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was over 1,400 paces long. By May, 1628, the construction of the mole was so well advanced that an English relief fleet was unable to enter the harbor. Meantime Rochelle was famishing. Everything edible was devoured, even boiled parchment. Finally, on Oct. 28, 1628, the city surrendered. Its privileges were abolished, its property was attached to the royal domain, its walls were leveled, and the Roman Catholic religion was restored within it. But Richelieu's opposition had been purely political. Freedom of worship was still left to the Protestants.

Under the active commercial policy of Colbert Rochelle shared with all the Huguenots of France in the prosperity of the times. It had important commercial connection with the French colonies in America, with Santo Domingo, and the West African coast. But the revocation of the Edict of Nantes (q.v.; also see NfmEs, EDICT OF) in 1685 was a blow from which it never recovered. It is estimated then to have lost 5,000 inhabitants. So low did it sink that even during the French Revolution and Napoleonic wars it had almost no history. To-day it is a dull provincial town engaged in the fisheries and having some South American trade. See HUGUE-

NOTS; RICHELIEU; and ROHAN, HENRI, DUC DE. JAMES WESTFALL THOMPSON.

1905; and the literature under HDOUENOTs; RICHELIEU; and RoHAN, HENRI.

ROCHET. See VESTMENTS AND INSIGNIA, ECCLESIASTICAL.

ROCK, DANIEL: Roman Catholic; b. at Liverpool Aug. 31, 1799; d. at Kensington, London, Nov. 28, 1871. He was educated in the English College, Rome; was ordained priest in 1824; served at St. Mary's, Moorfields, London, 1825-26, then at the Bavarian Chapel in Warwick St., 1826-27; was domestic chaplain to the earl of Shrewsbury, 18271840; then pastor at Buckland, near Farringdon; and, on the reintroduction of the Roman Catholic hierarchy, canon of Southwark, 1852-54. He was an eminent antiquarian, and wrote, Hierurgia, or the Sacrifice of the Mass Expounded (2 vols., London, 1833); Did the Early Church in Ireland acknowledge the Pope's Supremacy? (1844); and The Church of our Fathers, as seen in St. Oamond's Rite for the Cathedral of Salisbury (3 vols., 1849-54).

BIBLIOGRAPHY: J. Gillow, Literary and Biographical History . . of English Catholics, v. 436-437, London and New York, n.d.; DNB, xlix. 75-76.

ROCK, JOHANN FRIEDRICH. See INSPIRED, THE.

B. in Friesland c. 1490; d. in East Friesland c. 1535. He belonged to the Brethren of the Common Life (see COMMON LIFE, BRETHREN OF THE) as their most eminent member and the most conspicuous personal force, and was connected with the school they

had established under the patronage of St. Jerome. Nothing is known of his early life, neither the exact time nor place of his birth. He first comes into public note as rector of the school named above, and was held in high esteem for piety and learning. He was no stranger to humanistic efforts, nor to the movements that preceded the Reformation, especially as exemplified by Weasel. Whether Rode made the acquaintance of Weasel, who died in 1489, and so received some incitation from him directly, is not ascertainable. At all events he was acquainted with Wessel's widely diffused, much read and esteemed, influential writings. In this situation Luther's advent was hailed with joy. His theses were circulating in that region as early as 1518, while his books found ready sale despite of or perhaps because of much vehement zeal on the opposing side (Erasmus, Epist., cccxvii., May 18). The contest was also greatly reinforced by Luther's pupils, as by Henry of Ziitphen (see MOLLER, HEINRICH).

The Lutheran movement at Utrecht had begun in 1520, through the efforts of a Dominican, Worte (Walther), who preached in Delft against the indulgence bestowed by the pope in favor of St. Lawrence's Church at Rotterdam. He was joined by Master Friedrich Hondebeke (Canirivus); Georgius Saganus, a scholastically cultivated man, with whom Rode subsequently journeyed to Germany; and the youthful Johannes Ssrtorius, or Snijders. Their most important fellow-combatant was Cornelis Henriks (Hinrichson) Hoen (Honius), advocate in the court of justice at The Hague; but Rode was the movement's leading spirit. Hoen objected to the Roman doctrine, deviating, however, from Weasel in construing the words of institution, which Hoen explained: "this is a pledge, the symbol of my body; it signifies my body." On all sides, however, there was a desire for Luther's view, upon which rested all decisions as to Scripture. Rode was sent to ask from Luther a decision upon this matter and to request him to edit the writings of Weasel. In spite of all researches, there is still debate as to the year when Rode was at Wittenberg. The majority favor 1520-21; Moller and Loofa, 1522. After visiting Luther, Rode made a journey by way of Basel to Zurich, to confer with Zwingli. In 1522 he was condemned at home on the ground of his Lutheran doctrine.

Leaving the Netherlands, Rode returned to Basel some time before Sept. 1, 1522, his immediate purpose being to supervise the issue of Weasel's Farrago, which appeared in Sept., 1522. Rode could not continue at home by reason of the hostile state of mind there. So early as 1523, two Auguatinians were executed; also two young lads, Henricus Voea and Johannes Esch. The new bishop, Henry of Bavaria, continued the persecution with greater vehemence. Johannes Pistoriue, a pupil of Rode's, was executed Sept. 8, 1525.

At this period Rode was in Strasburg with Butzer, as witness the latter's letter to Martin Frecht, a document of much significance in connection with Butzer's attitude toward Rode and with the controversy over the Lord's Supper. In this the following passage occurs: