When the Reformation plunged the Church into a struggle for life, of which no man might foretell the result, there arose a demand for sharper measures of repression. The dogmatizer or heresiarch--he who not only condemned his own soul to perdition but sought to carry others along with him, by disseminating his pestiferous doctrines--might recant and make his peace with God, but not with God's earthly ministers. Simancas well expresses the hatred intensified by fear, which was aroused by the teachers of the new doctrines. The heresiarch, he says, the master of errors, is to be relaxed and, under no circumstances, is to be received back into the Church. He is unworthy of pardon who has led others into error, like a murderer who has slain many. He is a crafty homicide, who daily sheds the blood of souls. He who teaches heresy slays, not with the sword, but with the poison of his doctrine; he kills not the body but the soul, not with temporary but with eternal death, wherefore he is worthy of the severest punishment. And, of all others, the teachers of the Lutheran heresies are in no way to be pardoned.[586] [Sidenote: _HERESIARCHS_] Yet the Church had always professed to welcome to reconciliation its erring children, who renounced their errors and begged for mercy, provided they were not relapsed, and the Inquisition from its inception had acted on this principle. On this were based the powers deputized to it and when, in 1558 the discovery of the Protestants of Valladolid was so exploited as to throw Spain into agitation, and it was desired to make an example of Doctor Agustin Cazalla, some further grant of faculties was felt to be necessary. Paul IV was nothing loath. In 1555 he had apparently desired to show that Rome was not to be outdone by Geneva in persecuting rigor and that, if Calvin in 1553 had burnt Servet for denying the Trinity, he could be equally zealous for the faith. By the bull _Cum quorundam_ he decreed that all who denied the Trinity, the divinity of Christ, his conception through the Holy Ghost, his death for human salvation, or the perpetual virginity of the Virgin, and who did not confess to inquisitors and abjure their errors within three months, and all who in future should maintain those heresies, should be treated as though they were relapsed and as such should be forthwith relaxed to the secular arm.[587] Having thus extended the catalogue of unpardonable heresies, he was quite ready to grant the additional powers sought by the Spanish Inquisition. By a brief of January 4, 1559, he bestowed on the inquisitor-general and Suprema a faculty to relax all heresiarchs and other heretics, even though they were not relapsed, and though they desired to abjure their heresies, when it was believed with verisimilitude that the abjuration was not sincere but was only to escape punishment.[588] This was, in fact, no more than the power assumed in the Instructions of 1484, but under it, as we shall see