d were bound to give notice
within twenty-four hours of every birth which occurred; the parish clerks
were as regularly to record every such addition to the population, and
the authorities to see that Catholic baptism was administered in each
case with the least possible delay. Births, deaths, and marriages could
only occur with validity under the shadow of the Church. No human being
could consider himself born or defunct unless provided with a priest's
certificate. The heretic was excluded, so far as ecclesiastical dogma
could exclude him, from the pale of humanity, from consecrated earth, and
from eternal salvation.

The decrees contained many provisions which not only conflicted with the
privileges of the provinces, but with the prerogatives of the sovereign.
For this reason many of the lords in council thought that at least the
proper exceptions should be made upon their promulgation. This was also
the opinion of the Duchess, but the King, by his letters of October, and
November (1564), expressly prohibited any alteration in the ordinances,
and transmitted a copy of the form according to which the canons had been
published in Spain, together with the expression of his desire that a
similar course should be followed in the Netherlands. Margaret of Parma
was in great embarrassment. It was evident that the publication could no
longer be deferred. Philip had issued his commands, but grave senators
and learned doctors of the university had advised strongly in favor of
the necessary exceptions. The extreme party, headed by Viglius, were in
favor of carrying out the royal decisions. They were overruled, and the
Duchess was induced to attempt a modification, if her brother's
permission could be obtained. The President expressed the opinion that
the decrees, even with the restrictions proposed, would "give no
contentment to the people, who, moreover, had no right to meddle with
theology." The excellent Viglius forgot, however, that theology had been
meddling altogether too much with the people to make it possible that the
public attention should be entirely averted from the subject. Men and
women who might be daily summoned to rack, stake, and scaffold, in the
course of these ecclesiastical arrangements, and whose births, deaths,
marriages, and position in the next world, were now to be formally
decided upon, could hardly be taxed with extreme indiscretion, if they
did meddle with the subject.

In the dilemma to which the D