertheless, must not be reconciliationem ipsi contritioni, ascribed to this very contrition, sine sacramenti voio, quod in illa without the wish for the sacra- includitur, non esse ascribendam. ment, which is included in it. But Illam vero contritionem imperit declares, that imperfect con- fectam, quæ attritio dicitur, quotrition, which is called attrition, niam vel ex turpitudinis peccati since it is commonly conceived consideratione, vel ex gehennæ from the consideration of the vile

et pænarum metu conimuniter ness of sin, or from the fear of concipitur, si voluntatem peccanhell and punishment, if it ex- di excludat, cum spe veniæ, decludes the desire of sinning and clarat non solum non facere bomibe accompanied with a hope of nem hypocritam, et magis peccapardon, not only does not make torem, verùm etiam donum Dei a man a hypocrite and a greater esse, et Spiritus Sancti impulsum, sinner, but is also the gift of God non tantum moventis, quo paviand the impulse of the Holy Spi- tens adjustus, viam sibi ad justirit, not yet dwelling in him, but only so far moving him, that the penitent thus aided may prepare for himself the way to righteous

tiam 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.

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quired, in order that a man may obtain the remission of his mortal sins in the sacrament of penace.

ut homo, in sacramento poenitentiæ, peccatorum mortalium remissionem obtinant.

This is proved, fourthly, by a Probatur 4o. ex ratione theolotheological reasoning, which thus gicâ quæ sic proponitur : a vero proposes itself: It would be al

prorsus alienum est dicere institogether foreign to the truth to tutione sacramenti poenitentiæ say that the condition of Chris- meliorem non esse conditionem tians is not better by the institu- Christianorum, ac fuit in veteri tion of the sacrament of penance lege pro Judæis: atqui id cogthan that of the Jews was under noscendum est, si ad obtinendam the old law : but the latter must in sacramento remissionem pecbe admitted, if perfect contrition catorum necessaria sit contritio be necessary to obtain the remis- perfecta, quippe quod Judæi illâ sion of sins in this sacrament, contritione, et absque ullius exforasmuch as the Jews were ab- terni ritûs usu, a peccatis mortasolved by that contrition from libus solvebantur, 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.

Tractatus, &c. p. 12. You will object, thirdly, that Objicies 3°. In primo et in the first and second centuries secundo ecclesiæ sæculo, nulla fit of the church there was no men

mentio sacramenti poenitentiæ ad tion of the sacrament of penance delenda peccata. Ergo tunc igfor blotting out sins, and, there- notum fuit. fore, that it was then unknown. Ans. I admit the antecedent,

Res. Esto antecedens. Nego but I deny the consequence.

consequentiam. In the first place we rarely 1o. Rarissima occurrunt documeet with documents of the things menta, de iis quæ ad primas illas which appertain, to these ages; ætates pertinent; et existimandum and we must not suppose that non est id omne negari quod sileevery thing is denied which is not tur, præsertim ubi res de qua mentioned ; especially since the agitur certissimis constat arguthing we are now treating of is mentis. established by indubitable arguments.

Secondly, More than one rea- 2o. Hujus silentii de sacramenson can be assigned for this si- to pænitentiæ non una afferri polence respecting the sacrament of test ratio lo. Ut plurimum S. s.

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