SECT. II. General Reflections on this Roman Creed.

IT seems they that framed and impo­sed these new Articles, were afraid they should not hold fast enough the Consciences of men, and therefore Pope Pius obliged them to swear; a sim­ple Profession would not be sufficient to enslave the Minds of Christians, and bind upon them this heavy Burthen, a formal Oath, as we see is contrived, and so the Bull calls it, forma juramenti. And whereas men make Confession of the Christian Faith freely and out of choice, as that that will be infinitely be­neficial to them: They must swear to the Roman Faith to secure themselves from persecution.

I know that some of the opinions of this Roman Creed were prest before upon the Western World by Inquisiti­on and Fire and Sword, and that most of them had been gaining ground up­on the persecuted opposers, about five or six hundred years: But they never became a Creed imposed with an Oath, [Page 10]necessary to all mens salvation, till this Council and Pope did make them so. And we find about the beginning of this Council under Paul III. in the year 1546. that when the Fathers made profession of their Faith, according to the Roman Creed as they call it. Sym­bolum quo sancta Romana Ecclesia utitur. Sess. 3. that they said nothing but the Nicen Creed, this new one not being yet hatcht. Nay, even now in their publick Worship, and when they Baptize (as con­scious of the Novelty of the Tridentine Faith) they only use the three Catholick Creeds; the new one is not mentioned, but reserved to persecute Hereticks withall, that is to damn and to destroy the Enemies of the might and grandeur of Rome.

For it is to be noted, that all these New Articles are so contrived that they all manifestly make for the advantage of the Roman Church. They establish its uncontrolable dominion over Mens Consciences; they stretch and assert its power over all persons and in all cases; and they bring great profit to the Ro­man Clergy. Here you find nothing that glorifies any of Gods Attributes; [Page 11]nothing to magnifie or explain the My­steries of our Redemption; nothing that can engage men to serve and love God better; nothing to encrease the hopes or settle the peace of Christian souls: All of it is nothing but the founding of the Roman Empire, the Canonizing of those Means whereby the Pope and his Clergy should reign and abound in wealth.

Accordingly this Faith is not propa­gated or maintained (as the Christian was) by the humility, meekness, and patient sufferings of its Preachers and Professors, but by craft and policy, by might and violence. Not by the de­monstration of a a divine power in the working of Wonders and Miracles openly before all the world: But by such pretended feats, as many among themselves are ashamed to mention and to own. These 500 years and up­wards they have filled their Books with wondrous Stories to back those their new devices which are neither Primi­tive nor universally received, neither contained in Scripture, nor the ancient Creeds. And these their Miracles are for the most part so ill contrived, so absurd, [Page 12]so private and obscure, so ill attested, that they confute themselves, and prove no­thing but the ungroundedness of those Doctrines, and badness of that Cause whose interest they are brought to main­tain.

SECT. III. That this New Creed makes the distinction betwixt Papists and other Christians.

THis Creed is the unpassable Gulf fixt betwixt Popery and the Re­formation, and hath widened the breach, never to be made up, betwixt the Ro­man Church and all other Christian Churches. It is not now, as before the Council of Trent, when many lived in the Roman Church, hoping and endea­vouring to rectifie what was amiss, and without owning its errors; Now those errors are become Articles of faith, decla­red necessary to all mens salvation, and men must make a publick profession of them, and solemnly swear to them. And it is become a common Maxim, and a Prin­ciple on which they ground their pro­ceedings against Dissenters. Dubius in [Page 13]fide censetur haereticus, that he is counted an heretick that doubts in matters of Faith. You may not question; not so much as hesitate about any Point in the New Articles; neither may you inter­pret them, or seek to give them a com­modious sense, as the Bishop of Con­dom hath endeavoured to do, to make them plausible; the whole Creed and Oath must go down, in the Popes sense that imposed it, be it what it will. So that except a man truly and thoroughly can believe all this, he cannot, with any Conscience, any ways comply with the Church of Rome, or remain in its Com­munion: And all the guilded words and promises of the Popish Clergy to them they would seduce about tolera­ting different opinions, and leaving them to themselves; are (as appears by this Bull and Creed) but pious Frauds, and down-right lies.

Upon these New Articles of Faith is grounded the Worship now used in the Church of Rome: Whoever believes them not, must needs look on the Mass and other Popish devotions with great horrour and abhorrency, and own it his duty to die, rather than joyn with [Page 14]them in what is so contrary to true Re­ligion, and so dishonourable to his God and Saviour. So that the Points of this New Creed are the touch-stone and trial of a Papist, and stand as a Partition-wall betwixt him and a Pro­testant. Whence I desire it may be considered, how unjust and injurious they are to the Church of England and its Conformable Clergy, that charge It and Them with being Popish, and Po­pishly affected. Some, no doubt, (as we have seen by experience) do it with evil designs, and will do it in spight of all evidence to the contrary; and to them nothing is to be said, but God convert them. Others that may be im­posed upon, will perhaps be satisfied when they consider, 1. The constancy of our Clergy in professing that Wor­ship and Doctrine for which our Re­formers died Martyrs, even in those days when they themselves were perse­cuted, exiled, and ruined for it, and had all the provocations imaginable to pass over to Rome, if they had had any inclination towards it. 2. Or when they acquaint themselves with the many and most learned Writings of our [Page 15]Doctors of all Ranks, against Romish Errors and Superstitions, so strong, so convincing, that none can read them with any attention, and remain unsatis­fied in any Point wherein Protestants do differ from Rome. 3. Or lastly, If they will but compare the declared and avowed Doctrines of our Church, as they are contained in the Common-Prayer-Book, and the 39 Articles, with either the Canons of the Council of Trent, or in short with this Roman Creed. For then they shall see, not only, that we hold none of these Te­nets, peculiar to the Church of Rome, and contrary to Gods word: But that our Doctrines and Perswasions are di­rectly opposed to them.

As for those that make Popery to consist in two or three Ceremonies or indifferent Rites, they much mistake the matter; and they must be mightily in love with Ignorance and Scruples, that cherish such thoughts, and will not read what will inform them better. Any Reformed Church might as well be char­ged with what any man shall please, for some of their Customs and Orders will be found to resemble those of the Jews, [Page 16]Pagans, Mahometans, or Socinians. And where the differences are so many, so great, so just, and material, as be­twixt us and the Church of Rome, it is strangely unreasonable to expect that we should go naked, or walk upon our heads, for fear of doing any thing that the Papists do.

It is much more to be feared lest the want of Order and Decency, of Creeds and Forms of Divine Worship, and ad­ministring the Holy Sacraments, should open an easie entrance for the Roman Innovations to come in, where there is a great confusion, and a great latitude, and nothing fixt and establisht in op­position to them, than that we, who in the Conformity of our Confessions of Faith, and of a pure and holy Wor­ship of God alone through our Lord Jesus Christ, hold a constant and avow­ed Communion with all Reformed Churches, and all Christians that keep to the Primitive Rules, should break our ties, and break over those bars and inclosures wherewith we have sepa­rated our selves from Popery, and ex­cluded it from mixing with us.

The Church of England hath not made any thing necessary to Salvation, but what God hath declared so to be, and hath imposed upon the People no controverted or doubtful Doctrines, no­thing but what all true Christians own­ed in all places, and all times, so that it hath given provocation to none, but to such as own the New Creed of Pius IV. to separate from her Communion: But the Church of Rome hath made to be Faith absolutely necessary to Salva­tion, that which was not so before, that which God no where revealed in his holy Word, and that which is in many things contrary to it, and to the true Catholick saith of all Chri­stians.

And who that believes Jesus Christ to be that Great Prophet who revealed to us the whole Counsel of God, and is alone to be heard as the only Author and finisher of our Faith, can swear an indefinite obedience to the Pope, and make it part of his belief that he em­braceth all the Traditions of the Church of Rome, (which they themselves can­not number) and receives all the defini­tions and declarations of her Councils, [Page 18]especially that of Trent, and believes her to be the Mother and Mistris of all Churches, which is apparently false? Who that believes them accursed that shall add any thing to that Faith which our Blessed Lord and his Apostles preached, can now make part of it, that Christ is truly sacrificed in the Mass for the Living and the Dead; that he is wholly contained under either species in the Sacra­ment; that there is a Purgatory, where Souls are relieved by what the Living do here for them; That the Saints must be prayed to, and that due Worship must be given to their Relicks and Images; and that Christ left to his Church a power of granting salutary indulgences to such as would purchase them, as we see by their practice? This is a Faith so new, so strange, so different from the Christian, so contrary to it, that any man that shall compare both, and be persuaded, that it is part of that highest honour which belongs to God alone, that all his Dictates and Declara­tions should be received with an hum­ble submission of our understanding, and an entire faith, will die (as Millions have) rather than make profession of this Roman Creed, Joh. 2.9. Whosoever [Page 19]transgresseth, (or goeth beyond) and abideth not in the doctrine of Christ, hath not God. The Doctrine of Christ we have in the Gospel, of which the sum is contained in the Christian Creed. It declares the glorious Attributes of God, his wonderful works of power and mercy; what great things he hath done for us, what more he will have us to expect from him; and all to en­gage us Religiously to serve and love him alone, and own him for our Su­preme Lord by an holy Worship and Obedience. The Doctrine of Rome doth only set forth the unlimited power and dominion of the Pope and his Church over the souls and consciences of men, and the means of seizing on their Wealth, by selling the Mass Sa­crifice, and the indulgences, by taking the Offerings of the Images and Shrines, and drawing Souls out of Purgatory. The Popes Crown and the Monks Belly is the sum of all, and the crime of us Hereticks is the speaking against either, or the not believing what makes for them, as much as we believe in God.

For this were the Cruelties and In­quisitions of the Roman Church [Page 20]invented, and exercised against all Christians, whose knowledge and Con­science would not permit them to pro­fess this new and unchristian Faith: But from this it is apparent we dissent, not out of peevishness or humour, or a stubborn temper, but upon the account of obligations and duty to our God and Saviour, whose true Religion (I hope) we shall constantly own and profess, whatever we suffer for it.

SECT. I. Of their many Consecrations.

THeir Consecrations are much to the same purpose, they mightily abuse the holy duty of Prayer, and at­tribute to every toy they have a fancy for, as much sacredness and vertue as to any divine Ordinance or Christian Sacrament. With their holy Water, they sanctifie every thing, and are blest themselves perpetually with it, living, and dying, and even after their death, when betwixt the hands of a deceased man they put a Cross upon his breast, and every foot dash him with holy [Page 25]Water, as is appointed in the Ritual. And no wonder, for it is consecrated, to drive away devils, diseases, and all evils; to have the vertue of divine bene­diction, and the effects of divine grace. And they pray that the holy Salt, which is its great ingredient, may pro­cure to them that receive it, perfect health of soul and body, and freedom from the wiles and temptations of the devil. Every thing, and more than we can ex­pect from the holy Communion. Ʋt efficiaris sal exorcizatum in salutem credentium, & sis omnibus sumentibus te sanitas animae & corporis, &c. Their ho­ly bread, pain benit, they bless, to be likewise to them that taste of it the sal­vation of soul and body, and a safeguard against all dangers. And even the bles­sed Candles, where ever they are lighted, are to fright and expel away the Prince of darkness and all his Angels. The same is to be done by their holy Oyl and Incense. All their holy Garments and Church-Utensils are blest much in the same manner, and to the same pur­pose.

We find them praying, that the little Boxes for Relicks, or other consecrated [Page 26]things, may receive the dew of heavenly grace. Also that their Bells may do great feats, and that the dew of the Holy Spirit may be poured on them. Hoc tin­tinabulum sancti spiritus rore perfunde. They also Exorcize the Chrism for their many Unctions, and having purged it from the Devils that were bathing in it, pray that it may become to all that are anointed therewith, the adoption of Sons by the Holy Ghost, and that the mix­ture of it may be to them a sure and salutary defence and propitiation for ever. —Ʋt omnis virtus adversarii, omnis exercitus diaboli, omnisque incursio & omne phan­tasma satanae eradicetur & effugetur à te, ut fias omnibus qui ex te ungendi sunt in adoptionem filiorum per spiritum san­ctum, &c.

Much more as bad or worse might be transcribed out of their Pontificals and Rituals, but it would be endless; and endless to shew all their Ceremonies for the Apparel and Ornaments of their Priest, Altars, Images; for their vari­ous Postures and Motions, for all their Ablutions and Purifyings, and the con­secrated tools and toys they imploy in their ministrations, all which far exceed [Page 27]what was appointed by Moses in the Worship of the Jewish Tabernacle. This is only that they who are not ac­quainted with their Books may see how contrary is the Roman Worship to the simplicity and spirituality of true Christianity; how much Gods holy Name and Religion are abused by the absurd Prayers and impious Exorcisms and Consecrations of the Popish Litur­gies; and how thankful we ought to be that we can worship God in the beau­ty of holiness, without such heaps of Superstitions.

SECT. II. Of their Mass.

THeir way of celebrating the Lords Supper is become so un­like the sacred institution of it, and so dishonourable to its blessed Author, that Christians of other Communions tremble, and are seized on with horror when they consider the Blasphemies and Idolatries contained in the Doctrine and Worship of it. And accordingly they of Rome have prest it these four [Page 28]hundred years with the greatest rigour, and made it the touch-stone and gin, whereby to know and to katch Dissen­ters. To have a Christ made of Bread, as their Creed and Tridentine Canon absolutely declare, against the evasion of Bellarmine and others, who ashamed of it, would make it to be a a Transubstantiation adductive. Contrary to what their Church hath determined, that the whole substance of the bread is changed into the whole substance of Christs body: is a strange account of the Hy­postatical Union and of the Incarnation of our Blessed Saviour, and much to his dishonour. As also to have their Christ appear, notwithstanding all the Pagean­try of the Mass, in circumstances of the greatest weakness and destitution. So that he must be carried, and lock'd, and cleansed, being in danger of falling to the ground, of being lost, of being mouldy and corrupted, of being eaten by Dogs or Vermin, and even abused at the Devils pleasure to Sorcery and Witchcraft. What a contempt doth this reflect on the Lord of Glory, who once indeed abased himself for us very low: But now fitteth on the [Page 29]right hand of the Majesty on high.

The Consecrated Wafer, which they call the good God, their Creator, and their Saviour, they daily adore as such, and that with a most profound and solemn Worship: both at the Altar, the Priest, and all the people; and abroad when it is carried about, to the great terrour and danger of all that are not of their persuasion. And this they constantly do, when even according to their own Principles, they never have any cer­tainty that Christ by Transubstantia­tion is present, under the species. For, want of Intention in the Priest that con­secrates, or in them that ordained him, marrs the efficacy of the consecrating words, frustrates the expectation of the Worshipper, and makes them all Ido­laters.

It is further intolerable in this one part of their Worship, that they sacri­legiously take the Sacred Cup from the People, who are put away with a sip of the ablution Wine, wherein the Priest washeth those fingers of his that touched the Host.

And then, that their eating of Christ in the Mass they make to be a true [Page 30]propitiatory Sacrifice for the sins of the living and the dead, as is at large asser­ted in the sixth Session of the Council of Trent; wherein ends the whole de­sign of all their impious absurd devices in this Point. They make Christ to sacrifice him; and they sacrifice him to gain Money by it. And how much this derogates from that all-sufficient never to be repeated Sacrifice of Christ on the Cross, (as St. Paul shews at large in Epist. ad Hebr.) is sadly appa­rent. But on these things I am not to enlarge. This is enough to shew the irreconcilableness of our conscience (persuaded as it is) with their way of daily Worship.

SECT. III. Of their Worship to Images and Saints.

WHerein is also very offensive to us, that notwithstanding God's express command of not worshipping any Images of any thing in heaven, or under heaven, they publickly and con­fessedly render to the Cross, and to the Images of the ever Blessed Trinity, [Page 31]that highest worship of Latreia, which they themselves own to be due to God alone. And that to the Images of Saints, they give such Religious respects and services, as that nothing more of outward Worship can be paid to God himself. They carry them about in pomp with Hymns and high Celebra­tions; they burn Candles to them, and to them make Offerings; they kiss them, they burn Incense to them; they kneel and prostrate themselves before them, and before them make their Vows and Prayers; going to visit them in long Pilgrimages: and from them, and what they represent, expecting all sorts of blessings. All this is to be seen, not only in the practice of vulgar supersti­tious People: But also in their Ru­bricks and Liturgies, and their daily publick Worship, performed by their grave and devout Clergy. And that the evil of this may not be seen by the com­mon sort of people, they keep under a Bushel, under severe restraints and pro­hibitions, the light of Gods Word, which in many places would shew them, how provoking and odious such a Worship is to God, who declares [Page 32] Isa. xlii. 8. I am the Lord, that is my name, and my glory will I not give to another, neither my praise to graven Images. And in such Books of in­struction and devotion, as are used by the People, they take out of the Ten Commandments the second, wherein God expresly forbids their practice, ap­propriates to himself all Religious Wor­ship, and declareth himself highly Jea­lous of it.

Further, Whereas God who is infi­nitely exalted in a Throne of Glory and Dominion, above the highest creatures, is also infinitely good and beneficent, and so not only requires, but also infinitely deserves all the Reli­gious love and services our hearts are capable of, having given us our being, and all things that we either enjoy or hope; and even given us his own dear Son, when no Saint sued for it in behalf of Mankind, and made him do all that was to be done for us, even die, and bear the sorrows and shame of the Cross, that we might say with the Apostle, Rom. viii. 32. He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely [Page 33]give us all things? When God hath done all this; and his blessed Son our dear Redeemer hath merited for us all that we can want, and commanded us to bring to him all our Requests and Petitions; Telling us, that it is by him alone we must have access unto the Fa­ther, and that he alone can save them to the uttermost that come to God by him, being ever living to make Inter­cession for them. When thus God hath done all that could be done, that we might be obliged to none but to him, and have dependence on none else, is it not strangely ungrateful and provoking, to see men seek for thou­sands of Mediators, and Friends in the Court of Heaven to speak and plead for them? As if either God were averse to hear their Prayers, or the Intercession and Merits of our Blessed Saviour were not sufficient to prevail, but in conjunction with those of the Saints.

For so we find in most of their publick Prayers that they offer them in the name of all, or of some particu­lar Saints, and expect for their sakes to be heard, confiding much in their [Page 34]Merits and Mediation: And very fre­quently mentioning them to God, as motives why he should grant their Pe­titions. Numberless are the places where these, or the like expressions are used. Ʋt ejus sancti cujusdam fulti patrociniis ad coelestia regna merea­mur pervenire. Ʋt sanctis tuis interve­nientibus, digneris, &c. ut cujus natalitia colimus, ejusdem protectione gaudeamus, &c. Beatorum N. N. nos festa tueantur, & corum commendet oratio, &c. Ejus inter­cedentibus meritis, ab omnibus nos ab­solve peccatis, &c. The absolution of Penitents on Maundy Thursday may serve for all. Precibus & meritis Beatae Mariae semper virginis, Beati Michaelis Archangeli, &c. In English thus: ‘God Almighty pity, pardon, and save you, by the Prayers and Merits of the blessed Virgin Mary, of St. Michael the Archangel, of St. John the Bap­tist, of the holy Apostles Peter and Paul, and of all the Saints.’ Amen.

And so according to these great be­nefits they receive (as they think) by means of the Saints, they make to them suitable returns: having invented many ways to requite their obligations, and [Page 35]making them sharers with God in all their religious respects; of which take these instances. In their daily Masses they make their Confession to the Saints as to Almighty God, (see their Confi­teor) they frequently mention the me­rits of the Saints, especially of those whose Reliques are under the Altar; they profess in the Communion to vene­rate the memory of all Saints, and for their sakes, in the Post-Communion de­sire in several forms, that their oblati­on of Christ may be acceptable to God; or salutary to them, or the like. And whereas they declare that the honour of a sacrifice is peculiar to God alone, and is by them reserved for him: Yet we find that they cannot forbear to bring in the Saints for a share. In the form of Intention, before the Mass, The Priest professeth to offer that, and all other Sacrifices, with all the good Works, Merits, Prayers, and Praises in Heaven and Earth, in memory of our blessed Saviours Passion, and to the honour and exultation of the blessed Virgin, and of all heavenly Angels and Saints. — Ad laudem quoque & exultationem Beatissimae Virginis Mariae, coelestiumque [Page 36]Angelorum, sanctorum atque sanctarum, & signanter, N. N. & aliorum sancto­rum. — Nunc & semper, hoc & omnia alia sacrificia, officia, orationes. — Sa­crificare intendo & propono, &c. And to be as good as his word, in the Celebra­tion it self afterwards, the Priest hath this Prayer: Suscipe sancta Trinitas hanc oblationem quam tibi offerimus in memo­riam passionis, resurrectionis & ascen­sionis Jesu Christi Domini nostri, & in honore beatae Mariae semper virginis & beati Johannis Baptistae, & sanctorum Apostolorum Petri & Pauli, & istorum, & omnium sanctorum, ut illis proficiat ad honorem, nobis autem ad salutem, & illi pro nobis intercedere dignentur in coelis, quorum memoriam agimus in terris.— Amen.

‘Receive, O holy Trinity, this Obla­tion which we offer to thee, for the remembrance of the Passion, Resur­rection, and Ascension of our Lord Jesus Christ: and in honour of the blessed Virgin Mary, of St. John the Baptist, of the holy Apostles Peter and Paul, of these, and of all Saints, that it may advance their honour and our salvation, and that they may vouch­safe [Page 37]to intercede for us in heaven, whose memory we celebrate on earth, by the same our Lord Jesus Christ. Amen.’ After this, their offering of Christ in honour of the Saints, we may well think that they judge no­thing is too good, or too much for them.

And so when they bless the Images either of Christ, or of any Saint, they serve them alike, sprinkle them with Holy Water, burn Incense to them, and pray for all in the same manner. Omni­potens sempiterne Deus, &c. ‘O God, who dost not dislike that we should paint or carve Images or semblances of thy Saints, we beseech thee that this Image, made for the honour or memory of thy Son, or of such an Apostle or Martyr, may by thee be blessed and sanctified, and that thou wouldst grant to all that shall supplicate and serve such a Saint be­fore it, that they may by that Saints mediation obtain Grace here, and Glory herafter.’ Amen. But to the Image of the blessed Virgin there are more Prayers, and amongst them this is said or sung by the Bishop and assi­stants, [Page 38]whilst he sprinkles it. Sub tuum praesidium confugimus sancta Dei Geni­trix, nostras deprecationes ne despicias in necessitatibus, sed à periculis cunctis libera nos semper, virgo gloriosa & benedicta. ‘We flee to thy protection, holy Mo­ther of God, despise not our Prayers in our necessities: But deliver us from all dangers at all times, O glorious and blessed Virgin.’

So at all occasions, and in all parts of their publick Worship, God hath no­thing peculiar to himself: And every where with our blessed Saviour some Saint or other is joyned. They excom­municate, and they absolve, Auctori­tate Dei omnipotentis & Beatorum Apo­stolorum, &c. ‘By the authority of God and of his Saints.’ And it is so in all their Ministrations while they live: And when they are dying, Holy Water is plentifully sprinkled, and the Image of that beloved Saint they had most devotion to, is set before them, as the Ritual appoints; and the Soul is bid to go forth in peace in the name of An­gels and Archangels, of Patriarchs and P [...]ophets, of Apostles and Martyrs, of holy Monks and Eremits, and of all the [Page 39]Saints. And the weak man is taught to say with heart or voice, Sancie An­gele Dei, mihi Custos assiste, omnes san­cti, &c. ‘Holy Angel that art my Guardian, assist me, and pray for me, and succour me, all ye holy Angels and Saints.’ And then to the bles­sed Virgin, Maria mater gratiae, mater misericordiae, tu nos ab hoste protege & hora mortis suscipe: ‘Mary Mother of grace and of mercy, protect us from our Enemies, and receive us when we die.’

And as in their Prayers, so in their Glorifications, the Saints must be part­ners with Almighty God every where, as this one instance proves enough: Sacrosanctae & individuae Trinitati, &c. ‘Eternal praise, honour, vertue, and glory, be by all Creatures evermore rendred to the holy and individual Trinity: — To the Fruitfulness and integrity of the most blessed and glo­rious Virgin, and universally to all Saints.’ This Magnificat hath an In­dulgence annext to it by Pope Leo X. and is daily said by all that recite the Breviary.

By what hath been said, and much more which is to be seen in their publick and most authorized Books, and daily practice, may appear what credit is to be given to those Romish Emissaries, who very confidently deny their pray­ing to Saints, or giving them any Wor­ship, in the Church of Rome. But that I may not be tedious, I forbear to give any more proofs to the contrary, and conclude with this, which is in their ordinary and allowed Manual of Eng­lish devotions. Thus, ‘O holy and glorious Virgin Mary! I com­mend my soul and body into thy blessed trust and singular custody, and this night and ever, especially in the hour of my death, I commit to thy merciful charity all my hope and consolation, all my distress and mise­ries, my life and the end thereof, that by thy most holy Intercession all my works may be directed ac­cording to the will of thy blessed Son.’ Amen.

It is now clear, that no Christian that fears to offend God, by imparting to others that honour and worship due to him alone, can joyn with the Church [Page 41]of Rome in their publick Worship. Nor possibly live in a Communion where such a new Creed is imposed, (as hath been seen before.) But there­fore they make use of Inquisition, that where Conscience keeps men from assenting and complying with such Er­rors, Superstitions, and Idolatries, there Terror may make them submit. This is that Popish Religion, without which (as they say) no man shall live in hea­ven, and without which, if they can, no man shall live upon earth.

Here it appears, that it was not a few tolerable abuses, that made a great part of the Christian world, so long wish and attempt, and at last with great trouble and danger, effect a happy Reformation, here in the Western Churches, wherein the Popes Tyranny had set up and imposed his Religion. Their indispensable duty and allegiance to their God and Saviour obliged them to do it. The terms of Communion with the Church of Rome were hardly con­sistent with the profession of Christi­anity, and were most injurious to God, and repugnant to that Faith and Wor­ship revealed and appointed in the [Page 42]Gospel, by our blessed Saviour. God must be obeyed, rather than Man: And no compleasance, no consideration what­ever obligeth any man to destroy or venture his own Salvation. This was their warrant, and upon this they might well expose themselves to those cruel persecutions they endured, for being counted Rebels to the Pope.

But what is there, can oblige any man, enlightned with the knowledge of the truth, to separate from this Church? Whereof the Faith is not a new and disputable Creed: but that pure, Primitive and Catholick Doctrine which is contained in the New Testa­ment; and wherein God alone is duly worshipped, the Sacraments of Christ rightly administred; wherein there are holy Prayers, conformable to Gods Word, humbly offered to him in the name of his blessed Son; wherein the Ceremonies are few, and grave, and de­cent, fit to express and to encrease our Reverence and Devotion; and wherein the great design appears plainly to be, Gods glory, and mens salvation. What man that loves Goodness and Piety, and in the profession of Christianity [Page 43]seeks only to serve God, and save his own soul, can break Communion with this Church, if he be within its Pre­cincts? Or will not rather judge it as much his duty, to joyn with it, as to separate from Rome? A Government and Order, and a Liturgy of necessity there must be; all Christian, all Re­formed Churches have and maintain them, to prevent Confusions, Propha­ness, and Innovations, such as are here amongst us established oblige to nothing that God hath forbid; under them we may be vertuous and Religious in the highest degree, and ought therefore to be meek and peaceable; thankful to God that he hath graciously freed us from those Romish impositions before mentioned. They that would break those Rules that are now fix'd and esta­blished, either have little value for true Christian Religion; or are willing to make way for Popish Innovations, or will make it appear that some tempers are so ungovernable, that nothing can hold them, but that Yoke and Tyranny of which I am now to speak.

SECT. I. Of the beginning of the Inquisition.

THe origin of the Inquisition, if we may believe Lud A Paramo, is as ancient as the World. He himself, in Sicily for many years, was imployed about the Holy Office, A Paramo de orig. &c. Matriti. 1598. (as they com­monly call the Inquisition) and was much in love with it. And he in good earnest tells us, that God was the first Inquisitor, who when our first Parents were fell into Heresie, came and made Inquisition about it: But finding them disposed to repent, mitigated their pu­nishment, and had them not rack'd and burn'd: but only deprived them of their estates, casting them out of Para­dise: Sent them, as it were, to the Gal­lies, adjudging them to hard labour and sorrow; put upon them a kind of San benit, making them Coats of skins: All which merciful proceedings the Ho­ly Inquisitors do now imitate towards Penitents. Afterwards (he tells us) the Patriarchs were appointed Judges in the case of Heresie, and amongst [Page 51]them he puts Abraham, whom he calls praeclarum Inquisitorem, a famous Inqui­sitor; though when the Jews sought to kill our blessed Saviour, he told them, they could not be his Children, for that did not Abraham. Joh. 8. But however (as he goeth on) the Prophets afterwards succeeded in the office: and at last it came to our blessed Lord, who is now the Head of the Roman Inquisition, but delegated it to St. Peter, from whom the Pope hath it.

This my Author tells us, in very good earnest, and I make no doubt, be­lieved it. But the true origin of the Inquisition by delegation from the Pope, as it is now managed, was about the year 1216. when Pope Innocent III. appointed St. Dominic to be the first Inquisitor, to repress the growing He­resie of the Albigenses. Before that, the Bishops were the sole Judges in the ease of Heresie. And though before Dominic there had been, by the power or Instigation of several Popes, many Persecutions raised against such as dis­sented from the Church of Rome, and many Princes and Bishops, by interest or inclination, had been very severe [Page 52]against them: yet that was not enough to uphold the Roman Errors and Ty­ranny; some Princes did favour the Re­puted Hereticks, some Bishops were tainted, and most of them too remiss; they generally would not exercise such cruelties over their own Sheep, as were requisite to secure the Papal Interest: And the Popes, who were glad to de­press them as much as they could, and draw all their power to themselves, found it necessary and expedient, to ap­point Commissioners by their own Au­thority, who should depend wholly upon themselves, to punish and exter­minate all that would not submit to bear the Roman Yoak. These they cal­led Inquisitors, and, as I said, Dominic was the first.

Before him indeed, Charles the Great, anno 805. had appointed Judges to pu­nish such as turned Heathen, after they had professed Christianity: And they put many to death, in those furthest parts of the Belgick Provinces which that Emperour conquered: But that lasted not long, and differed much from the now-Inquisition.

Ildefonsus also, a Spanish King, per­mitted by a publick Edict, anno 1154. to persecute the Waldenses throughout his Dominions, Praeter tamen laesionem mortis, aut membrorum detruncationem; yet so, as that they should be neither maimed, nor killed, as A Paramo himself relates it. But all this comes very short of the Inquisition, and neither came from the same Authority, nor proceeded by the same Methods; so that still it re­mains true, as my Authors have it, that Pope Innocent III. was he that erected the Holy Tribunal, as they call their Hellish Barbarities against poor Chri­stians.

That Pope was he who first made Transubstantiation an Article of Faith, in a Council he called at Lateran at Rome, or rather under the name of it, as Matthew Paris relates, who gives such an account of this Pope, as also Platina, as makes him a worthy Inven­tor of such a device as is the Holy Inqui­sition, His Pride, Ambition, and Co­vetousness were in extreme, as those Authors have it, and what his Kinsman and Successor Gregory IX. records of him, in his Decretals, sufficiently detects [Page 54]his cruelty, and proves against those Popish Traitors, who of late have de­nied it dying, That the Church of Rome maintains and teacheth the most bloudy and traiterous Principles; though possibly, some particular persons in it may not approve them.

SECT. I. Of Dominic the first Inquisitor.

THis Innocent III. the year after his Lateran Council, anno 1216. authorized St. Dominie to be his Inqui­sitor at Tholosa, where he had caused the Croisadoes to be preached against the Albigenses, as also in the Neigh­bouring places, and in Lombardy, for many years before; having granted the same Priviledges and Indulgences, to such as should Arm against those Here­ticks and destroy them, as to those that went to the Holy Land; as is to be seen in the foresaid Council and Decretals, cited by Grotserus the Jesuit, in his Edict of Reinerius. His verbis, Catholici qui crucis assumpto charactere ad Haereti­corum exterminium se accinxerint, illa [Page 55]gaudeant indulgentia, illoque sancto pri­vilegio sint muniti, quae accedentibus in sanctae Terrae subsidium conceduntur. Do­minic himself in preaching and prose­cuting these persecutions, which de­stroyed many thousands, was very busie and very zealous.

He was born in Spain anno 1170. and his Mother Johanna Daza, sometime before she brought him forth, dreamed that she was big of a Whelp, A Paramo. p. 95. who when born should awake and terrifie all the world with barking, and set it all in a flame with a burning torch which he carried in his mouth; which the event did prove a very ominous dream: For he, as many more since, got his Saintship by teaching and exercising most inhumane cruelties against such as would not approve the corruptions of the Church of Rome. He being yet but young, was by the interest of his Father Felice de Gusman, made one of the Canons of Osma. And soon after when the Bishop of St. See was sent Embassador into France by Alfonsus, King of Castile, Dominic accompanied him, and passing thorow Tholosa, found that great and stately City and the [Page 56]parts adjoyning almost all infected with the Heresie (as they count it) of the Albigenses; which mightily kindled the zeal of this great Roman Champion, and set him to barking, and kindling with his breath (as his Mother had dreamed) that terrible fire which burnt so long and so fiercely. Tom. 3. p. 613. St. Antoninus saith, that a very bright Star was seen upon his forehead when he was asleep: And that he raised to life again nine persons, three whilst he lived, and six after his desease; so brave a thing it is to be a zealous propagator of the Roman Faith, which Faith he asserted (as A Paramo saith) by this notable Miracle: Having long disputed in vain, he got two Books in his hands, one of them written by the Hereticks, containing their Errors; another writ by himself, containing the Doctrines of the Roman Faith: Then having assembled great numbers of people, and caused a great Fire to be made, he threw both the Books into it, and immediately that which contained the Heretical Do­ctrines was consumed, and the other nimbly leapt out of the fire, and being thrown in again the second and third [Page 57]times, did not like the warmth of it, but still came out safe and sound out of the devouring Flames.

But this would not do, and it was found requisite to throw the Hereticks themselves into the fire, for their fur­ther conviction: Wherefore Dominic having obtained from the Pope a power and delegation to be Inquisitor, an. 1216. fell to work in good earnest, to butcher such stray Sheep as the proper Shep­herds could not, or would not reduce. Nature seemed to be affraid of those horrid cruelties which were now com­ing to be exercized at the Tremendous Tribunal of the Inquisition, there be­ing about this time many Prodigies seen, to the great affrightment of many Nations; Monsters, Inundations, and Earthquakes, in Italy, Savoy, Germany, and elsewhere, as is to be seen in the Authors that treat of this Century: But Dominic, and the other Bigots of the Roman Church, took it another way, and would have these to be ex­pressions of the wrath of God against Hereticks; and so came with great zeal and fury to be executioners of that wrath, and to destroy them.

Pope Innocent had seen a Vision, as Bzovius reports, to this purpose: Christ appeared in great anger, ready to cast down upon wicked men the extermi­nating Thunder-bolts of his Indignati­on, but that the blessed Virgin inter­posed, and assured him she had two men, two valiant Champions, who would reduce all things to right if he would but be patient, and then shewed him St. Dominic and St. Francis, and he became pacified.

These two, whatever the Tale be, offered to God many humane Victims, as though they had indeed designed thereby to appease his wrath; the Fran­ciscans became Inquisitors in Italy, in honour of their Founder, there born: And the Dominicans had the same Of­fice in Spain, and elsewhere.

But to return. Dominic work'd very many Miracles, and had very free entercourse with heaven, as is to be seen in Bzovius, who is very prolix upon that subject, (ad anno 1211. & deinceps.) But that which makes for my purpose is his coming with Didacus Bishop of Osma, and with twelve Ab­bots to preach the Croisadoes; that is, [Page 59]to levy Souldiers, that would engage against the Hereticks, and to make an Army of zealous men, who should have a Cross for their Badge, and should be in perpetual War against the Enemies of Christ, as they called the Albigenses, and other Dissenters from Rome. He himself would carry a Cross in his hand, when she went to fight, and all the Arrows that were thrown at him, did only peirce the Cross, but never touch him: Whereby his Fellow-Souldiers were wonderfully encouraged, (as they report it.)

SECT. II. Of the first making of Familiars, or armed Officers or Bailiffs for the H. Tribunal.

BUt the having, as it were, a stand­ing Army, to back and enforce the Proceedings and Decrees of the Inquisition, was that which at length quite destroyed his Enemies, and blot­ted even the name of Waldenses and Al­bigenses from under heaven. This was it hath preserved the Inquisition, and made it formidable and irresistible, the [Page 60]having a great number of men, the most cunning, potent, zealous, and vigo­rous, sworn Servants, and Officers; who have power to bear what Arms they please, to enter where they will, who are of all trades, and all conditions, and are always ready to execute the commands of the Inquisitors.

This Dominic instituted, he chose out the most fierce, bloudy, implacable Zealots of his numberless Cross-bearers, and made of them a select Company or Fraternity, which he called Christ's Familiar Souldiers. Familiares Christi milites. Ʋt accerime haereticos insectaren­tur, & impetu quam possent maximo, in illo­rum perniciem irruerent. So A Paramo words it, ‘That they might persecute Hereticks with the greatest violence, and endeavour their destruction and ruine, by all possible means.’ These Familiars, being mighty useful to the design of the Sacred Tribunal, are high­ly favoured by the Popes. Innocent III. began to pour his blessings upon them, and upon all that should any ways be aiding the newly-erected Court of In­quisition. But the Familiars had a double share of Indulgences and Immu­nities. [Page 61]In Italy they were called Cruci­geri, Cross-bearers, and St. Petri Mar­tyris Scholares, the Disciples of St. Peter the Martyr, who was a holy Inquisitor. And Honorius III. and Gregory IX. made a kind of Order of them, which they named, Fratres Militiae Jesu Christi; ‘The Friers of the Militia of Jesus Christ.’ But now, saith my Author, they that serve the Inquisition are all such Familiars as Dominic instituted. They used to have a Cross of coloured Cloth upon their breast, fastened to their upper Garment, but now I sup­pose they have left it, because I find, in several occasions, since the Refor­mation, that they were not known, not so much as one to another.

SECT. I. Of the Waldenses, and the proceedings against them.

I Have been favoured with the sight of a Manuscript which was in the hands of the now Reverend Dean of St. Paul. It is the Register of the In­quisition of Tholose, genuine and au­thentick, containing the proceedings of that Court for about 80 years, against many hundred Hereticks. Therein I saw that the forms of the several sorts of Sentences against Delinquents, were much the same as they are now. And that the account it gives of the Crimes or Heresies of the Waldenses, agrees very well with what is found in Reine­rus, and others, for the justification of those persecuted good Christians, of whom I shall give a short account.

These be the offences of one that was fled. Transcribed ex Fol. 191. Culpa unius Fugitivi, Johannes Aimonius oriundus & habitator de Alzona, &c. anno 1320. In English thus: ‘John Aimonius of Alzona, &c. it appears [Page 67]by his Confession, taken in due form of Law, that some thirty years before his said Confession, his Mother Pe­rotta had as it were bewitched him with certain strangers who used to come to his Fathers house in Alzona, that he might not reveal them to any, they being of that sort of men, who were called Waldenses, and who in Bur­gundy were apprehended by the Inqui­sitors, and burned, as many as could be found. She commended them to him as good men, and he promised he would not disclose them. Also, that much about that time, Geraldus, Provincial of the Waldenses, did of­ten resort to his Fathers house, some­times alone, sometimes with a Com­panion, and once with Robert the Valdensis, and there lie and eat and drink of what the house afforded; and that he heard his words and admoni­tions, and amongst other things, that a mortal sin to swear, or kill a man, in or out of judgment. Also, that he saw the said Gerardus, and others of the same Sect, bless the Table when they dined and supt, and that he did eat with them, and pray with them, [Page 68]according to their way of praying, kneeling, and bowing themselves, and saying the Lords Prayer. Item, That some three years after, one John de Cernone, sometimes alone, sometimes with other Waldenses, came many times to his Fathers house, and there lay, and eat of any thing freely, & that he heard them say grace at Dinner, and at Supper, and did eat at the same Table, and pray with them, kneeling, and bowing himself upon a form, as their manner is; and that three or four times he confess [...]d his sins to the said John de Cernone, and from him recei­ved Penance and Absolution, although he knew that he was not a Priest or­dained by a Bishop of the Roman Church. Also, that some twelve years before his Confession, and some three years after, he saw many times at his Fathers house one Bartholomeus de Caiarco Valdensis, and did eat and drink, and pray with him according to their manner, and confess his sins to him; and from him receive Penance and Absolution, although he knew that he was not a Priest ordained by a Bishop of the Church of Rome. [Page 69]And that he heard those Waldenses teach that there is no Purgatory, and that the Prayers of the Living do not profit the Dead. And that he did be­lieve those Waldenses were good men, and might be saved in their Religion, though he knew that they were per­secuted by the Church of Rome.’

For these Crimes, and for his running from their Cruelties, this man must have been burnt like a Relapse, had he been taken.

Now here is a specimen of their Sen­tences against such as were to be im­mured, p. 14 In nomine Domini N. Jesu Christi, Amen. Quum nos, &c. In Eng­lish thus: ‘In the name of our Lord Je­sus Christ, Amen. Whereas we, &c. appointed Inquisitors in the Kingdom of France by the Authority of the Pope, against heretical pravity, have found by an inquisition duly made, that you N. N &c. have all so many ways, and so grievously offended in the crime of damned heresies, as it hath been intelligibly read and reci­ted to you in the vulgar tongue, you appearing here and at this time personally before us, according to [Page 70]our peremptory Command, to re­ceive Penance and definitive Sen­tence: and you affirming that you will unfeinedly and heartily return to the unity of the Church, and that you do now entirely abjure every Heresie whatsoever, and all favour to it, and every rite and Doctrine, any ways relating to Heretical pra­vity, and that you will hold, keep, and defend the Catholick Faith, and in all things obey, according to your Oath, the Commands of the Church and our Injunctions: We having granted you the benefit of Absoluti­on, and released you from those bonds of Excommunication where­with you were bound for your faults, if so be that you return from your heart to the unity of the Church, and truly observe what we shall en­joyn you, having set before us the most holy Evangils, that our Sentence may come from the presence of God, and our eyes may look to the thing that is equal, and sitting upon this Tribunal, do now decree, with the advice of good men, and learned in the Law Civil and Canon, that you [Page 71]shall be finally and perpetually impri­soned betwixt bare Walls, there to per­form a salutary Penance with Bread and Water, the bread of sorrow, and the water of tribulation: and that you N. and you N. because you have more grievously offended, shall be kept perpetually in Chains and Irons, in a more narrow and uneasie place; charging and requiring every one of you, upon the Oath which you have taken, that without delay you transport your selves to the Walls of Tholose, which is appointed to such Criminals as you, and that there­in you descend and shut up your selves. And now if you shall neglect to fulfil what we here appoint you, by not entring within those Walls, or by coming out of them without our licence, or the licence of our Successors, in this holy Office, or if at any time hereafter you any ways transgress against what you have sworn and abjured, and shew your selves impenitent, and that your Confession was but fained, you shall be thenceforth taken for perjured and impenitents, and shall return under [Page 72]your former Chains of guilt: And by our foresaid Apostolick Authori­ty, we Excommunicate you, and all them that shall knowingly receive, de­fend, counsel, or favour you, de­creeing by these presents, that you and they shall for ever after be un­capable of the benefit of Absolution. And we reserve to our selves, and to our Successors in this Office, full and free power to change what we shall think fit, in this our Sen­tence, by making it more grievous or easie.’

SECT. II. Of the Crimes of the Waldenses.

THe Sentences against relaps'd and impenitent Hereticks who were delivered to the Secular Power to be burned, have the same form, mutatis mutandis. So have also the Sentences against such as were to wear only the Sanbenit, a certain kind of Coat with yellow Crosses upon it: But I do not find by what tortures they made their [Page 73]Inquisitions, nor how they dealt pri­vately with their Prisoners: we have only in this Register what the Inquisi­tors did publickly in the Cathedral Church of S. Stephen, before the general Assembly of the Clergy and people. I shall therefore at present, out of this Manuscript observe only that the Crimes of such as were to be put to death, or otherwise punished, were only such wicked heresies and deeds as these.

‘That they were obstinate; or that they returned as the dog to their vomit; or that they had not persecuted and de­tected Hereticks, as they were obli­ged by their Oaths, that they had been made to confess with great diffi­culty, or not till they were accused by others, and taken and detained in Jail; or that when they came to their Pastors, or went away from them, they had kneeled and craved their blessing, Ter adorabant eos, dicentes benedicite; and to some, Rogate Do­minum pro nobis, quod perducat nos ad bonum finem, pray God to bring us to a happy end; or that they believed those whom the Church of Rome [Page 74]called Hereticks to be good men, and Professors of the truth, and that they had commended their good lives to many, believing for so many years, that they might be saved in their way; or that they had fled or en­deavoured to flee into Lombar­dy; or that they had concealed some that were fled from the Inquisitors; or privately buried some Hereticks in their Gardens; or that when they were sick, some Hereticks had been brought to comfort them; or else that they had comforted, or promised to comfort some dying Hereticks; or that they had heard them, or read some of their Books, or eaten of their blessed Bread; or that they believed themselves descended from the Apostles of Christ, and that their Pastors had from them that power of binding and loosing which Christ gave to blessed Peter, and afterwards to the other Apostles; that they did believe there were but three Orders in the Church, Bishops, Priests, and Deacons; (the Church of Rome makes seven;) That they thought the Excommunications of the Church of [Page 75]Rome would not be their damnation; That they did not believe themselves to be subject to the Pope and Prelates of the Roman Church, because they persecuted them unjustly; or that they had attempted to flee, or had not come to confess, lest if they came into the Inquisitors hands their Children should starve and perish.’

One, or two, or more of these were the most abominable Crimes, which with many cruelties they made those poor Waldenses to confess, and for which they burnt, immured, or other­wise punished them. And nothing can more clear the Innocence of those per­secuted people, than the accusations and convictions, which were then brought against them in the Courts of the Inquisitors, their profest and impla­cable enemies, wherein we see nothing of those either silly or impious Errors, which many of the Romish Writers are pleased to impute to them.

So much I thought fit to say concern­ing those pretended Hereticks who first felt the merciless barbarities of the Pa­pal Inquisition.

SECT. I. The erecting of the Spanish Inquisition.

BUt if Spain was free for some time of the Inquisition, it had since that its turn to some purpose. When Clement V. commanded the Inquisitors every where, to enquire into the Crimes and Heresies of the Knight Tem­plars, and to destroy them, about the year 1314. No mention, saith A Para­mo, is made of their proceedings in the Kingdom of Castile. And likely it is that the Bishops jealous of their power, had there and elsewhere much abated the credit and authority of the holy Tri­bunal, which for some Ages had not much to do, Hereticks being grown less numerous, or less known, by reason of the severity of the Inquisition at first. But about the year 1480. and so for­ward, the Inquisition regained its first vigour and power, not only in Spain, but every where else. The occasion of it is said to be this.

Alphonsus Hojeda, Prior of St. Paul, a Dominican house in Sevil, being migh­ty zealous against those Jews who sought to corrupt the Christian Faith, was informed by a noble and credible Citizen, of the Family of the Gusmans, that on Thursday before Easter, some Jews and Apostates had met in a cer­tain house and uttered Blasphemies, and performed impious Rites, of all which the Prior immediately certified their Catholick Majesties, Ferdinand and Isabella, who much grieved at it, ap­pointed him and others to make what inquiries they could into that horrid fact, by which means six of the Cri­minals were found out, apprehended, and cast into Prisons. This being famed throughout that great City, awakened the Zeal of Christians, and induced many to inform against Apo­states, and such Jews as were active in persuading Christians to observe the Old Testament. Petrus Gonzalez a Mendoza, Archbishop of Sevil, and and Thomas a Turre-Cremata, a Domini­can, Confessor to their Majesties, and Favourite, were both most notorious for their zeal and fierceness. This last [Page 80]took great pains to persuade their Ma­jesties, that to secure Religion, the Laws and and Decrees of the Popes should be put in execution against all Hereticks whatever, without any dif­ference or mercy, and obtained leave and power for himself and the Archbi­shop to proceed, and see what they could do in that weighty matter. They shed much bloud, and tried many ways, and at last did resolve that the restoring and better ordering of the In­quisition was that alone that could pre­serve the Catholick Faith. Upon this therefore they did spend all their Inte­rest and their Industry, and with much ado persuaded the King and Queen to assent to it, and to obtain of Pope Six­tus Quartus the setting up again of the Inquisition. To this his Holiness rea­dily assented, and by a gracious Bull impowered their Majesties to make In­quisitors in the Kingdoms of Castile and Leon. But lest Inquisitors made by Royal Authority should not do their business thoroughly, he appointed se­ven Censors of Faith in Sevill, elsewhere he himself appointed Dominicans to look to the Sacred Office, and in a [Page 81]manner revoked that power he had granted the King; and in the year 1484. Innocent VIII. constituted Turre Cremata Inquisitor General, who should depute others, under him, as he should think fit, and as appears by his Bull, subjected the Inquisitions of Arragon, Valentia, Cathalonia, and Sicily to the supreme Inquisitor of Castile and Leon, who is now authorized both by Pope and King.

SECT. II. The setling of the Inquisition in Portu­gal, and elsewhere.

THis Spanish Inquisition hath a power so irresistible, and un­limited, and is so fierce and rigorous in its proceedings, that it is altogether framed according to the Popes liking, and is become the Model of a true Papal Inquisition, such as his Holiness would establish every where, if he could. It goeth quite through the Spanish Domi­nions, and was once established even in their Fleets at Sea under the Reign of Philip II. Pope Pius V. made Rode­ricus [Page 82]a Mendoca Naval Inquisitor, be­cause about the year 1571, there were found men of several Religions, in those Gallies that assisted the Italian Princes against the Turks.

This Inquisition thus shipped and got to Sea, was soon transported into the Canary Islands, and into both the In­dies, in all the Dominions of Spain and Portugal. But into Portugal it self it was resetled by a crafty Knave, as is related by some, and believed by my Author, A Paramo. p. 228. who gives a large account of the pranks he plaid, to effect by his wits, what the earnest desires and endea­vours of several Popes had not been able to do. His name was Sahabedra, an inconsiderable and daring Villain, who about the year 1536. came into that Kingdom as being a Cardinal, Le­gat, and Inquisitor of Pope Paul III. He had some Money, and borrowed more by the help of some Confede­rates, and having gotten a good Re­tinue, and brave Ornaments, and forged Bulls and Seals, he began to use his power in Spain, and to play the Inquisitor. This he did so neatly, that every body took him to be one indeed: [Page 83]And when he came into Portugal, well furnished with Moneys he had gotten from Spanish Hereticks, he struck a terror into the Country, as he passed along, and by his Officers had many Jews and Hereticks seized and impri­soned, whom he several ways punished as became an Inquisitor. King John amazed and astonished at the zeal and courage of this stout undertaker, gave way to his proceedings, who would have done, no doubt, most memo­rable feats, had he not unluckily been discovered by some that came from Rome, and apprehended, and condem­ned to no severer doom than to the Gallies, though by his pretended au­thority he had maimed and destroyed many persons. No death would have been too bad for such a Villain, in any other case: But this went for a witty cheat, as long as it was against Here­ticks, and proved the happy occasion of restoring the Inquisition. Pope Paul III. interceded in his behalf, and his bowels yearned over him, and his Suc­cessor Paul IV. did redeem him from the Gallies.

As bold an attempt, but not so suc­cessful, the same Author relates of Eight Dominican Friers, who went in­to the Dominions of Presbyter John, and erected by degrees an Inquisition among the Christian Ethiopians, but were themselves torn to pieces, and so could only shew their good, will. Such is the desperate zeal of Roman Bigots.

SECT. I: The Bull of Sixtus Quintus about the new Modelling of the Inquisition.

ANno 1587. — In primis igitur, quo­niam fides, sine qua impossibile est placere Deo, totius spiritualis aedifica­tionis fundamentum est, cupientes hoc prae­ciosum depositum quod nobis potissimum à Christo Domino in Beato Petro Apostolo est creditum, adversus omnes inferorum portas, integrum inviolatumque custodire, Congregationem sanctae Inquisitionis Hae­reticae pravitatis, magna praedecessorum nostrorum providentia, tanquam firmissi­mum Catholicae fidei propugnaculum in Ʋrbe institutum, cui ob summam rei gra­vitatem Romanus Pontifex praesidere so­let: Nos quoque confirmamus & corrobo­ramus illius omnia instituta omnesque & singulas facultates à Romanis Pontif. Prae­deces. nostris, Cardinalibus, ad eam con­gregationem pro tempore delectis Concessas. Omnemque authoritatem & potestatem eis communicatam, scilicet inquirendi, pro­cedendi, sententiandi & definiendi in omnibus causis tam haeresim manifestam [Page 96]quam schismata, Apostatiam à fide, Ma­giam, sortelegia, divinationes, sacramen­torum abusus & quaecunque alia quae etiam praesumptam haeresim sapere videntur, con­cernentibus, non solum in Ʋrbe, & statu temporali nobis & huic sanctae sedi sub­jecto, sed etiam in universo terrarum orbe, ubi Christiana viget Religio, super omnes Patriarchas, Primates, Archi­episcopos, Episcopos & alios inferiores, ac Inquisitores, quocunque privilegio illi suf­fulti sint, quorum ac aliorum praedictorum series his nostris literis ad verbum ex­pressa censeatur confirmamus: Ea denique omnia quae per eosdem praedecessores circa candem Congregationem, illius jurisdictio­nem & authoritatem decreta fuerunt, nos itidem statuimus atque decernimus: Ex­ceptiones quoque, immunitates, privilegia at­que indulta etiam ejusdem officii ministris, vel in hunc usque diem concessu usuque re­cepta, pariter approbamus, obnixe in do­mino hortantes, & per viscera misericor­diae Jesu Christi, & per ejusdem tremen­dum judicium obtestantes charissimos in Christo filios nostros in Imperatorem electum, omnésque Reges ac dilectos Filios Nobiles viros Rerum-publicarum, aliosque duces, illisque regendis & admini­strandis [Page 97]praepositos, ac singulos orbis terra­rum principes & magistratus quibus gladii saecularis potestas ad malorum vindictam à Deo est tradita, per eam ipsam quam se tueri promiserunt Catholicam fidem, ut sic suas quisque partes, sive in praestando mi­nistris praedictis auxilio, sive in criminum post ecclesiae sententiam animadversione interponat (quod eos pro eorum pietate libenter facturos confidimus) ut eorum quoque praesidio ministri ipsi tantum mu­nus tamque salutiferum, pro Regis aeterni gloria ac Religionis incremento feliciter exequantur, cujus pii Christianique obse­quii principes ipsi & Magistratus am­plissimum à Domino praemium recepturi sunt in aeternae beatudinis Consortio, Ca­tholicae Fidei assertoribus & defensoribus praeparatum. In his autem omnibus nostra est intentio, ne in officio sanctae Inquisi­tionis, in Regnis & Dominiis Hispania­rum, sedis Apostolicae authoritate superi­oribus temporibus instituto, ex quo uberes in agro Domini fructus indies prodire conspicimus, nobis aut successoribus nostris inconsultis aliquid innovetur.—

In English thus: Sixtus Quintus, &c.

‘First, because that Faith, without which it is impossible to please God, [Page 98]is the foundation of the whole spiri­tual building, we desiring to preserve intire and inviolable against all the gates of Hell, that precious deposi­tum which our Lord Christ hath com­mitted chiefly to our trust, in the per­son of holy Peter the Apostle, do therefore confirm and corroborate the Congregation of the Holy Inqui­sition against Heretical Pravity, which Congregation, by the wisdom and great prudence of our Predecessors hath been instituted in this City, as the strongest Bull-wark of the Ca­tholick Faith, and over the which the Roman Popes are to preside, by reason of the great importance of the matter: As we also confirm and strengthen all the several rights and faculties granted by our Predecessors to those Cardinals that are chosen for this Congregation; and likewise all the authority and power communica­ted to them: viz. to enquire, pro­ceed, define, and give sentence not only in all causes about manifest He­resie, Schism, Apostacie, Witch­crafts, Divinations, abuse of Sacra­ments, but also in all other causes [Page 99]any ways suspect of Heresie: And this not only in this City, and the Temporal state subject to this holy See, but also throughout all the world, where ever there is any thing of Christianity, above all Patriarchs, Primates, Archbishops, Bishops, In­qusitors, and all other inferiours, as though here expressed by name, what­ever priviledge they may have or pretend: And whatever hath been decreed by our Predecessors about this Congregation, and the jurisdicti­on and power belonging to it, we also decree, and approve, and re­new all the Exemptions, Immuni­ties, Privileges, and Grants, which hitherto have been granted to the Officers of the Inquisition, or by custom enjoyed by them; In the name of the Lord earnestly exhorting and adjuring by the bowels of the mercies of Jesus Christ, and by his dreadful Judgment our most beloved Sons in Christ, the Emperour Elect, and all Kings, with our beloved Sons all, Nobles, Magistrates, Princes, and Potentates of the Earth, to whom God hath given the Sword of Secular [Page 100]power, to take vengeance of the wic­ked, by that Catholick Faith they have promised to defend; that they would every one of them so fully do their part, (as we hope they freely will, out of their pious disposition) either by seeing the Sentence of the Church executed against Criminals, or in so assisting the foresaid Officers, that by their help they may duly and happily discharge their weighty and salutary Office, to the encrease of Religion, and to the glory of the eternal King: And of this their pious and Christian obedience and service those Princes and Magistrates shall receive that most ample reward, pre­pared to the Asserters and Defenders of the Catholick Faith in the enjoy­ment of heavenly bliss. Now by these presents, it is not our Intention, that any thing, without our special leave, should be changed, in that Office of the Holy Inquisition, which hath brought, and still brings a most plentiful harvest in the field of the Lord, established heretofore in Spain by the authority of this Apostolick See.’

Hereby we see how well affected the Pope is towards the Holy Office, and how firm, how well ordered, how ho­nourable he hath made it; how ear­nest, how solicitous he is to have it pre­served and made universal, if all Chri­stian Princes would but be his dutiful Children: and how in the name of God, of his Religion, and even of the mercies of our most charitable and gra­cious Redeemer, we are all devoted to the merciless cruelties of the Inquisi­tion, of which as we see the Pope is the Head, and the most careful Di­rector.

SECT. I. Of the Accusations:

IT is to be supposed, before a man be thus cited, that he hath been ac­cused, and sometimes it is true, though by some other means he may be brought into that evil net, out of which no man can ever wholly free himself: But accusations are the most frequent beginnings of the Tragedy, and whe­ther true or false, there is no fence [Page 105]against them. It is not here as in the Secular Tribunals of Princes, where you make your legal defence, and know what witnesses and accusations are against you, and are confronted be­fore your Accusers, and every thing is transacted publickly: But in the Inqui­sition your Judge generally is your enemy, who designs you an ill turn; your defence signifies nothing, you can have no friend in that horrid Den, to hear or see what is said or done; and you never know who accuseth you, or of what. It is a rule in the practice of that Court, Nunquam sunt publicandi testes. ‘That the Witnesses must never be published or declared.’ And A Pa­ramo tells us, p. 159. that when Charles V. yet young, was mightily prest to en­terpose his authority, that the Wit­nesses in the Court of Inquisition might be known and confronted, as else­where, and 800000. Pistols were offe­red him by the Spaniards to do it, Car­dinal Franciscus Ximenius, the then General of the Inquisition, withstood and hindred it, because it would bring danger and discouragement to the Witnesses, and in a great measure [Page 106]hinder the proceedings of the Holy Tribunal.

The accusations then, are all clancular, no man knows whence the deadly blow comes; and there is this further mis­chief in it, that the Witness is not to prove the truth of what he chargeth upon another, but the Judge is to make it out, by tortures, or by what means he can; Non subit onus probandi qui de­nunciat, sed judici onus remittit; so their Directories tell us, ‘The Judge, and not the Accuser is to make proof of the accusation.’ And whether proof be made or not, still the Inquisitors may proceed, for according to one of their Rules, any indicium, likelihood, or suspicion warrants all their prosecu­tions; Non est necesse ad procedendum probari corpus delicti. And so we need not marvel if there have been so many attempts to shake of this Tyranny, for no man is safe under it, no not the most zealous Romanist.

The Accuser is at no trouble, nor no charge at all; if he comes by way of Denunciation, as they call it, that is, by naming them that know the Fact. That such and such know that N. N. said or [Page 107]did such heretical things. The Inqui­sitors takes some of his Servants to be Witnesses of this, and then the Denun­ciator hath no more to do.

Or if the Accuser speaks as of his own knowledge, after his Information taken he is free, and were it never so improbable or false, it lies in the Inqui­sitors breast to proceed as he shall please afterwards. And whether the proofs be weak or strong, or none at all, as soon as a man any ways is defferred as guilty, the Fiscalis, who is a Civil Officer, and as it were the Kings Solli­citor in the holy Office, or more pro­perly a Confederate with the Inquisi­tors, inslaved to their pleasure by Oaths and Interest, comes and under­takes the quarrel, & petit capturam Rei, as the Canonists say, demands that the real or pretended Criminal may be ap­prehended, and begins the prosecution in this manner:

Ego N. N. Fiscalis sanctissimae In­quisitionis, coram te Revendo Inquisitore contra Haereticam pravitatem judice dele­gato in causis fidei, criminaliter accuso N.N. qui cum sit Christianus baptizatus & velut talis apud omnes habitus, à fide [Page 108]Catholica recessit, & ad pestiferam haere­sim Calvinistarum vel Luther. impie accessit, praedicans, scribens, firmiterque asserens multa dogmata haeretica, scandalos [...], & valde suspecta in approbationem & lau­dem praectorum Haereticorum, quos velut magistros imitatur. ‘I N. N. Sollicitor of the most holy Inquisition, accuse before thee Reverend Inquisitor against Heretical Pravity, judge de­legat in matters of Faith one A. B. of such a place, &c. who being a Christian baptized, and as such gene­rally esteemed, hath receded from the Catholick Faith, to follow the pesti­lent Heresies of the Calvinists or Lu­therans, and hath preached, writ, and asserted many Doctrines hereti­cal, scandalous, and very suspect, for the praise and approbation of the foresaid Hereticks, whom he owns for Leaders.’

The Accusation thus put in form, and prosecuted by this Fiscalis, it is great odds but the unhappy man is utterly undone in this world; and happy were it for him if he could go out of it with­out the tedious miseries of a hard im­prisonment, and the exquisite pains of [Page 109]cruel tortures; for if he be indeed in­fected with what they call Heresie, [...]hough he knows nothing of his be­ [...]ng detected, and perhaps fears it not, [...]et it is ten to one but that the Inqui­ [...]itors by their many arts and subtilties will search it out so far as to proceed [...]gainst him with the utmost rigour, One of them uses this Distich to this [...]urpose.

SECT. II. Of proceeding by way of Inquisition.

THere is another Modus procedendi, which they call per Inquisitionem, when there is no direct Accuser nor De­ [...]iator, Sed quis fama laborat, as they speak, but a man hath an ill fame; then [...]hey enquire into the publick report, [...]nd begin the action thus:

In nomine Domini Amen, anno 1660. die &c. ad aures venerabilis & Religiosi viri domini Fratris N. o. p. in Tali [Page 110]Dominio Inquisiteris haereticae pravitatis à sancta sede specialiter delegati, perve­nit pluries, fama publica referente, quod N. de tali loco, dixit vel fecit talia con­tra fidem; acta sunt haec anno, &c. in praesentia Testium vocatorum & mei notarii.

‘In the name of God Amen, In the year &c. it being reported by com­mon fame, came often to the ears of the venerable and religious Father N. Dominican, Inquisitor against He­retical pravity by a special delegation from the holy See, within such a Province, that A. B. said and did such things, contrary to the Faith; in to­ken whereof these presents were drawn in presences of Witnesses and of my Notary.’

This Record entred, the party is sure to hear of it one time or another, ex­cept he soon dies or escapes; for now he is become suspect, he shall next op­portunity without fail receive by an unwelcom Messenger, such a Citation as this.

Frater N. ordinis praed. In — Inqui­sitor Haereticae pravitatis, Dilecto in Chri­sto N. N. solutem, & mandatis nostri [...], [Page 111]imò verius apostolicis firmiter obedire; quia de persona vestra Talia à fide dignis ad nostram notitiam sunt deducta, quae si vera essent, de fide redderent vos suspectum, ideo ex debito injuncti nobis officii vos monemus peremptorie per presentes, qua­tenus curetis ante nos personaliter compa­rere, die, &c. & loco, &c. modo debito responsurus. Datum, &c.

‘Frier N. of the Order of St. Domi­nic, Inquisitor against Heretical pra­vity in such a place, to our Beloved in Christ A. B. we wish health, and that he may constantly obey our Commands, or rather those of the Holy See. Because some creditable persons have reported to us such things concerning you, which if true would make suspect the soundness of your Faith: therefore, as we are obliged by our Office, we admonish you peremptorily by these presents, that you fail not to appear personally before us, such a day, in such a place, then and there to answer duly about the premises.’ Given, &c.

This Summons received, the man must consider what to do, and there is great danger in every thing he can [Page 112]resolve upon. The attempting to escape by Flight is not without great difficulty, for the Inquisitors have Spies upon them, whom they are resolved to have in their power, and if he be taken, he comes under the notion of a Fugitive, and must expect nothing but severity. The appearing according to the Cita­tion exposeth him to a certain ruine, if he hath done or said any thing in fa­vour of the Modern Heresies of Luther or Calvin; for though he should recant, yet his Estate is forfeited, and he is either condemned to the San-benit, or to be pent up betwixt four Walls to live upon bread and water: and if ac­cording to his persuasion he persists in the confession of the True Faith, he must resolve upon the patience of Primitive Martyrs, and comfort him­self with the hope of a reward in heaven.

SECT. III. Of the Inquisitors Visitation.

BUt before I give an account of the farther poceedings of the Holy Tribunal against such as are brought be­fore it, I must say something of its per­ambulations; for now and then when the Judges think fit, it takes a walk into the Country, and visits those parts that are remote from the place of its constant abode. This Visitation of the Inquisitors was wont to carry great terror where-ever it went, when be­fore, and about the time of the Refor­mation, there were many every where, who liked and promoted the design of Reforming, and had secretly imparted their thoughts to such who were of the same mind. For if but two or three were taken, and in the midst of Tortures, or for fear of them, did speak all they knew, they caused many others to be apprehended, and whole Monasteries and Villages were some­times taken and destroyed, and a great dread and consternation fell upon the [Page 114]whole Party: So that when the Cle­mency of the Kings of Spain caused Edicts of Grace to be promulged, pro­mising impunity to all Hereticks and Apostates that should return to the Ca­tholick Faith within thirty days, A Paramo tells us, that it hath sometimes brought in seventeen thousand men and women, who rather than venture to fall into the hands of the Inqui­sitors, would say and do any thing, though never so contrary to their per­suasions.

Those Edicts of Grace were to be published the first time that the Inqui­sitors visited any Province, whether they are still used, I am not able to tell: But sure I am, he Pope never spake any thing more infallibly true than when he said that the Inquisition had brought in a plentiful Harvest, as we have seen in the Bull of Sixtus Quintus, for indeed there were Ʋberes fructus, if Bloud, Confiscations, and hypocritical Converts may be called a fruitful Income.

As soon as the Inquisitors, one or more, are arrived in any place, they send for the greatest Bigots, the most furious [Page 115]haters of Hereticks, and ask them who they are that are counted suspect in the Country. They send for whom they will, and question and swear them upon what Articles they please; and they make them that are most cunning and zealous their special Baylisss or Fa­miliars, and oblige them by oath to en­quire and inform against all Offen­ders. Then they publish their Moni­tories, and with dreadful formalities excommunicate and curse all that shall not reveal whatever they know that hath been said or done against the Pope, and Church, and the Catholick Faith; and some have been so terrified by these, that to discharge their ten­der Conscience they have accused them­selves for wandring thoughts or dreams that were heretical, and have done for it a severe pennance, in the Inquisitors Jailes.

In these rural Visitations the whole process against Hereticks is seldom made an end of, the judges commonly go no further in it than to what may serve to detect the accomplices, and the Crimi­nals are carried to that principal City where the Inquisition is seated, there to [Page 116]be proceeded against according to the grave and formal Methods of the Holy Tribunal, of which I shall proceed to give an account.

SECT. I. Of the being brought to the Bar.

BUt for all this, whatever he suffers, who deprived of all his former comforts is confined to that most grie­vous restraint, he can do nothing to ha­sten his doom, and release by death or pennance. If the Inquisitors please he shall lie many years (if he can live so long) without being so much as ex­amined, or allowed to speak one word for himself. Caraena is express, and hath authorities for it, that it is, In arbi­trio Inquisitorum quoties & quando reos examinent & constituant; ‘In the choice of the Inquisitors when and how often they shall examine [Page 119]and call the Criminals before them.’

When they do, the Register sets down what is said to them, and what they answer; and the first thing the Friers do, is to swear them upon cer­tain insnaring Interrogations, from which if they ever recede afterwards, by forgetfulness, or sharpness of pain, they are perjured, and supposed guil­ty of all that is laid to their charge.

Those Interrogations are such, that no man that is not a thorough-paced Papist, can answer without betraying himself, and his Conscience must hold no Laws but the Popes Will, that can clear himself by satisfying the Reve­rend Inquisitors. Indeed I find that Ignatius Loyola came off with great applause, when being brought and questioned in the Holy Office at Com­plutum, and at Salamanca, he very brave­ly and clearly acquitted himself. It was about the year 1534. when the Reformation had prospered in many been Kingdoms, and kept out of others, only by vigilant and stout cruelty. The Inquisitors every where were then very sierce and very jealous, and the [Page 120]Founder of the Jesuits leading a strange unusual kind of life, and preaching with great vehemence, and very little skill, and no licence at all, became suspect to them; they took him twice, and the last time did press him so home, with about thirty inquiries, and he an­swered so positively, to their hearts content, that he removed all suspition of his not being a dutiful and true Son of the Roman Church.

But to return, the Delinquent brought to answer, hath in some cases towards the latter end, a kind of a mock-Advocate, who excepts at formalities, and pleads in the behalf of the Priso­ner some Decretals or Canons that can do him no great good. He himself, let him answer what he will, can neither move his Judges with pity, nor per­suade them to change their usual way of proceeding. After they have sworn him upon those Articles that concern his Faith and constant adherence to the Roman Church, they will question him about various things, and without taking any notice of it, hear him some­times deny that stoutly of which they have sufficient proofs; such is the weak­ness [Page 121]of man, such is the terrour of that bloudy Court.

Here the Friers with their composed gravity make long and religious exhor­tations to the Prisoner at the Bar, pro­test of their good intentions towards him, and that all they do is for the good of his soul; tell him they have clear evidence of the whole matter he is charged withal, only that it may profit him, they would have from his own mouth the whole truth in a full and free confession. And when they have said what they will, and heard what his Fears or his Conscience sug­gest him, they send him back to his Prison.

But if a man at first, resolved to save his Soul whatever his Body suffers, tells them plainly he is a Protestant, and re­solves to die so. Then their promises and their threats are all used to make him change his mind, and regain him to the Church, and as they see cause they will hasten or delay his doom, and still so order their Methods, as to propor­tion their rigours to the hainousness of the Crime of Heresie.

SECT. II. How the Prisoners Estate is seized upon.

IT is a Maxim in the Jus Pontificium, Haeretico nihil est licitum possidere, and this is as good Law as the Pope can make it, ‘That it is not lawful for a Heretick to possess any thing.’ Ac­cordingly when Papal Inquisitors have judged any man to be so, his Estate is wholly forfeited. When once he is taken and imprisoned, the Fiscalis, who prosecutes him, demands an Order for the securing of all his Estate. If he be the Father of a Family, his Wife and Children can claim nor detain nothing; nay, if it be the Wife that is accused, and detained in the Inquisition, her Husband is deprived of part of what she brought, and must be at charge to maintain her, and it is well if it doth not involve him into the suspicion or guilt of Heresie. Nay, Alphonsus de Castro, is of opinion that a Heretick is bound in Conscience to give up all his goods to be consiscated, before he is accused or convicted, and that [Page 123]he is unjust, and sins, if he doth not.

However all the Inquisitors and Ca­nonists are agreed that the Possessions of a Heretick are all forfeited. Carro­rius, Jacob. Septim. Gundiss. de Vill. Franc. Squil, and many more you may see cited by Gazaros, who all cite Popes Decretals for it. Et hoc merito contra Haereticos statutum fuit, ut in egestate haeretici laborent, & alii terreantur, &c. ‘And this is a just Law, (saith Roïas an Inquisitor) that Hereticks may be beggarly, and others may be deterred from that crime.’

The Holy Office therefore sends an Order to attach the Heretical goods, and then they become Sacred. No man, for the world dares touch any part of them; then if a man be declared to be an Heretick, whether he recants or per­sists, whether he be burnt or not, his Estate is forfeited, and that even from the very hour that he first committed the crime of Heresie; and this breeds many learned questions in the Canon-Law. Nay, though the man have been dead many years, and never whilst he lived questioned about his [Page 124]Faith, yet he may be declared to have been an Heretick, and his Estate seized, and by the Pontifician Law declared forfeited. Post Haeretici mortem, decla­rari potest eum haereticum fuisse ad finem confiscandi. Cap. accusat. 8. §.

We need not seek far, to find whence some Fanaticks took their Tenents of Dominion being founded in grace, and the wicked being Usurpers of what they possess, there is enough to this purpose among the Decretals and Ex­travagants. And the Gloss, which is approved notes in utroque Jure, speaks it thus plainly; ‘That Hereticks may justly be spoiled of what is theirs, and that it is lawful to take from them what they have, though better it were to have it done by the autho­rity of a Judge.’ Haeretici recte pos­sunt spoliari rebus suis, & licitum est auferri Haereticis ea quae habent, melius tamen est si authoritate judicis id fiat. Gl. 1. sum. 23.4.7.

This is very punctually observed by the Inquisitors, who are accountable to none but to the Apostolick Chamber, Benedict XI. appointed it anno 1303. and that the Bishops should have no [Page 125]share, and no power to demand any account of the Inquisitors, for what they take from Hereticks: yet in the Dominions of Spain, the King hath one third part, the Inquisitors one third part, and the other third part is laid by ad usus fidei, for the depressing of He­reticks, and advancing the Popes po­wer. This brings to him and to his Oficers an Ʋberes fructus in the literal sense, a very plentiful income, and the King, for giving way to have his Sub­jects plundered and destroyed, is also allowed a dividend, though with many defalcations. When above five thou­sand houses in one Citiy have been emptied of goods and inhabitants, as Hieron. Zurit. l. anal. 20. hath it, this must have been a brave booty; and this makes some say, that only Covetousness keeps Inquisition on foot, in Popish Coun­trys; which is as true as that Covetous­ness and Ambition cause the Papacy to hate the Reformation, and to endeavour to destroy it and all Protestants. That is, though it be so, Inquisition is never the less formidable to us, and intended for our ruine.

SECT. III. Of the tedious and sad condition of the Prisoners.

WHoever reads those Books which give us an account of the In­quisition, will liken it in his thoughts to nothing but hell upon earth; out of it there is no redemption, and in it there is no comfort. We have seen before that the Prisons are Magis ad Poenam quam ad custodiam, designed more to afflict than to secure the poor Prisoners. If the sense of their misery can suffer their thoughts to look out, they see what havock is made in their Houses and Estates, what ruine, what danger is brought upon their Families! they themselves have no consolations but what they receive from heaven! they are absolutely in the power of them, who in cold bloud, seriously and conscienciously will use them as barba­rously as they can, and think they can never exceed in their severity! The struglings of flesh and bloud against such bitter sufferings, tempts many to [Page 127]wound their Conscience, and staggers, no doubt the most resolute and the most sincere! Those Ministers of cru­elty, who look to them, and deal with them according to the Orders of the Inquisitors, dare not favour or pity them, though they had a heart to do it; for then they should be used as Fa­vourers of Hereticks, and hinderers of the Holy Office: And that is very bad.

We see by Arnoldus and Julius Clarus that sometimes the Prisoners are expo­sed naked to the cold airs, or hindred from sleep, and oftentimes allowed so little bread as to be almost starved. But at the best they are in a very ill case, and the Friers make it as long and te­dious and as intolerable as they can, having this Saying, or this Rule for it, That vexatio & calamitas carceris fre­quenter aperit intellectum; ‘The vexa­tion and calamity of the Imprison­ment, do oftentimes open the Under­standing:’ i. e. make them see what an ill thing it is to be an Heretick.

A Paramo, one that was many years a Judge in that Court, where many ill and barbaraus things are kept from [Page 128]coming to the knowledge of the world, who know nothing of their doings, but what they themselves are pleased to reveal, speaks it in the commenda­tion of the Holy Tribunal, Odio, Favo­ri, intercessionibus aliisve humanis re­spectibus omnis aditus praecluditur, tan­taque Religione, aequitate & justitia ge­runtur omnia, tanto silentio & taciturni­tate causae aguntur, tacitis & occultis ju­diciis, ut vel summum illud silentium mi­rentur — parietes illi interiores atque tecti recessus, intra quos privata & remo­ta luce communi, procul à conventu & sre­quentia mortalium Inquisitores ipsi de re­bus querunt, ut de criminibus delatis in Judicium Inquisitionis injiciant metum hominibus, & Religionem afferent incre­dibilem in illo silentio. ‘That in it no regard at all is had to love or hatred, to intercessions, or to any humane respects; they cannot so much as find an entrance into that sacred inclosure, wherein all things are transacted with the greatest Equity, Justice, and Re­ligion; wherein Causes are debated and judged, by occult unspeakable ways, with so deep a silence and ta­citurnity, that even those interior [Page 129]Walls and secret recesses where­in all is acted, wonder at such an amazing silence. Therein the In­quisitors, in privacy far from the common light, and noise, and observa­tion of the world, search out the truth, and cast in the souls of men an incredible awe and terrour, about those crimes which belong to their cognizance.’

By this Encomium of the Inquisition, we may in some measure understand how they pass their time that are forced to dwell for some years in those Regi­ons of Horror; and that this is yet more grievous than that fourfold pe­nalty which the old Pontifician Law assigned to the crime of Heresie. Haere­ticorum poena quadruplex, excommunicatio, depositio, bonorum ablatio & persecutio militaris; which was to be punished in the Soul by Excommunication, in the Body by the Sword, in the Estate by Sequestration, and in the Dignity by Deposition.

SECT. I. Of some preparations previous to the Torture.

TO tell you the Truth, there must be some grounds of suspicion, according to their Printed Rules, be­fore they rack a man: But Th [...]del Bene, a late voluminous Author, whose Books are printed at Lions, with the appro­bation [Page 133]of the sacred faculty of Paris, 1666. treating at large of the Office and Excellencies of the Inquisition, tells us that lesser indications or suspi­cions of guilt will serve in the Case of Heresie, Leviora indicia sufficiunt in crimine Haeresis. And yet those indicia are so light and comprehensive, that by them hardly one man shall escape the stretch. These six are commonly num­bred in their Directories, 1. Mala fama, an ill fame, as it is here with us to be Popishly affected, whereby certain men would bring all that are not of their Faction under the odium of the People. 2. Tentata fuga, if a man hath attem­pted to flee, which any man would, rather than come into their hands. 3. Locus suspectus, a suspected place, to have dwelt or been born in a City or Province infected with Heresie. 4. Tem­pus, the time, as when there are great endeavours to oppose the Romish Wor­ship and Tyranny, then they are to be more cautious, and more suspicious. 5. Conversatio prava, a depraved con­versation, that is, frequenting such as are tainted or suspect. 6. Spes commo­di alicujus, the hope of some advantage, [Page 134]as if a man hath heretical Friends or Relations able to do him good. If a man falls under one or more of these suspicions, then he may be proceeded against, and urged to confess by the Rack; and that especially in the Crime of Heresie, wherein they all agree that the Inquisitor must be more prone to torture, because that Crime is more secret, and lies deep in his heart, or in his understanding, and because the confession of it is mighty profitable to the Heretick, In crimine Haeresis proni­ores esse debent ad torquendum, quod illud sit occultum, & quod confessio multum pro­sit confitenti.

Those things duly weighed, and the Inquisitors having decreed in due form that the man shall be put to the que­stion, send for him, and very gravely reprove him for his shufflings, and re­servations, and abusing their patience, and putting them to great trouble; and then they afresh exhort him to unbo­some all his secrets, and for the love of his soul and body, to keep back nothing. They tell him how grievous is that which he must suffer, and that if he should lose life or limb by it, he must [Page 135]thank himself, for their part they must do their Office, and it is much against their will they are necessitated to use such means to bring forth the Truth, which he will not confess. Such as this and much more to the same purpose is to be found in their Directories.

After that they pronounce this Sen­tence, which their Register writes down; Nos Fr. N. Inquisitores Haereticae pravitatis, &c. attendentes meritis pro­cessus facti per nos contra N. N. de &c. diligenter examinat is quod tu es varius in confessione, & quod sunt indicia multa, eapropter ut veritas ab ore proprio habea­tur & deinceps aures judicum non offen­das, interloquendo declaramus, judiciamus & sententiamus die praesenti & hora tali, te supponendum tormentis & quaestionibus; Lata fuit haec sententia, &c. This they call, Sententia interlocutoria ad torquen­dum; an interlocutory Sentence in order to the torture.

‘We N. N. Friers, Inquisitors against Heretical pravity within this King­dom of N. duly considering the me­rit and circumstances of the whole process by us made against thee such a one, of such a place, having dili­gently [Page 136]examined that thou art vari­ous in thy confessions, and that there are many presumptions against thee; For that reason, that truth may be had out of thine own mouth, and that henceforth thou mayst be kept from offending the Judges ears, we before we define the matter, de­clare, judge, and sentence thee to be put to torments and questions, this day at such an hour. This Sen­tence was given such a day, in such a place.’

This done, the Prisoner is carried in­to a low, secret, and remote place, that none may hear the cries, nor what is said or done, but such as are appoin­ted; every thing is prepared to begin the Tragedy, and then thither the Bloud-hounds follow their prey; and fiercely fall upon it.

SECT. II. The ways of Torturing.

THe first thing that is done is the Denudatio, the stripping them naked, be they men or women; the Holy Friers the while sitting on their Tribunal, look and are attentive to see that every thing be done according to due course of Law, and as they shall appoint. I find in some of their Law­books and Directories mention made of fustigation, beating the Criminals with Cudgels upon the bare flesh. Of ty­ing their hands very streight, immitten­do virgas inter digitos, putting sticks betwixt their fingers. Of driving an Iron Peg into a certain part of the foot very sensible, so as to go though a bone which they call Losso Pazzo. Of put­ting them into a certain Instrument, wherein they are enclosed all but the head, and wherein a sharp thing pres­seth hard upon their Navil. Of pou­ring in through their Nostrils water mixed with Lime. And of some other kinds of cruelties which I need not [Page 138]mention. But the Pulley or stretching Rack is that which is most generally and frequently used, and which their Writers most approve. I praise God I never saw it, but in general they describe the manner of it, thus:

After his cloths are pulled off, who is to be tortured, (which is good as they say against incantamenta, Spels and Witchcrafts, which are very frequent in Popish Countries, and which are pretended so to num some Criminals that they feel not the Torture) they put afterwards upon him or her a thin garment of linnen very streight to his limbs. Then with small cords they tie his hand behind him, Wrist and Thumbs, so hard that the bloud gusheth out, and put them upon a hook, which a rope draws up, and hangs him into the air. Then they put weights to his feet, less at first, and bigger afterwards, till they almost dismember him. Then they pull him up as high as the Judges, who sit by, are pleased to appoint; they shake him and pull him down, as the Inquisitors direct, and keep him thus stretched and hanging as long as they command. The while they put questions [Page 139]to him, and the Register sets down his Answers. But in the Books that treat of these matters, I find this cau­tion inserted, that in questioning the Tortured, they should not at all be particular, nor ever ask him expresly what they would have him say: But in­sist only upon generals, that he would speak the truth, and reveal all he knows, lest (say they) the greatness of his pain extort from him a false con­fession, and his impatience make him say any thing, that the question should prompt him to.

Jul. Clarus and Laur. Arnoldus direct that the Prisoner should neither eat nor drink for ten hours together before he be tortured, that being more faint and sooner tired, he may sooner confess, and that clear from fumes, he may remem­ber and speak his mind more plainly. For what he speaks in the Torture is a good proof in Law against himself or others, except he presently retract it, which as soon as he is took down they read his confession to him.

I find by cautions in several Au­thors that some weakly, tender Here­ticks, not able to bear the pain of it, [Page 140]die in the torture, and some of them find great fault with it, and in that case accuse those Tortures of cruelty. But however they all own, that it is much worse to endure the torture, than to have both hands, or any part of the body cut off.

SECT. III. Of repeating the Question.

IT is seldom that once serves the turn, and therefore the Judges must not be satisfied with what the Prisoner saith the first time he is racked. They have taken great care that Hereticks should not go so peaceably out of the world. And therefore the same Rules of theirs, that appoint that in the case of Heresie the Inquisitors should be prone and rea­dy to use the torture: appoint also that he should frequently repeat it. Here­tical pravity is a subtil and secret poy­son, which lies in the closest recesses of the Soul, and is apt to stick, one bitter potion will not fetch it up, they must repeat the Dose. Therefore when the man is taken down, and they are [Page 141]clothing him again, they must insert this clause into the Process of what hath been done, Animo tamen illum torturae iterum subjiciendi, quatenus opus sit; that now they release him with a design to put him again to the same torments, as long as there is need.

And so the poor Wretch, not able to move himself, is carried to his Den with this comfort, that as soon as his disjoynted bones are knit again, and he is capable of relishing the same pain, he shall be sure to hear of the good Fa­thers, who now will let him alone, but not forget him. But I must not forget to say, that whilst he hangs in the Sling with his weights at his feet, those great searches of truth, the Inquisitors, Po­sitis coram eo dirioribus instrumentis tor­turae, having set before him more dire­ful Instruments of torture, give him to understand by this formal sentence, that they will make use of them the next time. Nos Inquisitores, &c. assignamus tibi N.N. diem talem, ad quaestiones con­tinuandum, ut ex tuo ore proprio, veritas ulterior eruatur, &c. ‘We N. N. Inqui­sitors, &c. do assign to thee A.B. such a day to continue to torture thee, that [Page 142]from thine own mouth we may get more of the truth.’

Indeed in some of these Sentences I find the name of the Bishop inserted: but that is only a pro forma, for pro­perly it is his substitute, who is, or is supposed to be then present, and who being sworn to secrecy, and to obedi­ence to the Inquisitors is altogether their Servant and their Officer, as are all the rest of them that attend the Holy Office. But for all Padre Paolo's moderation, and his blaming the exor­bitancies of that Court, I doubt not but at Venice it self Lutherans or Calvi­nists would be as hardly dealt with, as any where else, and that their mixt Inquisition half Ecclesiastical and half Secular would be near as severe to real Hereticks, though likely Roman Ca­tholicks be not so much endangered and oppressed by it, as in other places. I am sure that with publick allowance the most bloudy Directories of the In­quisition, and the cruellest Books against Hereticks are Printed at Venice. And that for all their own Patricians be said to be impowered by the Re­publick to inquire against Heresie, the [Page 143]Canonists on all hands make it a maxim, Inquisitores à quocunque eligentur, semper ab Apostolica sede habent authoritatem immediate. ‘That whoever chuseth or nominates Inquisitors, they always have their authority immediately from the Roman See.’

However where the Pope is power­ful enough Inquisition is in full force, and there he hath taken care that He­reticks shall find little of mercy, but that they shall suffer as much as possibly they can. And therefore let them ac­knowledge or invent what they will, still they may be tortured further, in caput alienum, to discover other Here­ticks, or still to say more than they have said. There are Decrees of Paul IV. and Pius V. Quoscunque reos, convictos, & confessos de Haeresi, pro ul­teriore veritate habenda, & super compli­cibus fore torquendas, arbitrio domino­rum judicum. ‘That all that were guilty, convict of Heresie, or had confessed it, should at the pleasure of the Judges be tortured again and again, to reveal their Accomplices, and make a further confession.’ And this is enforced and pressed by a Decree [Page 144]of the Congregation of the Inquisi­tion, July 28. 1569. And thus the mi­sery of their unhappy Prisoners, is pro­longed as long as they please.

SECT. I. Of the Cautions of the Friers when they absolve an Heretick.

WHen the day comes that the Frier Inquisitor is pleased to give decisive sentence in favour of a Prisoner, which is commonly done at the Act of Faith, or their publick Assizes. Then is he brought forth, and an Officer of the Court reads his charge and his conviction, which is what they please to say, for the Pri­soner must not dare to speak one word for himself. After that it is declared [Page 147]how it hath pleased God to bless with success the Inquisitor's endeavours in bringing back the stray Sheep into the Fold, and how that the repenting Here­tick, who had been held in the chains of Satan, doth now see and bewail the greatness of his crime, and begs to be untied from those bonds of Excom­munication, and all other Censures, wherewith he was tied, and to be, up­on any terms re-admitted to be a mem­ber of the Church, which request of his they readily accept and grant, out of their great inclination to mercy, they never desiring the death of a sin­ner, but only that he may be converted and live.

After this, or such a fine Preface, he is absolved in form, if he was not be­fore he came out of their Cloysters; and then they pronounce his Sentence, and after the publick solemnity ended, bring him to the Monastery back again, that he may have his Penitential Letters, and be fully instructed how to behave himself for the future.

For by their Popes Bulls, and by the In­quisitors Laws, a man that hath once come into their hands, is never wholly freed [Page 148]from them but by death, they may still aggravate his Penance or Punishment as they please, they may at any time take his cause in hands again, and have him brought back into their Prisons. They may swear whom they please, to have an eye upon him, to see that he wear his San-benit, and that he attempt not to go out of the Country.

And this they fail not to do, if they suspect the man. And however before his dismission into the World, the Gal­lies, or the four Walls, they strictly swear him to secrecy, that he will never reveal to any creature any thing he hath seen or known within the Inquisition, nor any thing that hath been said or done to him. And the Inquisitors tell him the danger of it, that if he doth, he shall be taken for a relaps and Apo­state, and be dealt with accordingly. Further they swear him to the Romish Faith, with some curses and imprecati­ons, and many grievous threats, if ever he swerves from it, in any one point; and make it part of his Oath, that he shall ever discover and persecute Hereticks to the utmost of his power, [Page 149]and in his Sentence and Absolution in­sert this conditional clause, Si de corde bono & de fide non ficta redieritis ad Ecclesiae unitatem, & si servaveritis illa quae vobis injuncta suerint & mandata. ‘That they are not to receive any benefit by being absolved, except they (the penitent Hereticks) re­turn to the unity of the Church with a good heart, and an unfeigned faith, and obey what shall be enjoyned and commanded them.’

All these Cautions and Securities du­ly observed and taken, out goeth the trembling Wretch, resolved to be so zealous a Roman Catholick, as never to come there again by being suspected. But some, if before they had known the truth, and cowardly denied it, be­come so perplexed and uneasie, that they relapse into Heresie, and venture the severities of the Inquisition, and think it easier to be racked and burnt, than to bear the accusations and reproaches of their Consciences, and venture an eternal Hell.

SECT. II. Forms of Sentences.

THe Forms of Absolution and Re­conciliation you have in the Pontificale, and of them I have said enough already; there is only this difference, that here the Inquisitors make more use of the Rod, they have in their hands, and that the Penitents the day before the Act of Faith, were shaved beard and hair, and that at the solemnity, they in Sicily are clothed in black; every where they hold lighted Torches in their hands, and are mighti­ly sprinkled with Holy Water, have hanging Ropes about their Necks, and that sleeveless Coat on, with Crosses before and behind, which they call the San-benit.

I set down before, treating of the Waldenses, a form of Sentence against such as are immur'd, or laid up to live and die upon bread and water in a Dungeon betwixt bare Walls. As for them that are enlarged, and only must wear the San-benit, they are thus [Page 151]sentenced. Nos N. N. Inquisitores Hae­reticae pravitatis, &c. vobis ad unitatem Ecclesiae reducere volentibus, abjurata pri­us omni haeretica pravitate, imponimus & injungimus pro poenitentia duas cruces crocei coloris, duorum palmorum in lon­gitudinem, unam anterius, alteram poste­rius, in omnes vestes praeter Camisiam, in & extra domum portandas, renovandas si rumpantur vel desiciant; item injungi­mus vobis peregrinationes & visitationes Ecclesiarum N. W. & alia quae literae poenae vestrae, quae vobis concedentur, plenius continebunt, &c.

‘We N. N. Inquisitors against Here­tical Pravity, &c. willing to reduce you N. to the unity of the Church, you having first abjured every Here­tical Pravity, do appoint and enjoyn you for penance to wear upon all your garments behind and before two Crosses of yellow colour, one foot in length, and that within or without doors you never appear without them, that when they are worn out or broke, you take care to renew them. That in Pilgrimages you visit such and such Churches; and duly perform all other things contained [Page 152]more at large in that Letter of Pe­nance which we shall give you, &c. still reserving to our selves, and to our Successors in this Office, full power to increase, to lessen or to change the Penance here imposed to you. Given, &c.’

Those Letters of Penance which are given to the reconciled Penitents, and which they are sworn to observe, & ever to carry about with them, that they may know what they must abstain from, and what they must do, differ according to the several restraints or impositions which the Friers are pleased to lay upon their Converts. Thus St. Dominic their Founder set them their Copy, which they still follow.

Omnibus Christi Fidelibus ad quos prae­sentes literae pervenient, Fr. Dominicus Oxoniensis Canonicus, praedicator mini­mus, salutem in Christo. Authoritate Domini Ab. Cistercien [...]s Apost. sedis Le­gati, qui hoc nobis injunxit officium, reconciliavimus praesentium latorem Pon­tium Rogerium, ab Haereticorum secta Deo largiente conversum, mandantes in virtute praestiti Juramenti ut tribus Dominieis vel festivis diebus ducatur à Sacerdote nudus [Page 153]infemoralibus, ab ingressu villae usque ad ingressum Ecclesiae verberando. Injungi­mus etiam ei ut à carnibus & ovis & caseo, seu omnibus quae à carn [...]bus trahunt ori­ginem abstineat omni tempore, excepta die Paschae & Pentecostes, & die Nata­lis Domini, in quibus ad abnegationem erroris pristini praecipimus ut eis vescatur. Tres quadragessimas anno faciat, à piscibus abstinens; tribus diebus in hebdomada semper à piscibus & ab oleo & vino absti­neat & jejunet, nisi corporalis i [...]firmitas vel aestatio laboris exegerint dispensatio­nem. Religiosis vestibus induatur tum in forma, tum etiam in colore, quibus in directo utriusque papillae singulae cruces parvae sint assutae. Quotidie si opportunum fuerit Missam audiat, & diebus Festivis ad vesperas in Ecclesiam pergat; alias ho­ras tam diurnas quam nocturnas, ubicun­que fuerit, Deo reddat, scilicet septies in die decies Pater Noster dicat, media nocte vicesies. Castitatem observet, & mane apud Cererim villam, chartam istam Capellano suo, per singulos menses ostendat. Capella­no etiam praecipimus ut de vita ejus curam diligenter habeat, quod si ea observare con­tempserit, tanquam perjurum & haereticum & excommunicatum ipsum habere praecipi­mus, &c.

‘Frier Dominic the least of Prea­chers, to all Christs faithful people to whom these presents shall come, greet­ing in the Lord. By the authority of the Cistertian Abbot, who hath appointed us this Office, we have reconcil [...]d the Bearer of these presents Pontius Ro­gerius, converted by Gods blessing from his Heretical Sect, charging and requiring him by the Oath which he hath taken, that three Sundays or three Festival days he be led by a Priest naked from his Shoulders down to his Drawers, from the com­ing into the Town unto the Church­doors, being whipt all the way. We also injoyn him, that he abstain at all time from Meat, Eggs, Cheese, and all things that proceed from Flesh, except on the days of Easter, Whitson­tide, and Christmas, on which days we command him to eat flesh for a denial of his former error. We Will that he keep three Lents in one year, abstaining even from Fish. And that he fast three days every Week always, refraining from Fish, Oyl, and Wine, except bodily infirmity, or hard la­bour in Harvest-time, require a [Page 155]dispensation. We will have him wear Friers Coats with two small Crosses sown on his two breasts. Let him every day hear Mass, if opportunity may serve, and on Holy days let him go to Vespers to Church. He shall observe all the other Canonical hours, by day and by night, where ever he be, and shall then say his Orisons, that is, seven times a day he shall say ten Pater Nosters together, and twen­ty at Midnight. Let him altogether abstain from his Wife, and every first day of the month, let him shew these our Letters to the Curate of his Town of Cererim, whom we also command to observe diligently what kind of life this Bearer leads. Whom if he should neglect to observe these our Injunctions, we declare to be perju­red and Excommunicate, and will have him taken for such, &c.’

The Penitent thus dismissed, where the Popes Canons are in force, loseth all that he had, his Family is disgraced, and his bloud is tainted, as though he had committed High Treason. And if it be enquired, why they that in other cases are so indulgent to Sinners, [Page 156]give them Absolution upon such easie terms, should in this tie upon them such hard Penances, and be so severe. The answer is plain and easie, that the Crime of Heresie goeth very far beyond all others, in hainousness and enormity, as by good authorities I shall soon make appear.

SECT. I. A Sentence in some Relapses.

—Tanquam Canes ad vomitum re­deuntes, culpis veteribus novas superad­dere non verendo, nec divinum juramen­tum metuendo, & in abjuratam haeresim [Page 161]relabendo, per hoc se falso & ficte conver­sos & impoenitentes ac de tam incorrigibili crimine incorrigibiles se ostenderunt ma­nifeste, necnon omni gratia, misericordia & audientia tanquam Relapsi fecerunt se indignos, ita ut promissis & juramentis suis nulla sit de caetero fides penitus adhi­benda. Nos praefati Inquisitores N.N. &c. communicato consilio multorum bonorum virorum peritorum tam jure Canonico quam civili, & Religiosorum plurimorum discre­torum, Deum habentes prae oculis, & or­thodoxae Fidei puritatem, sacrosanctisque Dei evangeliis positis coram nobis, ut de vultu Dei nostrum prodeat judicium, & oculi nostri videant aequitatem, praedictos N. N. &c. in hac die praesenti ipsis ad audiendum sententiam peremptorie assig­nata, dicimus & per sententiam in his scriptis declaramus Relapsos esse in Haere­sim abjuratam, & cum Ecclesia ultra non habeat quod faciat, Relinquimus eosdem N. N. Curiae seculari, candem affectuosè rogantes, prout suadent Canonicae fan­ctiones, ut illis vitam & membra illibata conservet. Data, &c.

After a Rehearsal of the former Pro­cess, Reconciliation, and Penance, and the usual formalities, then it follows, [Page 162] ‘Returning like Dogs to their vomit, without fear of their sacred Oath, or of adding new crimes to the former; falling again into the Heresie they had abjured before, they have made it appear that their conversion was false and feigned, and have declared themselves Impenitents, incorrigible of the most incorrigible crime of Here­sie, and have rendred themselves un­worthy of all grace and mercy, and of ever being heard, so that hence­forth no faith at all can be given to their Oaths and Promises. Wherefore we N. N. Inquisitors, &c. with the counsel and advice of many good men learned in the Law, and of many dis­creet Friers, having set before our eyes the glory of God, and the puri­ty of the Orthodox Faith, and having put before us the holy Evangils, that our Sentence may come forth from the presence of God, and our eyes may look on the thing that is equal, do say and declare by this Sentence here written, that the foresaid N. N. (to whom we have peremptorily assigned this day to receive their Sen­tence) are Relaps into Heresies ab­jured [Page 163]by them before; and now the Church having no more what to do to them, we leave the said N. N. to the Secular Court, begging of it affectionately, as we are directed by the Canonical Sanctions, that it would so deal with them, as to preserve them sound life and limb, &c.’

This Sentence pronounced, the con­demned Prisoners are delivered up to the Civil Officers, who for all the hypo­critical Prayer of the Inquisitors, are obliged to burn them, and without fail ever do it. And if they should not, they would be excommunicated, and prosecuted with the utmost rigour. Del Bene, and all their Doctors prove it even by Papal Constitutions, That the Church hath power to put obstinate Here­ticks to death. Sed Ecclesia non solet hanc potestatem exequi per ministros eccle­siasticos, sed per saeculares. Nec debet nec potest Judex saecularis Haeretico dam­nato poenam remittere, sed omnino debet illi statim inferre, juxta Text, &c. alias ut haereticorum fautor punire potest. ‘But the Church useth not to execute that power by Ecclesiastical, but by Secu­lar Officers. And the Secular Judge [Page 164]neither should nor may remit the pe­nalty to the condemned Heretick, but is obliged forthwith to inflict it upon him, according to the Texts — of the Canon Law. Else he may be punished as a Favourer of Hereticks.’ Nay, they ingeniously bring a Scripture Text why Hereticks should be burned, and that is because our blessed Saviour said, Joh. xv. 6. If a man abide not in me, he is cast forth as a branch and is wi­thered, and men gather them, and cast them into the fire, and they are burned. And Canonists are very prolix in pro­ving that Hereticks are to be punished with death, and not only with death, but with fire, which is the most cruel, and not only to be burnt, but to be burnt alive.

Padre Paolo tells us whence proceeds this custom of interceding for the con­demned Hereticks, when they are going to be burnt. Mean while it may be obser­ved how much their kindnesses & good words to Hereticks are to be trusted, who constantly pray that they may not lose bloud or life, when they are going to murther them with the greatest bar­barity.

For as it appears, the Civil Magistrate is but an inferiour Officer, a Hangman to the Ecclesiastical Tribunal; he is ob­liged to execute the irreversible Sen­tence; and accordingly when the In­quisi [...]ors are pronouncing it, the fires are kindled, and all is in readiness for ex­ecution, which immediately follows.

Those Religious men and learned in the Law, whose advice is taken (as the Sentence mentions) are some Friers of the same House, who expect to be pro­moted one day to sit on the Holy Tri­bunal, and are trained up to it, by be­ing sometimes Assessors. And some Ca­nonists that are Consultors of the Holy Office, who by their skill in the Canon and Pontifical Law, are able to in­form the Inquisitors, how far in any case they are warranted to proceed against Hereticks, suspected or proved.

SECT. II. A form of delivering a stubborn Heretick to the Secular Power.

NOs, &c. attendentes quod tu N. fuisti nobis delatus accusatus — quod tu in illis Haeresibus perstiteras multis annis in tuae animae detrimentum, Nos Inquisi­tores quibus ex officio incumbebat pravi­tatem Haereticam extirpare, volentes prout tenebamur, in & super his certius infor­mari, & videre an ambulares in tenebris an in luce, diligenter inquisivimus de prae­dictis, teque citantes & efficaciter inter­rogantes reperimus te praedictum N. in­fectum Haeretica pravitate, ac eandem de­fensantem coram nobis animo pertinaci. Sane cum prae cunctis mentis nostrae desi­derabilibus cordi nostro insidat sidem San­ctam Catholicam & Apostolicam in Po­pulorum praecordiis complantare, omni era­dicata haeretica pravitate, modos diver­sos, varios, & congruos tam per nos quam per alios adhibuimus, quatenus resilires ab Haeresibus & erroribus antedictis, in quibus steteras atque stabas, prout nunc stas contumaciter ac pertinaciter animo [Page 167]indurato; Verum cum humani generis inimico tuis praecordiis assistente, teque in dictis erroribus volvente & involvente, nolueris neque velis à saepe dictis Haeresibus resilire, plus eligens mortem animae incur­rere gehennalem & corporis temporalem quam antefactas Haereses abjurare & ad gremium Ecclesiae advolare & animam lu­crari, in reprobum sensum datus: ea­propter cum sis ab Ecclesia sancta Dei ex­communicationis vinculo innodatus, & merito, imò à grege domini separatus, ac participatione bonorum Ecclesiae privatus, & Ecclesia non habet circa te ultra quod faciat, cum ad te convertendum fecerit juxta posse: Nos, &c. Judices in causa Fidei antedicti, sedentes pro Tribunali more judicum judicantium, Sanctis Evan­geliis positis coram nobis, ut de vultu Dei judicium nostrum prodeat, & ut oculi pro­videant aequitatem: habentes prae occulis solum Deum, & sanctae fidei veritatem ac extirpationem Haereticae pravitatis, hac die, hora, & loco, tibi in antea assigna­tis ad audiendum sententiam definitivam, condemnamus ac sententialiter judicamus te esse veraciter Haereticum impoenitentem, & ut veraciter talem tradendum & relin­quendum brachio saeculari, & sicut Haere­ticum [Page 168]impoenitentem per hanc nostram sen­tentiam de foro Ecclesiastico te projicimus & tradimus seu relinquimus brachio saecu­lari, ac potestati curiae saecularis; dictam curiam saecularem efficaciter deprecantes, quod circa te citra sanguinis effusionem & mortis periculum sententiam suam mo­deretur.

‘We, &c. considering that thou N. hast been accused before us for, &c. and that thou hadst for many years persisted in those Heresies to the great detriment of thy Soul, we Inquisi­tors, to whom by our Office it be­longs to extirpate heretical pravity, willing, as in duty we are bound, to be more certainly informed about the premises, and to know whether thou dost walk in the light or in darkness, have made a diligent inquisition into those matters, and having cited thee, did find by efficacious interrogations that thou the foresaid N. wert in­fected with Heretical Pravity, which thou didst maintain in our presence with an obstinate mind. And also we desiring above all things, after the eradication of all Heretical pra­vity, to plant in the hearts of men [Page 691]the Holy Catholick and Apostolick Faith, have by our selves and others used, and caused to be used divers various and proper means to bring thee off from those the foresaid Er­rors and Heresies, wherein thou wert, and still continuest to be with an ob­stinate, incorrigible, and hardned heart; But now whereas at the in­stigation of the Devil, who possesseth thy heart, and doth more and more involve and plunge thee into the said errors, thou hast refused, and still dost refuse to depart from the said Heresies, chusing to endure the dam­nation of thy Soul, and the temporal death of thy Body, being given up to a reprobate mind, rather than to abjure thy Heresies, and save thy Soul by fleeing into the Lap of the Church: for this cause, thou being justly ex­communicated from the Holy Church of God, separated from the Lords Flock, deprived from the participa­tion of all Church-advantages, and the Church, after all her endeavours to convert thee, having no more what to do towards thee: We N. N. the foresaid Judges in causes of Faith, [Page 170]sitting upon a Tribunal as absolute Judges, having laid before us the Ho­ly Evangils, that our Sentence may come forth from Gods presence, and our eyes may look upon the thing that is equal, having also before our eyes nothing but the glory of God, the truth of the Holy Faith, and the ex­tirpation of Heretical pravity, and having before appointed thee this day, hour, and place to receive thy final doom, we now by this Sentence judg and condemn thee to be truly an impenitent Heretick, and as truly such to be left and delivered up to the Secular Power: and according as an impenitent Heretick, we by this our Sentence cast thee out of the Ec­clesiastical Court, and leave and deli­ver thee up to the power and judica­ture of the Secular Court; earnestly beseeching the said Court, so to mo­derate her Sentence towards thee, as that thou mayst lose neither bloud nor life.’

SECT. I. Of the vileness of Heretical pravity.

SEveral Authors have observed with Padre Paolo, who gives many in­stances of it, in the first Chapter of his History of the Inquisition, that the Pope makes a gin of the notions and defini­tions of Heresie, and makes his Laws and Declarations about it serve the [Page 176]ends of his ambition and covetousness; giving the name of Hereticks, not where it is really due, but where he is displeased, desirous to conquer, or to ruin his enemies. Heretical pravi­ty in the Romish sense, is a thing of which a man may be guilty without his will, and without his knowledge: and yet a thing which makes him the worst of Traitors against the Majesty of Hea­ven; which exposeth him here (if the Popes power can reach him) to all the misery that a human Creature can suf­fer, and hereafter to damnation. It is not to be thought what Popes and Pa­palins have said on this subject: and had they not declared us Hereticks, we should have been tempted by what descriptions their Writers generally make of Hereticks, to believe them to be the most horrid and pernicious Monsters in the world.

A Paramo p. 333. having rehearsed some of the wicked pranks of the Ana­baptists in Westphalia takes occasion from thence thus to describe all Protestants. Vides plane, Lector, qualia esse soleant hae­reticorum opera, qui semel exuti Catholicam fidem, omnem cum ea humanitatem, & [Page 177]quod proprium est hominis rationem pari­ter abjecisse videntur, super induentes cum impietate saevitiam, prae se ferentes ima­ginem ejus cujus afflantur spiritu, & quo geniti esse noscuntur, diaboli. — Praeter infinita damna quae exitiosa sta prodigia in orbem terrarum invexerunt, illud certe haud minimum est, quod ipsam naturam corruperunt, & laudabiles quarundam nationum mores ita perverterunt atque in pejus permutarunt, ut multi qui ante casti & pudici erant, temperati ac pene frigidi, ex istorum doctrina flagitiosissima atque profligatissima, sicut quibusdam libidinis facibus inflammati. —Enimvero sic inter Haereticos impura libido & nequitia ple­rumque pervenit ad summum ut audeant per impudentiam summam pro virtutibus vitia venditare, quod à protestantibus fieri palam videmus, &c.

‘Such use to be the deeds of Here­ticks, who with the Catholick Faith cast off all humanity and reason, and becoming most cruel and impious, bear the image of the devil, of whom they are born, and by whose spirit they are acted. And this is none of the least mischiefs which Hereticks, those pernicious Monsters have brought [Page 178]into the world, that they have cor­rupted nature it self, and so depraved and changed for the worst the good manners of some Nations, that they have made them infamous brutes in all lasciviousness, who before were exemplary for their chastity and tem­perance.—for generally among He­reticks, impure lusts and base villanies reign in such a degree, that by the highest impudence, they own and commend their own vices, as vertues, as Protestants do publickly.’

There is so much of this in most of their Writers, especially in them that treat of Heresie or the Inquisition, that I need not multiply quotations. Only I shall add from the same Author, p. 268. that upon this he grounds the mighty usefulness and necessity of the Holy Tribunal. Quae eo magis necessaria, quo majores calamitates at (que) majorem perniciem affert horrenda & detestabilis haeresis, quae adeo funesta ac perniciosa est, ut non solum Beatitudinis jure sieut caetera peccata le­thalia, privet, sed etiam in causa sit, cur haeretici capite & bonorum jactura plectan­tur, atque tam ipsi quam eorum posteri officiis & honoribus priventur, libri ab [Page 179]eis compositi prohibeantur, & infami veste à caeteris distinguantur.

‘The greatest of calamities and ruines brought in by that horrid and detestable plague which we call Here­sie, demonstrate how necessary Inquisi­tion must be. For such is the guilt of Heresie, such the funest and pernicious nature of it, that it not only deprives men of eternal happiness, as other mortal sins, but also is the just cause why Hereticks are punished with loss of goods and life, why their Books are forbid, they and their Children are deprived of all honours and dignities, and they are distin­guished from others, by that infamous Vest which they call San-benit.’

Now if any man should ask, what is then an Heresie, which they make so wicked and so criminal, after all these hard words and hard usages, they will say, that it is an error in the Ʋnderstand­ing, with obstinacy in the Will. That is, that a man will adhere to what he is persuaded to be truth, though others deny it. This, one would think, should not be so heinous, nor so dreadful as they make it: but then the matter is [Page 180]that which offends them most. Haeresis est circa pertinentia ad fidem, vel contra determinationem Ecclesiae, de rebus ad fidem vel ad mores pertinentibus. This is their usual definition of an Heresie, ‘That it is about matters of Faith, or against the determinations of the Church, concerning what we should believe, or what we should do.’ And so here comes their Romish Creed, which you have p. 4. And here they bring in, (as they have strength and opportunity) all Papal Constitutions and Decrees. And their Canon Law saith, Haereticus reputatur qui statu­tum summi Pontificis justum, venerabiliter non recipit; ‘That he is reputed an Heretick who doth not reverently obey the just Laws of the Pope.’ And that they are all so, the Jus Pontificium is very peremptory and plain. Papa si aliquid facit quod videtur injustum, ubi nos non possumus rationem assignare, ni­hilominus justum est. And the Gloss. Papa quod approbat, non licet alicui re­probare. ‘That whatever the Pope doth is just, though it seems other­wise, and we can give no reason for it: and that it is not lawful for [Page 181]any to reprove what he appro­veth.’

So that the great Heresie of all, is to oppose the Popes Will in any matter, or upon any account; hence comes the great malignity of Heretical opinions and practices. And for all they charge Hereticks with such vile immoralities, that one would think the very sight of them should create horror in the Be­holders, yet they tell us plainly, ‘That though they live well, yet they shall be damned; and that they are the more to be shunned and hated.’ Institut. Cathol. de extirpandis Haer. p. 227. &c.

The same Author propounding a learned doubt, Jac. Si­manc. Cur non liceat haereticis tutos esse in provincia ubi crimen non ad­miserunt, cum id caeteris facinorosis liceat? ‘Why Hereticks are safe no where, whereas other Malefactors are not prosecuted in those Kingdoms where they have not committed their crimes?’ gives an answer to it which fully enough declares the pravity and defor­mity of the crime of Heresie: but it is too long to be transcribed. I shall only add at present, out of him and others, [Page 182]how Hereticks are to be handled ac­cording to their demerits.

SECT. II. Of several Inflictions upon Hereticks.

THe Wit and Invention and Policy of Rome hath appeared in no­thing more than in her methods and proceedings against such as have dis­puted her absolute sovereignty in all things. Nothing is left unattempted that can depress and ruin them: and her making them Hereticks, i. e. most impious Prevaricators against Religi­on, hath been an effectual means for the destroying of them. This hath ingaged the zeal of the Vulgar, (all men coun­ting Religion most Sacred) and hath been the white Veil, wherewith she hath covered her blackest Designs. So we find the Romish Party, when they treat of these matters, laying all possi­ble Aggravations upon what they call Heresie: and making it the greatest Treason and Rebellion against Heaven, infer from thence, That it being the most publick and most heinous crime, [Page 183]all Christs Subjects, who are concerned for his honour, are bound to prosecute and revenge it. The Jus Pontificium and the Canonists have this frequently: Illius dissimulare non debemus opprobria, qui probra nostra delevit: & si contra ho­mines illatae blasphemiae impune non tran­seunt, multo magis qui ipsum salvatorem nostrum blasphemat, dignus est supplicia sustinere.

Accordingly they have writ, decreed, and inflicted on those whom they have pleased to call Hereticks, that even after their death their bones should be took up and burnt with this preamble in the Sentence, Attendentes quod cri­men haeresis propter suam immanitatem & enormitatem, non solum in vivis, sed & in mortuis, per jura promptissima debeat vindicari, Nos N. Inquisitores, &c. ‘Con­sidering that the crime of Heresie is so vast and enormous, that with the speediest justice it ought to be pu­nished, not only here on the living, but even in the grave on them that are dead, We therefore N. Inquisi­tors, &c.’ As Hereticks have no shel­ter when dead, so living every man is bound to accuse them. Quisquis tenetur [Page 184]Haereticum non tantum denunciare, sed etiam accusare; which they prove out of Deut. Chap. 13. Ver. 6, 7, &c. without any exception of Parents, or nearest Relations, as may be seen at large in the Authors I shall cite; who go yet further, and prove by holy Scripture, and other Authorities, even by Popes Constitutions. Propria authoritate cui­libet Catholico licet haereticos capere, & bonis suis expoliare, & impune occi­dere; ‘That every Catholick may lawfully apprehend Hereticks, spoil them of their goods and kill them.’

So many of them say, that a Priest may break the Seal of Confession, to reveal an Heretick, Quia ille non agit poe­nitentiam, & quia tali non est fides servan­da; ‘Because no faith is to be kept to an Heretick, and because, he remain­ing impenitent there is no Sacrament of Penance.’

Item, Civitas tota potest igne destrui, quando in ea plures Haeretici. ‘That a whole City may be burnt down, when Hereticks in it are too numerous,’ which is proved by Deut. 13.16.

Item, Contractum aliquem vel pactum validum Haereticus celebrare non valet, [Page 185]& obligatus haeretico etiam cum juramento ipso facto liberatur. ‘An Heretick can make no Contract of any worth, and any engagement or promise made to him, is void and of no force, though it were confirmed with an Oath.’

Item, Haereticus, excommunicatus ma­jori excommunicatione, & quilibet infa­mis, contra haereticum admittuntur in testes, in fidei favorem. ‘Hereticks, excommunicated persons, and the most infamous, are admitted to be Witnesses against an Heretick, in fa­vour to the Faith.’

Item, Qui sepelit mortuum excommu­nicatum, in excommunicationem incidit, ctiamsi tantum syndone tegat. ‘He falls under Excommunication that buries an excommunicated person, or but puts him up in a Winding-sheet.’

Item, Haereticus ipso jure est excommu­nicatus, traditus Satanae ut ab eo tor­queatur, & eandem potestatem habet dia­bolus in excommunicato, quam rusticus in pecore suo. ‘An Heretick is excommu­nicate by the Law, without a Sen­tence, and is delivered up to Satan to be tormented, and the devil hath [Page 186]the same power over him, as the Far­mer over his Cattel.’

Item, Haeretici sunt deterioris condi­tionis quam Juaedi. ‘Hereticks are in a worse condition than Jews.’

Item, Papae neutiquam obediendum si aliquid praecipiat, quod sit in favorem Haereticorum. ‘The Pope is not to be obeyed, where he commands any thing in favour of Hereticks.’

Item, Sola voluntas vel cogitatio puni­tur in crimine Haeresis. ‘The Will alone, or but the Thoughts, without any outward Act, is punished in the Crime of Heresie.’

Item, Quamvis sit Haeresis crimen Capi­tale, & poenam sanguinis irroget, in eo tamen neutiquam transigere vel pacisci licet, quod talem offensam nemo nisi solus Deus remittere possit.

‘Though Heresie be a Capital Crime, which incurs the shedding of bloud, yet there is no pardoning of it, nor no treating about lessening of its punishment, for it is such an offence as none but God can re­mit.’

Item, Quia Haereticus est hostis com­munis, ideo licet cuique illum propria [Page 187]authoritate occidere, à fortiori capere. ‘An Heretick being a common enemy, it is lawful for every one to kill him, much more to take him.’

Item, Delictum Haeresis etiam igno­ranter prolatum gravius est quam dolosum homicidium. ‘An Heretical word spoken through ignorance is a more grievous crime than wilful murther, murther, because the Heretick sets his face against heaven.’

Item, Haeretici tanquam animalia ve­nenosa & pestifera, antequam virus evo­mant sunt puniendi. ‘Hereticks, like Serpents and Toads, must be punished before they spue their venom.’

And saith the Popes Extravagants, Haeretici primo sunt admonendi, post oc­cidendi; & Haeretici utiliter patiuntur quod Catholici utiliter inferunt. ‘Here­ticks must first be admonished, and then killed. And it is profitable for them to suffer, what of duty Catho­licks inflict upon them.’

Volumes of Collections might be made of this. That Hereticks may in­joy nothing of those rights and privi­ledges that belong to human Creatures, and that they must be afflicted and [Page 188]destroyed all manner of ways. But [...] shall conclude this, with one instance o [...] the mighty zeal wherewith they thu [...] prosecute Hereticks. A Paramo tell [...] us, that when the Inquisition destroye [...] many thousands in all parts of Spain [...] some at Court represented to Ferdinan [...] and Isabel what a great loss and weak­ning it was, to have so many of thei [...] Subjects killed in that manner, and tha [...] then great sums of money were offered to their Majesties to stop or moderate the proceedings of the Inquisition against Hereticks; But that whilst mo­ved with pity, the King and Queen were considering whether they should take the money and stop the Torrent of bloud, Turre-Cremata that famous Frier, who had heard of what was in agita­tion, came in with a Crucifix hid under his Coat, and drawing near pulled it out, and held it to them, with these words, Ecce Salvatoris crucifixi effigiem, quem perditissimus Judas vendidit, &c. ‘Here is the Image of our Crucified Saviour, whom wicked Judas sold to his Enemies for thirty Pieces of Silver; if you approve of that Fact, do ye sell him for more, here you [Page 189]have him.’ And having said this, he laid down the Crucifix, and went out.

SECT. III. That in the Case of Heresie Princes fare no better than Subjects.

EXcommunication in the Church of Rome, may be incurred upon so many accounts, that there is hardly one of Ten, among the best Romanists, that is not ipso facto, or ipso jure excommu­nicate. It is true, that commonly in their Absolutions they take off those bonds indefinitely: but yet the danger is so great of coming any ways under the direful Sentence, that it mightily exposeth Magistrates to be thus smitten like others by the Papal Fulminations. The Council of Trent hath provided Sect. ult. that whoever after admonition, remains for a whole year excommunicate, shall be reputed Heretick, and proceeded against as such. Here Sovereign Princes have no exemption. They may be the Popes eldest Sons, but they must be as dutiful and obedient as others, else [Page 190]they shall smart under his correction without partiality. The Council in that last Session, Can. 5. obligeth them under pain of Excommunication to back the Church Censures with their power. In Can. 19. if they suffer Duels within their Dominions, they are excommuni­cated and deprived of those places where the offence is committed. And Pius IV. in his confirmation of that Council commands them amongst all the Faithful to receive and obey invio­lably all the definitions and decrees of Trent.

But what then? What if they are excommunicate, and reputed Here­ticks? Then it is at their peril, and the Pope will make the best use he can of these Laws Canon and Pontificial. Papa dicitur habere coeleste arbitrium, & tenet locum Christi in Terris. ‘The Pope hath the place of Christ upon earth, and his will is said to be the will of heaven.’ Item, Papa est super omnes homines, & ei obedire est de necessitate salutis. ‘The Pope is above all men, and without obedience to him there is no salvation.’ Item, Papa obtinet principatum totius mundi, & habet utrum­que [Page 191]gladium. ‘The Pope hath domi­nion over the whole world, and hath the power of both the spiritual and the temporal sword.’ Item, Papa po­test transferre imperium de gente ad gen­tem ex maxima causa: & potest principes seculares dignitate privare, ex causa, vel propter eorum iniquitates. ‘The Pope may give the Empire from one to ano­ther: and may, when there is cause, or when they are faulty, deprive se­cular Princes of their dignity.’ Some one of these, or many more of the same nature, which he hath in store, will reach the highest Throne on earth, and sometimes have overthrown it.

Then the Canonists will prove and bring forth out of their Magazines of Treasonous Principles; Pro crimine Hae­resis aequaliter puniuntur omnes, nullo ha­bito respectu ad gradus & dignitates. ‘That the Crime of Heresie is equally to be punished in all men, without regard to their degrees or dignities.’ Imperator puniri & deponi potest per sum­mum Pontificem, propter crimen Haeresis, ut fuit Imperator Fredericus. ‘That for the crime of Heresie the Emperour [Page 192]may be punished and deposed by the Pope, as was Frederick.’ Also, Si pa­rentes sunt Haeretici, à filiis suis optime possunt exhaeredari, nam patria potestas tollitur propter crimen Haeresis. ‘That for the crime of Heresie the Paternal power ceaseth, and that then Children may disinherit their Parents.’ And then to come home to the case, Haeretici nullam prorsus jurisdictionem habere possunt, ‘That Hereticks can have no power nor jurisdiction at all.’ Accordingly they all agree, Vassalli liberantur ab omni fidelitate & obsequio suorum dominorum, si ipsi domini in haeresim manifestam sint Capti. ‘That Vassals and all Subjects are free from all allegeance and duty to their Lords or Sovereigns, if they are faln into manifest Heresie.’

Nay, It is proved by many Autho­rities, and good Decretals, and Rea­sons, Quod digni sunt majori supplicio Reges & Principes Haeretici quam caeteri homines. ‘That Kings and Princes be­come Hereticks, deserve greater pu­nishments than inferiour persons.’ And not only if they become Here­ticks, but also, Si domini temporales, constitutiones Pontificias contra Haereticos [Page 193]latas servare noluerint, excommunicentur, & omni honore & officio priventur. ‘If they do not execute the Popes Laws against Hereticks, they forfeit their Crowns and Dignities.’

This is so often repeated, Si Reges & alii Principes Christiani facti sint Haere­tici, protinus subjecti & vassalli, ab eorum dominio liberantur. And this, De Hae­resi damnatus non debet vocari sub nomine dignitatis pristinae. ‘A King who is an Heretick, is no King, and ought not to be called by that name:’ That one that hath truly and fully embraced Popery, might act and intend any thing against Charles Stuart, and all the while, in a sense which he believes true, pro­fess himself a loyal and obedient subject to the King of England.

SECT. IV. Of the Authorities and Authors used in this Book.

MOst of what hath been said of the proceedings of the Popes and the Inquisition against Hereticks and Here­tical Princes, is to be met with in so [Page 194]many Authors, and with so little varia­tion, and recurrs so often, that to bring quotations for every particular, would have swelled and crowded my Margin to no purpose at all: when it may do as well here to name those Books which will prove what I have alledged. In­deed most of it is so unreasonable, so strange and inhuman, that to men of a good temper it will look like the Ficti­on of a malicious and a melancholy brain. Did many that are in the Church of Rome believe it to be guilty of such un­natural Principles, and bloudy Practices, as are here mentioned, they would be mightily staggered in their belief of its being the pure and only Church of Christ, and some would forsake and even detest the communion of that mer­ciless persecuting party, who now with a good zeal follow it, and think to go right.

Many Protestants also would be mightily confirmed in that Profession of the Christian Religion which is esta­blished among us, and would be more thankful for being delivered from un­der the Roman yoke, if they knew how heavy and intolerable it was to [Page 195]such of our Forefathers, as saw the Truth, and desired to follow it.

I know it is objected, that we have those amongst us, who are very froward and seditious towards their Governours, and upon Rebellious Principles have done very vile things: But it is our un­happiness and our grief; our established Church and Religion are hated and per­secuted by them, and were by them altered and ruined when they had power; and it is clear as the light, that they have their ill Principles out of those very Roman Schools which they seem so much to abhor. In them are taught at large those opinions which make Dissenters bad Subjects, and those which countenance the usurpations of the Popes, and the cruelties of the In­quisition.

I profess that what I have laid down as their Tenents or Practices, I have had from their own Authors: and that in them I have consulted, there is vast­ly more, and sometimes worse than what I have extracted. I shall be amply justified, as to the faithfulness of what account I give of the Papal and inqui­sitory proceedings against Hereticks, [Page 196]be they Princes or Plebeians, by them shall read the Canon Law, or but seek under proper Titles in the Extravagants, Clementines, Sexte, and even in the Decretals of Gregory IX. But in that vast Collection of the Pontificial Law, Printed at Venice, you have many Au­thors inserted, who treat at large of all things relating to Hereticks, wherein a man may fully inform himself of those Writers I have but lightly touched.

I cite some Bulls that are in the Bul­larium of Laërce Cher. and other Col­lections since. But to save the labour of searching into great Volumes, Alois. Bariola and Franc. Pegna have made a Collection in quarto of above an Hun­dred Bulls, since the beginning of the Reformation, to injoyn, direct, and encourage the extirpation of Here­ticks, all manner of ways, but especially by the Inquisition.

And because some might say, Who regards old Bulls or Decretals? And what do most of them signifie that have been long out of date? We must know, that every thing is in force, that makes against Hereticks. That we may not flatter our selves, Canonists fre­quently [Page 197]tell us, Extravagantes in corpore juris non clausae, contra haereticos editae, sunt validae, si constitutionibus in corpore juris registratis, contra haereticos, non obvient. That is, ‘That all those Laws and Papal prescripts new or old, some forged, some of uncertain Authors, that are not digested into order, and have no proper place assigned to them in the Body of the Canon, are of force, as far as they make against He­reticks, and moderate or oppose none of the more Canonical Constitutions that are against them.’ And we know how strictly they are executed where the Pope is obeyed: and how general that execution would be if he might have his will. There is a Bull of Pope Paul IV. anno 1558. whereby he very streightly commands, Renovari & in­violabiliter observari omnes leges, decreta sive statuta à Romanis Pontificibus, sacris conciliis & sanctorum Patrum decretis, in haereticos & schismaticos quovis tempore edita, etiamsi in literis Pontificum extra­vagantibus contineantur, &c. ‘That all Laws, Decrees, and Statutes, made at any time by Roman Popes, sacred Councils, or holy Fathers, against [Page 198]Hereticks and Schismaticks, should be renewed and inviolably observed, even such as are among those Decre­tals which they call Extravagants. And he commands further, that if they have been upon any account dis­used or neglected, they should now be revived, and brought into use again; and that they should be strictly obey­ed and executed against all persons whatsoever, without regard to their greatness or dignity.’ If we be­lieve him to be in earnest, we see what would become of us, and of Pro­testant Princes, had he those that could or would put his Sentence in exe­cution.

These publick, and in the Church of Rome, highest Authorities, give grea­ter force and credit to those lesser ones of private Writings, which are licensed and allowed: and are, as it were but Comments upon the Text; Declarati­ons of the practice of the Church, that her Laws are taught and obeyed, so that all those Inquisitors, Fiscalis's, Consul­tors of the Holy Office, and Canonists, which have written about the Crime and punishment of Heresie, are to be [Page 199]looked upon as the Sentences of the su­preme Roman Tribunal, or the execu­tions of them.

Lud. A Paramo and Th. del Bene will give any men sufficient information about these matters in general. But about particular subjects, de fide, or de Haereticis, or de indiciis, or de modo procedendi, or de quaestionibus & Tortu­ris, &c. there are very many Authors. Nichol. Eimericus his directorium Jacobi Simancae Intitut. Cathol. Alvarez Guer­rero Thesaurus Religionis Christian. Cae­sar Carene de off. Inquisit. Repertorium In­quisitorum. Franciscus Brunus de Tortur. & indiciis. Jacobus Arenas de quaest. Gun­dissalvus de villa Diego de Haeret. Julius Clarus. Joannes Roias. Lud. Carrerius de Haeret, Alphonsus de Castro de justa Hae­ret. punit. Laurent. Arnoldus. Robertus Cenalis de compescenda Haeret. ferocia, &c. They that shall consult these Books will be fully satisfied and tired. But numberless are the Authors that treat of these matters, and with little varia­tion repeat the same things over and over.

SECT. I. Some Priviledges of the Inquisitors, and Cruelties committed or occasioned by it.

INquisitors are called, Defensores fidei & Ecclesiae, ad gloriam Dei & aug­mentum fidei deputati. Defensors of the Faith of the Church, deputed for the glory of God, and the increase of holy Faith. They have power at any time to grant Indulgences of forty days, and of three years to them who any ways are assistants against Hereticks. They themselves have granted by three Popes as Aimericus in his Directorium tells us, Plenary Indulgences and a full Pardon of all their sins both living and dying. So that if they are exorbitant [Page 207]in the use of their power, and chance to wound their Consciences, here is a sure Plaister near at hand.

They being accountable to none but to the Pope, whose Delegats they are, and having power to proceed against all sorts of persons, even against the Secular and Regular Clergy, not­withstanding all exemptions, as Villa-Diego cites the Canon Law. Pro cri­mine Haeresis possunt procedere contra om­nes etiam exemptos, &c. have therefore a mighty influence over all Confessors, and by their means over all people, who either living or dying, are so awed by them that can give or deny Absolu­tion, that where the Inquisition prevails, the Popes Edicts are of more force, than any Civil Laws or Evangelical Precepts. Padre Paolo, chap. 26. gives an instance of it very observable. And A Paramo p. 623, &c. saith, that in their Visitations, when the Inquisitors pub­lish their Edict of Justice, they com­mand all Confessors to make what in­quiries they please, and forbid them to absolve any penitents from any thing that concerns Heresie. And they enjoyn all under severe penalties, to declare [Page 208]who they are that have, or have read any Bibles in the Vulgar Tongue, or any Heretical Books, or have revealed any secret of the Inquisition, or spoken any thing against it, or not obeyed their Injunctions. Which makes their Dominion more formidable and abso­lute, than that of Turkish Empe­rours.

We have seen before how they have a numerous train of armed men, who have power always and in all places to wear all sorts of Weapons, and are de­voted to their service and obedience. Now these men as well as their Masters are sacred and inviolable, as appears by the fore-mentioned Bull of Pius V. But Leo X. had before that, anno 1515. ordered that whoever should kill, beat, or strike any of them, should be deli­vered up to the Secular Power to be burnt as a Heretick.

It would be endless to rehearse all their priviledges and powers which make the Tribunal of a few (in out­ward appearance) contemptible Friers, higher, more firm, more irresistible and dreadful, than that of any Potentate upon earth. Their Mystick Coat of [Page 209]Arms represents much of this, as some make it out very ingeniously. A green Cross in Field Sable, on the right side a green Olive branch, on the left a na­ked glittering Sword and a Brier; round the Cross this Motto, Exurge Do­mine, judica causam tuam, which is ver. 23. of Psal. 74.

But Torrents of Bloud and devou­ring Flames had been more proper, to represent what use they make of their might. Out of their own Writings, and other Authors, since the time of Ferdinand and Isabella, a man might ga­ther a dismal Catalogue of men of Fame, Learning, and Piety, whom they have by various torments murthered in seve­ral Kingdoms for being Hereticks, be­sides Millions known only to themselves, whom they have likewise destroyed. A Paramo tells us of more than thirty thousand burnt in Sicily in less than 150. years, under pretence of being Magi­cians. That in Portugal, Didacus de Sylva being supreme Inquisitor, so many, and some even of the principal men, were miserably harassed, imprisoned, bound, tortured, condemned, that about the year 1535. the King was [Page 210]mightily affected with pity, and with much ado stopt and reversed those bloudy proceedings. And the same Author cites Hieronimus Zurita to wit­ness that in a few years, more than one hundred thousand in Sevil alone, were several ways put to death, and that more than five thousand houses remain­ed empty, for a great while.

But it would no doubt exceed much all other accounts, and be the astonish­ment of the world, if the Registers of the Inquisition for the two last hundred years should come to publick view, and we could see in them the numbers of men they have slain, and the sorts of tortures they have made them endure, that were, or were suspected to be, such Hereticks as we.

Thuanus in l. 3. giving an account of the great prevalency of the Lutheran Doctrine, even in Italy, and how the Tyranny of the Inquisition was let loose upon all that but looked towards it, gives this short account of that Holy Tribunal, Ejus horror & odium ingens — augebat horrorem perversa & praepostera judiciorum forma, quae contra naturalem aequitatem & omnem legitimum ordinem, [Page 211]in jurisdictione illa explicanda observatur; tum etiam immanitas tormentorum, quibus plerunque contra veritatem quicquid dele­gatis judicibus libebat, à miseris & inno­centibus reis, ut se cruciatibus eximerent, per vim extorquebatur. That is, ‘That it is the object of the greatest dread and hatred, because the method of its proceedings is against all Order, and Justice, and natural Equity, and because by direful unnatural tortures, the Judges make innocent Criminals suffer and say what they please.’

I know there have been Massacres and bloudy Executions in many places where there is no Inquisition. In France many Towns of the poor Waldenses were destroyed, and the Inhabitants, Men, Women, and Children most bar­barously murthered, Thuan. l. 6. The Parisian St. Bartholomeo some years after, is also sadly remarkable; what hapned since here and elsewhere upon the same account, cannot be forgotten. The Je­suit Strada l. 2. saith, that besides those that suffered under Queen Mary, the severities she used to purge this King­dom of Heresie, drove away no less than thirty thousand persons out of it. [Page 212]How many in lesser numbers, endured great persecutions, and died at the the Stake, for many years, in most places of Europe where the Popish Religion and Power had the prevalency, is known only to that God who hears the voice of Innocent bloud, and is the Revenger of it, though many Authors have transmitted to Posterity large me­morials of those cruelties, some in de­testation, some in commendation of them.

What hapned in the Low Countries, where Philip II. by fire and sword and great violence for the establishing of the Spanish Inquisition provoked the Peo­ple in their own defence to undertake that long and bloudy War which cost him seven Provinces. Thuanus. What was done in France against the two Henries, by that rebellious League, which the Pope abetted, and which undertook to set up his authority, Inquisition, and Triden­tine Council: These two memorable attempts in the behalf of Papal Inqui­sition against Heretical pravity, have shed so much Christian bloud, that no­thing but that very power and Tribunal, they were designed to promote, have [Page 213]ever made greater effusions of it. And I am of opinion, that were all things duly considered and compared, it would clearly appear, that there have been as great slaughters, outrages, inhuma­nities committed, as many Martyrs made by Rome Papist, since Dominic and the Inquisition appeared, as was done by Rome Pagan, in the Ten Persecutions for three hundred years. Rev. xvii. 6. And I saw the Woman drunken with the bloud of the Saints, and with the bloud of the Martyrs of Jesus: and when I saw her, I wondered with great admira­tion.

SECT. II. Of the prohibiting of Books, and the Indices expurgatorii.

AMong the many priviledges of the Inquisitors, it is none of the least, that the Censure of Books belongs to them, whereever they have a Tribunal; by which means they keep the People in as much ignorance as they please, and furnish the learned with none but such Books as tend to establish the Roman [Page 214]Faith, and their own Authority. For these two, there being in those Popish Countries so very many Books, so fierce and positive, and none appearing to contradict them, it is no wonder if per­sons of all ranks lie under great, invin­cible prejudices in those Points that are disputed betwixt us and the Church of Rome, whether such as concern the Faith, or the Power of the Magistrates, or those common Rights of humanity which belong to all mankind; where we and our opinions are represented as very monstrous and pernicious, and there are publick Schools and Lectures of cruelty against us, and a great part of the learning is to know the accurate and established methods of destroying Hereticks; and men are acquainted with nothing but what makes for the Papal Power and Dominion, and these things are inculcated and taught with great assiduity and great industry, and a very strict watch is had against all Persons, Books, or Opinions that could any ways thwart or oppose those recei­ved Maxims: it must needs have a migh­ty influence upon the minds and persua­sions of men. The Officers of the [Page 215]Inquisition, who have nothing else to do, are so numerous, powerful, inqui­sitive, and diligent, that it is matter of the greatest danger and difficulty to print or import any Books, that should savour of what they call Heresie, or maintain the just rights of Tempo­ral Princes against the Spiritual Mo­narch.

For this last, saith the Judicious Pa­dre Paolo, When a Potentate hath not the favour of him that commands in Ec­clesiastical causes, Religion is made a pre­text to oppress him. Of which he gives instances Chap. 1. and amongst them, that when the Pope was fallen out with the Venetians, any Books that came out in Favour of the Republick, were forbid­den by the Papal Inquisitions, under colour of Heresie. It is but giving any thing hard and terrible names, and for­bidding all things that can be said in the defence of it, and then it will be easie to impose on the People.

Relating to this I shall transcribe out of the last mentioned Author part of Chap. 29. The matter of Books seems to be a thing of small moment, because it treats of words; but through these words come [Page 216]opinions into the world, which cause par­tialities, Seditions, and finally Wars; they are words, it is true, but such, as in consequence draw after them Hosts of ar­med men. —‘By forbidding Books which at Rome are not liked of, al­though they be good and godly, be­cause they maintain Temporal Power, great wrong is done to Sovereign Princes, to such especially as would rule with the Arts of Peace, who use Books as a chief Instrument to cause people to believe as a firm truth, that the Prince is Ordained by God, and Ruleth with Divine Authority, and the Subject consequently in Con­science is bound to obey him, and not doing it offendeth God, because that the Prince, by the Law of God, is above every person that is within his Dominions, and may lay burthens on mens Estates, as publick necessities re­quire. Where these things, which are most true, are believed, a State may easily be governed: but where con­trary opinions are held, great disor­ders must needs happen. But as there was always in Gods Church, those who made use of Religion for worldly [Page 217]ends, so the number of them is more full. These under a spiritual pretence, but with an ambitious end, and desire of worldly wealth, would free them­selves of the obedience due unto the Prince, and take away the love and reverence due to him by the people, to draw it to themselves. To bring it to pass, they have newly invented a Doctrine, which talks of nothing but Ecclesiastical greatness, liberty, immunity, and jurisdiction. This Doctrine was unheard of, until about the year 1300. Neither is there any Book concerning it, before this time, then did they begin to write of it scatteringly in some Books, but there were not above two Books which treated of nothing else but this, until the year 1400. and three until the year 1500. After this time the num­ber encreased a little, but it was tole­rable. After the year 1560. this Doctrine began to encrease in such manner, that they gave over writing, as they used before, of the Mysteries of the Most Holy Trinity, of the In­carnation of Christ, of the Creation of the World, and other Mysteries of [Page 218]the belief, and there is nothing Prin­ted in Italy, but Books in diminution of Secular Authority, and exaltation of the Ecclesiastical; and such Books are not Printed by small numbers, but by thousands: Those people which have learning, can read nothing else; the Confessors likewise know none other Doctrine, neither need they any other Learning to be approved of. Whence comes in a perverse opinion universally, that Princes and Magi­strates are human Inventions, yea, and Tyrannical, that they ought only by compulsion to be obeyed; that the disobeying of Laws, and defrauding the publick Revenues doth not bind unto sin, but only unto punishment. And contrariwise, that every beck of Ecclesiastical persons, ought to be ta­ken for a divine Precept, and binds the Conscience; and this Doctrine is perhaps the cause of all the incon­veniences which are felt in this Age.’

Here we may see (as I noted be­fore) whence the disloyal and factious Principles of our Dissenters come; and by whose instigation they likely have [Page 219]been moved to act as they have done.

Our Author adds, ‘That as they condemn and persecute Books that come out in the behalf of King­ly power, so they geld the Books of ancient Authors, by new Printing them, and taking out of them all that which might serve for Temporal Au­thority.’

What he saith of Books that concern the Government, is most true also of them that concern their Religion or new Creed. Not one Book, Ancient or Modern, is suffered to speak one syllable against any thing that the Church of Rome doth teach or practise, though they be such as are acknow­ledged even by learned men of their Communion to be corrupt or superstiti­ous. And Book that might open the eyes of the People is, without fail, either pro­hibited or gelded: Even the Holy Bible, as a dangerous Book, that favours He­reticks, is streightly forbidden the Peo­ple, as we have seen before in the severe Edict of the Inquisitors.

There are now great variety of those Indices, or Catalogues of Books for­bidden, [Page 220]or of things to be taken out of them. Every year likely their comes out one, commanded to be admitted and obeyed in all the Christian world. Where there are Inquisitors those Indi­ces are sent to them, who enjoyn all Confessors to take care about them in their confessing and absolving their Penitents. And by this means they not only keep from the people all instru­ctive good Books: but they so mangle and alter those Books which they cannot keep out of their hands, that at present, in reading of a Book, a man can no more find what the Authors meaning was, but only what is the meaning of the Court of Rome, who hath altered every thing, as famous Padre Paolo complains and shews at large.

In those Indices published first by Junius, and afterwards even by autho­rity and licence we have this acknow­ledgment speaking of Bertrams Book. In old Catholick Writers, we suffer many Errors, and extenuate and excuse them, and by some device we feign some convenient sense, when they are opposed to us. Excogitato Commento, sensum iis affingimus. And we have these Cor­rections [Page 221]in Indices, Text or Marginal Notes of several Authors, which were to be purged and left out in the next Editions, as being heretical or dange­rous Doctrines. Deus solus adorandus, God alone is to be worshipped. Ali­enis meritis & operibus nemo juvatur; No man is benefited by the merits or good works of another. Habitat Je­sus per fidem in cordibus nostris; Christ dwelleth in our hearts by faith. Cre­dens Christo non morietur in aeternum; He that believeth in Christ shall not die eternally. Justus coram Deo nemo; No man is just before God. Ʋxorem habeat unusquisque, confitendo Deo pec­cata non homini, sine scriptura divina ni­hil asserendum. Sancta Dei Ecclesia creaturam non adorat; The Holy Church of God worships no Image. A Deo solo omnia petenda; every thing is to be demanded of God alone by Prayer. These, and many the like, some where­of are in the Authors themselves, and some in holy Writ expresly, yet are to be blotted out, as not agreeing with Roman Catholicism.

Padre Paolo observes, that they not only take away what they like not, but [Page 222]that they also add what makes for their purpose. I am sure by the Instructions of Clement VIII. if they be duly ob­served, Books, that pass through the hands of the Inquisition, must become as correct and infallible as his Holiness himself. He directs and enjonys the In­quisitors, and those whom they should appoint, to repurge Authors that want it, ann. 1596. Qui negotium susceperit cor­rigendi atque expurgandi, circumspicere & attente notare debet, non solum quae in cursu operis manifeste se offerunt, sed si quae in scholiis, in summariis, in marginibus, in indicibus librorum, in praefationibus, aut Epistolis dedicatoriis, tanquam in in­sidiis delitescunt. That is, ‘That they that undertake the work, must not only look foreright, but round about on all sides, that no Bugbears lurk and lie in ambush in any corner, in Annotations, Summaries, Margins, in the Epistles Dedicatory, Prefaces, or Tables.’

And these are some of the things which he saith want a purgation of Ink. Positiones erroneae, schismaticae, haereticae, haeresim sapientes. — quae contra sacra­mentorum ritus & ceremonias, contra re­ceptum [Page 223]usum & consuetudinem sanctae Romanae Ecclesiae, novitatem aliquam indu­cunt. Prophanae etiam novitates vocum ab haereticis excogitatae & ad fallendum introductae. Verba dubia & ambigua quae legentium animos à recto Catholicoque sensu, ad nefarias opiniones adducere pos­sunt. Verba sacrae scripturae non fideliter prolata, vel à pravis haereticorum versioni­bus deprompta, nisi forte offerentur ad eosdem Haereticos impugnandos, & pro­priis telis jugulandos & convincendos. Expungi etiam oportet verba scripturae sacrae, quae ad sensum detorquentur abhor­rentem ab unanimi sententia Catholicorum doctorum. —itemque Epithet a honorifica, & omnia in laudem Haereticorum dicta, deleantur. — Expungendae sunt etiam pro­positiones quae sunt contra libertatem, im­munitatem & jurisdictionem Ecclesiasti­cam. — Explodantur exempla quae Eccle­siasticos ritus, Religiosorum ordines, statum, dignitatem, & personas laedunt & violant. ‘Positions heretical, that have a smack of Heresie, erroneous, schismatical,— whatever is introductive of any no­velty repugnant to those Rites and Ceremonies that are used about the Sacraments, or to any of the customs [Page 224]and usages of the holy Roman Church. Also new expressions and ways of speaking, invented by Hereticks to deceive others. And all such doubt­ful and ambiguous words as may draw the minds of Readers from the right Catholick sense to naughty opinions. Words of Holy Writ not well ren­dred, or taken from heretical ver­sions, except they be intended to serve against Hereticks, to cut their throats with their own weapons. Also those sacred Scriptures that are wre­sted to a sense differing from the una­nimous consent of Roman Doctors be blotted out. — All honourable Epithetes also, and whatever is said in praise of any Hereticks, must be ta­ken away. — As likewise those Pro­positions which are any ways contra­ry to the Ecclesiastical liberties, immu­nities, and jurisdictions. — And let nothing remain that may hurt or vio­late Ecclesiastical Rites, Religious Or­ders, or Persons, or their state and dignities.’

Heretical pravity must needs be mighty stubborn and incurable in those Authors that will not be purged and [Page 225]made sound Roman Catholicks by these and the like Prescriptions, of which there are good store, made since by other Popes. Whereby we may see how we are to trust the faith and inge­nuity of the infallible Church, and what credit is to be given to Writers of that Communion, when they treat of any matters that concern Here­ticks.

Now in the Rules of the Sacred Con­gregation, anno 1667. published by the Authority of Pope Alexander VII. the former Injunctions are confirmed, and they expresly set down in the Index of prohibited Books, Biblia vulgari quo­cunque idiomate conscripta; All Ver­sions of the Bible in any vulgar tongue, and in the Rules make this sanction, Qui absque facultate Episcopi aut Inquisi­toris sacra Biblia vulgari lingua habere praesumpserit, nisi prius Bibliis ordinario redditis peccatorum absolutionem percipere non poterit. ‘That whoever shall pre­sume to have the Holy Bible in the vulgar tongue, without he have ob­tained for it a faculty or licence in Form of the Ordinary or Inquisitor, shall never have absolution of sins [Page 226]till he have returned the Bibles into the hands of his Superiours.’ This Licence you may be sure is very spa­ringly granted, and sometimes to pre­vent danger is recalled, as was done by Ʋrban VIII. 1631. and not one of ten thousand, in those Countries where the Inquisition reigns, dares ask for it, be he never so true a Roman Catholick, or so desirous to see what that Book can have in it, which is so kept from the People, because it is sufficient to make a man of the Vulgar suspect of Here­sie, if he but speaks of that dangerous Book, which hath made so many Here­ticks.

As for those Books whereof the sub­ject is judged to be good and useful, but that they have here and there things that border too much upon Here­sie, after the faults are amended by the Inquisitors or their Deputies, they may be permitted to be read. So saith the Eighth Rule. Libri quorum principale argumentum bonum est, in quibus tamen obiter quaedam inserta sunt quae ad haere­sim spectant, à Catholicis Theologis In­quisitionis generalis auctoritate expurgati, concedi possunt.

These Cautions and Edicts of Popes and Inquisitors, extend also to them that buy or sell any forbidden Books, and where the Roman Tribunal is po­tent enough, the penalties against Trans­gressors are exacted with great rigour. And Bzovius himself tells us of one Casper Tauberus, 1524. who was ad­judged to be burnt at Vienna, because, after having forsworn the reading any more of Heretical condemned Books, he transgressed again.

SECT. III. Of the Honour of being imployed in the Holy Office, and the praises of it.

WE have seen before what mighty priviledges and immunities are granted to all that belong to the Inqui­sition. The Bull of Pius V. Octob. 13. 1570. confirms them all, and all Grants and Indulgences given by his Prede­cessors to all such Societies as under­took Croisadoes, to assist against Here­ticks the Inquisitors of Heretical Pravi­ty. The Officers of the Inquisition are Heirs at Law of all those spiritual [Page 228]Riches. A Paramo saith, ‘That were the Holy Office well understood by pious Catholicks, they would be so far from being frighted with it, that they would mightily rejoyce, to see the holy Catholick Faith so stoutly and effectually defended, and to see the stray Sheep brought again to the Fold so powerfully, p. 268.’

Sixtus V. as we have seen, calls it, Firmissimum Fidei Catholicae propugnacu­lum; The strongest shield and support of the Faith. And Paul IV. would freely own, that it was praecipuum ner­vum & arcanum pontificatus, the stron­gest nerve and deepest mystery of the Papacy. Padre Paolo, Hist. Con. Trent. l. 5. And as my Author cites the Acts of the Creation of Pius IV. this Paul breathed out his Soul in commending to the Cardinals about him, that holy Tribunal, which he thought, would do more than a Council; Sanctissima In­quisitio unum nunc remedium labenti Re­ligioni. The most holy Inquisition is now the only remedy to our staggering Religion. A Paramo p. 278. The same giving some account of the burning of several great Spanish Doctors, Constan­tinus, [Page 229]Aegidius, Cazalla Chaplain to Charles V. and many Lutherans with them, declares to the great commenda­tion of the Holy Office, that had it not been for the great vigour and diligence of the Inquisitors, the Catholick faith had been lost in Sqain, as it is in the Northern Kingdoms for lack of an In­quisition, p. 272.

There he tells us also, how much Ignatius Loyola used to commend it, which well became him, for he had passed through it, and know what it was. Out of a Sermon of Lewis of Granada he cites these words, Sanctae Inquisitionis Officium nurus est Ecclesiae, columna veritatis, fidei custodia, Christi­ana Religionis Thesaurus, arma adversus Haereticos, contra omnes daemonum falla­cias & technas lumen fulgentissimum, lapis lydius ad doctrinae veritatem dignoscendam & examinandam.

‘The Office of the Holy Inquisition is the Nurse of the Church, and the Pillar of Truth; the Store-house of Christian Religion, and the Keeper of the Faith; the Touch-stone of true Doctrine, the best Armour against Hereticks, and the clearest [Page 230]light whereby to discern the illusions and frauds of the Devil.’

Accordingly several Writers about this subject, make great brags of the great vertues and sanctity of many In­quisitors, and are so enamoured with the incomparable beauty of that most sacred Function of butchering Men, and with the exemplary goodness of them that faithfully discharge it, that they spend upon it and them the greatest lauds and praises they can find. That many of them have been patient Con­fessors for the Truth; that many others have gained the Crown of Martyrdom; that many by their Devotions and Cha­rity have obtained the title of Blessed; and many been Sainted and Canonized by the Pope, Qui nunc in aliquot pro­vinciis, summa cum pietate coluntur, who now are in some Provinces worshipped with the greatest piety.

Multis miraculis maximis claruerunt, A Par. 108. Many Inquisitors have be­come famous for working most won­derful Miracles. Those of St. Dominic are past number. St. Peter the Martyr, the first and fiercest Inquisitor at Milan, would easily drive away Devils when [Page 231]they came to make a noise and disturb him in his Preaching. A Boy that had cut off his foot by kicking at his Mother, he with few words in Confession made whole; which may be Emblematical of such as had kickt against Holy Church, and were by him converted and ab­solved. St. Anton. Tom. 3. is here and there very ample upon this subject.

But what can be said more for the eternal credit of the Holy Office, than what A Paramo relates, p. 138, &c. that about the year 1500. when many thou­sands of Hereticks were sent to the Gallies, as many immured, and many more burnt, that this severity, just and holy as it was, yet having somewhat of a resemblance to what men call cruelty, staggered a little some soft-hearted Spa­niards, even Inquisitors, and made them doubt whether that Religion and Office which reduced so many human Crea­tures to so great miseries, and shed so much bloud, were acceptable to God, and whether such proceedings did please him; whereupon having made their humble addresses to the blessed Virgin, they demanded a sign of her, to be re­solved in this matter: and behold [Page 232]Miracles appeared of all sides; not an Image in Town, nor hardly an Officer of the Inquisition, but were enabled to do wonders and feats, so great and so many that the scruple was quite re­moved, and they became persuaded that the Roman Faith and severe justice upon Hereticks are most dearly belo­ved of God and all his Saints, and Franciscus Sanctius de la Fuente Inquisitor and Scribe was tired with writing down what miracles hapned. So that hence­forth, we may suppose, they will rest satisfied, as to this inquiry.

And it is no small proof that the Court of Rome, as well as that of Hea­ven, hath great veneration for the Holy Office, when more than an hundred years ago, more than forty Inquisitors had been made Cardinals, and five had obtained the Treble Crown of Pope, A Paramo tells us. Nay, Franciscus Ziletus tells the Cardinal Gambara, who was of the Congregation of the Inquisition, and makes it the superlative degree of his commendations, Summis tuis meritis in supremum hunc ordinem & cooptatus, in quo tam praeclare te gessisti, ut dignissimus fueris judicatus, qui in sacro isto Magi­stratu [Page 233]Inquisitionis sederes: cujus ea est dignitas, meritum ac auctoritas, ut summi Pontifices ex eo fere deligantur. ‘That his great merits having brought him him to the high honour of being a Cardinal, he had in that station so nobly behaved himself, as to be raised to the sacred Magistrature of the Con­gregation of the Inquisition, where­of such is the dignity, merit, and power, that for the most part the high Pontifs or Popes are chosen out of it.’ Than which nothing upon earth can exalt higher the honour of the Holy Office.