Page:A history of the Inquisition of the Middle Ages, volume 3.djvu/624

608 INTELLECT AND FAITH. ineiit of his pledges. In due course, on Ash-Wednesday, February 24, 1513, in the church of the Holy Spirit of Heidelberg, when the concourse of the faithful was greatest, TTirt appeared and repeated the humiliating retraction. So bitter was the trial that he could not repress an ejaculation that it was hard to endure. The Francis- cans had a notary present who recorded officially the whole pro- ceeding, which was forthwith printed and spread abroad so as to publish far and wide the degradation of the unlucky disputant.* Despite the fate of the martyrs of Berne the Dominicans still held out gallantly against the constantly increasing preponderance of their antagonists. I have before me a little tract, evidently printed by a Dominican about this time as a manual for disputants, in which the opinions of two hundred and sixteen doctors of the Church are collected in proof of the conception of the Virgin in original sin. It presents a formidable array of all the greatest names in the Church, including many popes ; and the compiler doubtless felt peculiar pleasure in grouping together the most re- vered authorities of the Franciscan Order — St. Antony of Padua, Alexander Hales, St. Bonaventura, Richard Middleton, Duns Scotus, William of Ockham, Xicholas de Lyra, Jacopone da Todi, Alvaro Pelayo, Bartolomeo di Pisa, and others. In spite of this preponderance of authority the Dominicans had a hard struggle in the Council of Trent, but they possessed strength enough, after a keen discussion, to have the question left open, with a simple confirmation of the temporizing bull of Sixtus IV. Still the con- troversy went on, as heated as ever, causing tumults and scandals, which the Church deplored but could not cure. In 1570 Paul IV. endeavored to suppress them by suppressing public discussion. He renewed the bull of Sixtus IV., pointed out that the Council of Trent permitted every one to enjoy his own opinion, and he allowed learned men to debate it in universities and chapters until it should be decided by the Holy See. All public disputation or assertion on either side in sermons or addresses was, however, forbidden under pain of ipso facto deprivation and perpetual dis- ability. This endeavor to preserve the peace of the Church was as futile as its predecessors. In 1616 Paul V. deplored that, in spite of the salutary provisions existing on the subject, quarrels Kevocatio fratris Yuygandi Yuirt (apucl Trebotes. sine anno).