On the Catholic side, the Jesuits (the Order was founded in 1534, and confirmed in 1540), on the one hand, revived the Pelagian theory of freedom in opposition to the Luthero-Augustinian doctrine of the servitude of the will, and, on the other, defended the natural origin of the state in a (revocable) contract in opposition to its divine origin asserted by the Reformers, and the sovereignty of the people even to the sanctioning of tyrannicide. Bellarmin (1542-1621) taught that the prince derives his authority from the people, and as the latter have given him power, so they retain the natural right to take it back and bestow it elsewhere. The view of Juan Mariana (1537-1624; _De Rege_, 1599) is that, as the people in transferring rights to the prince retain still greater power themselves, they are entitled in given cases to call the king to account. If he corrupts the state by evil manners, and, degenerating into the tyrant, despises religion and the laws, he may, as a public enemy, be deprived by anyone of his authority and his life. It is lawful to arrest tyranny in any way, and those have always been highly esteemed who, from devotion to the public welfare, have sought to kill the tyrant. %5. Skepticism in France.% Toward the end of the sixteenth century, and in the very country which was to become the cradle of modern philosophy, there appeared, as a forerunner of the new thinking, a skepticism in which that was taken for complete and ultimate truth which with Descartes constitutes merely a moment or transition point in the inquiry. The earliest and the most ingenious among the representatives of this philosophy of doubt was Michel de Montaigne (1533-92), who in his _Essays_--which were the first of their kind and soon found an imitator in Bacon; they appeared in 1580 in two volumes, with an additional volume in 1588--combined delicate observation and keen thinking, boldness and prudence, elegance and solidity. The French honor him as one of their foremost writers. The most important among these treatises or essays is considered to be the "Apology for Raymond of Sabunde" (ii. 12) with valuable excursuses on faith and knowledge. Montaigne bases his doubt on the diversity of individual views, each man's opinion differing from his fellow's, while truth must be one. There exists no certain, no universally admitted knowledge. The human reason is feeble and blind in all things, knowledge is deceptive, especially the philosophy of the day, which clings to tradition, which fills the memory with learned note-stuff, but leaves the understanding void and, instead of things, interprets interpretations only. Both sensuous and rational knowledge are untrustworthy: the former, because it cannot be ascertained whether its deliverances conform to reality, and the latter, because its premises, in order to be valid, need others in turn for their own establishment, etc., _ad infinitum_. Every