outer conditions, lost its spontaneity, becoming self-conscious and critical. Italy after 1525 became what the Moorish wars had made Spain, sullen in temper and jealous in disposition; she imitated Spanish methods and developed the Inquisition; in Rome, once careless and happy, the Holy Office was founded.
One of the earliest fruits of this change of feeling was the revival of Scholasticism and the increased influence of the Spanish mind upon the Italian. This revived Scholasticism, which was bred mainly in two Orders, both of Spanish origin, the Dominican and the Jesuit, and introduced by them into schools and universities, pulpits and Courts, learning and literature, was used to prove the necessity of the Church to religion, of the Pope to the Church, and of all three to society and the State. It had the learning which the Renaissance created, but was without its knowledge of antiquity, its sympathy with it, or its belief in finding there virtue and truth. Its purpose was indeed quite specific: to prove not that the Church was the mother of culture or mistress of art, but that she was the sole possessor of truth, the one authority by which it could be defined, authenticated, and guaranteed. The line of defence was bold: the Church was the creation of God, its government His express design, its rulers instituted by His immediate act. Secular rulers were but mediate creatures of God, appointed through the people and responsible to them; but spiritual rulers were His immediate creation and responsible to Him alone. And since the Church was the sole custodian of truth, it was not permissible to seek it without her or outside her; to profess to have found it independently was to be heretical; to obey what had been so found was to fall into the deadliest schism. The argument may have been narrow, but it was clear and strenuous; it may not have converted opponents, but it convinced friends. The Church became conscious of her mission; she was the guardian of thought, the guide of mind. She alone could judge what was truth and what error, what men ought to do or ought not to know. And as she believed so she acted, with results that are broadly written upon the face of history. The new Scholastics converted their own Church from the Catholicity which encouraged the Renaissance to the Romanism which suppressed its thought.
This, then, is what we have now to see; and so we resume our discussion of the thought which, as it faced the second quarter of the sixteenth century, began to feel the creeping shadow of the future. The change came slowly-for mind loves a violent catastrophe as little as nature -still it came and was marked by the rise of physical in succession to metaphysical speculation. The Neo-Platonic school had tended to a mystical and allegorical conception of the world, which implied a doctrine of the divine immanence and looked towards Pantheism. The Aristotelians, on the other hand, emphasised the ideas of cause and Creator,
