The noticeable feature of all this irruption of the _cacoëthes scribendi_ was the direct appeal to the Bible for the settlement not only of strictly theological controversies but of points of social and political ethics also. This practice, which even to the modern Protestant seems insipid and played out after three centuries and a half of wear, had at that time the to us inconceivable charm of novelty; and the perusal of the literature and controversies of the time shows that men used it with all the delight of a child with a new toy, and seemed never tired of the game of searching out texts to justify their position. The diffusion of the whole Bible in the vernacular, itself a consequence of the rebellion against priestly tradition and the authority of the Fathers, intensified the revolt by making the pastime possible to all ranks of society. FOOTNOTES: [14] See Appendix C. [15] We use the word "due" here for the German word _Gült_. The corresponding English of the time does not make any distinction between _Gült_ or interest, and _Wucher_ or usury. [16] Hochstraten was one of the great adversaries of Reuchlin. [17] "An den Christlichen Adel deutscher Nation." CHAPTER IV. THE FOLKLORE OF THE REFORMATION. Now in the hands of all men, the Bible was not made the basis of doctrinal opinions alone. It lent its support to many of the popular superstitions of the time, and in addition it served as the starting point for new superstitions and for new developments of the older ones. The Pan-dæmonism of the New Testament, with its wonder-workings by devilish agencies, its exorcisms of evil spirits and the like, could not fail to have a deep effect on the popular mind. The authority that the book believed to be divinely inspired necessarily lent to such beliefs gave a vividness to the popular conception of the devil and his angels, which is apparent throughout the whole movement of the Reformation, and not least in the utterances of the great Luther himself. Indeed, with the Reformation there comes a complete change over the popular conception of the devil and diabolical influences. It is true that the judicial pursuit of witches and witchcraft, in the earlier Middle Ages only a sporadic incident, received a great impulse from the Bull of Pope Innocent VIII. (1484), to which has been given the title of "Malleus Maleficorum," or "The Hammer of Witchcraft," directed against the practice of sorcery; but it was especially amongst the men of the New Spirit that the belief in the prevalence of compacts with the devil, and the necessity for suppressing them, took root, and led to the horrible persecutions that distinguished the "Reformed" Churches on the whole even more than the Catholic.