fundamental principle. Many no doubt were in frequent and friendly correspondence with the Reformers; but it must be borne in mind that the line of division between the Protestant bodies and the Church was very gradually determined, and that men long hoped for a speedy settlement of the existing divisions. Here again Sadoleto's letter illustrates their position. He recognises the existing evils in the Church, and will even grant that there are serious doctrinal errors; but even so, the evils of separation are greater; and to depart from the unity of the body of Christ is to court destruction. "Let us enquire and see which of the two is more conducive to our advantage, which is better in itself, and better fitted to obtain the favour of Almighty God: whether to accord with the whole Church, and faithfully observe her decrees and laws and sacraments, or to adhere to men seeking dissension and novelty. This, dearest brethren, is the place where the road divides: one way leads to life, the other to everlasting death." The letter is worthy of its occasion: so is the answer which it called forth from Calvin.
The failure of the Consilium de emendanda Ecclesia, the death of Clement VII, and the secession of CarafFa, had dashed the reformers' hopes; but they did not lose heart. Contarini was still their leader; and it was probably on this account that he was sent as papal legate to the Colloquy of Ratisbon in 1541, whence he kept up a correspondence with Pole, Morone, and Foscarari, afterwards Bishop of Modena. For a time all went well, and an agreement was come to, not indeed without great difficulty, upon the point of Justification. But neither side really trusted the other; and Contarini himself was jealously suspected by many members of the Curia. Consequently, the effort (the last real effort to conciliate the reformers) came to nothing; Contarini returned in deep sadness to Italy, and died the year after at Bologna. His place as leader of the movement was taken by Reginald Pole, whose house at Viterbo, whither he went as papal governor in 1541, became their headquarters. Here met together for prayer and study Giberti and Soranzo, the former bishop of Verona, the latter before long of Bergamo, Flaminio, Luigi Priuli, Donato Rullo, Lodovico Beccatello, and others. It was probably Pole's influence which kept Flaminio from seceding to the Lutherans. Not less was his influence with Vittoria Colonna, to whom he was greatly devoted, and who found in him a wise spiritual guide when many others seemed to have gone astray. It was he who advised her to believe that we are justified by faith only, and to act as though we were to be justified by our works.
Little by little their hopes faded. At the Council of Trent, indeed, Pole was one of the Legates, and there were not a few Bishops and theologians who were with him in the matter of Justification. But it soon became clear that the Council and Curia were against him, and Pole left Trent before the decree on the subject was actually made. He relapsed into silence, waiting, and advising his friends to wait, for a more
