THE Slaughter-house, Or a Brief DESCRIPTION OF THE Spanish Inquisition, IN A Method never before used; In which is laid open The Tyranny, Insolence, Perfidious­ness, and Barbarous Cruelty of that TRIBUNAL; Detected by several Examples and Observations.

Gathered together by the Pains and Study of JAMES SALGADO a Converted Spanish Priest; who beareth in his Body the Prints of their Inhuman rigors.

HEB. 11.33.

Obturaverunt Or a Leonum.

LONDON Printed by T.B. for the Author

To the most Serene and Mighty CHARLES the II. By the Grace of God of Great Britain, France and Ireland, King, Defender of the Faith, &c.

May it please your most Excellent Majesty.

I Should condemn my self as an Offender, if I carried this short Description of the most Unjust Court, viz. the Spanish In­quisition to any other Sanctuary than your Sacred Feet. What I have here drawn, is the Portraict of those Inquisitors who denied me, and others, the Liberty of our Conscience, and choice of our Religion, and threatned my [Page]Life for being true to my Savi­our, my Conscience, and the hopes of Heaven: To you, Great Sir, I dedicate them, who are the Defender of my Life, and of the Liberty of my undissembled Con­science. I have found, what Mul­titudes have heard, the Royal Clemency and Favour you bear towards afflicted Protestants; France and other Nations are your Wit­nesses; and I a Spaniard, rescued first from the Errours of Popery, next from the Cruelties of the In­quisition, and flying to your Royal Clemency as to the Tute­lar of Distressed Converts and Protestants, implore your accep­tance of this Piece, a Witness of [Page]that Divine Zeal which you al­ways express towards True Re­ligion, and the Professors of it, a­mong whom God hath merciful­ly made me one, and your Sa­cred Majesty hath preserved me under your Government and Pro­tection; for which, and for the many Royal Favours done to Protestants, continual Prayers are and will be made for your Maje­sties Long Life, Prosperous Reign, and Eternal Happiness, by all the Churches of God; and more par­ticularly, as by duty more especi­ally thereunto bound, by

Your Majesties most De­voted Suppliant, James Salgado.

To the Reader.

Kind Reader,

I Judge it not very needful to stop thee with a long Preface, which is but the first part of it's following Dsicourse; what I have written here, I have written with an upright heart, I neither design an injury to the In­quisition, nor a praise to my seuf: Thou mayst peruse and imploy it to thine own profit, and in thy Christian Candour think favourably towards

Thine,James Salgado.

THE Slaughter-house.

LEST any one should surmise I am writing this short Story out of any private respects, I do in the entrance thereof solemnly protest before God, & before men, That I will not say ought contrary to truth or sincerity. No [...] hath my passion moved me to write in re­membrance of the cruelties, tho' great, which I suffered in the Inquisition. The sol [...] cause of this my purpose, is to discover that devilish Policy, that my Reader may more clearly know it, and the more cautiously a­void [Page 2]it. As for my Person, I am a Spaniard by Birth; and with my Mothers Milk I suck'p in the Romish Religion; and at length was Ordained Priest. Discerning at last the va­nities and multitude of the Superstitions of the Roman Faction, thro' the healing influ­ence of the heavenly Illumination, I was cured, and came over to the Reformed. The Account of my Conversion, I have given in a small Book, Entituled The Romish Priest Converted to the Reformed Religion. I will not therefore cloy my Reader with this; The Reformed need not my Arguments to con­firm them, and the Papists will not give them a reading to convert them: moreover, since mens Sentiments are various, I will not much intermeddle with Doctrinals, but rather leave each one his liberty. I pur­pose now to draw in lively Colours the Slaugh­ter-house of the Spanish Inquisition; and so to hang it out that the well-meaning Read­er may be gained by it.

For tho' all sho'd know that there is a Spa­nish Inquisition, and that it is merciless; yet these very persons may possibly not know the particulars which I have known, from Authors most worthy of Credit, and from my own experience; these I will briefly ex­pose to view.

The first occasion of my Conversion, was the Disagreement I saw among so many, and so great Divines of the Popish Party, in a Point whose certainty is judged to be that, on which the whole of our Faith doth depend. Some do much doubt the Infalli­bility of a General Council; for so much as they suppose it doth not rely on a Divine Revelation, but (as Oc­cam reports it) they pro­ceed by a common influ­ence assisting them, Occam 9. Lib. 3. Tract. 3. C. 8. and ac­cording to their own Sentiment.s

He farther doth peremp­torily determine, Idem. Tract 2. p. 2. C. 10. That Pope and Cardinals are not the Rule of Faith; but if they should presume to determine any thing a­gainst the Rule of Faith contained in the Scripture, they must not be followed here­in, but ought to be reprehended for it by Catholicks. Yet Lib. 3. & 24.9.5. Duran­dus,L. 1. dis. 1.9.1. art. 4.Gregory of Arimi­num and some others say, That our Faith is ultimate­ly resolved into this, That that the Church is governed [They mean infallibly governed] by the holy Ghost.

On the other side Valen­densis prefers the Scriptures before the Catholick Do­ctors, Doct. fid. C. 2. Ar. 2. L. 37. Catholick Bishops, the Church of Rome, and a General Council it self; and he affirms, Our Faith rests on the Scriptures alone; so while I turned over their Books, I found them Combating each other; and saw (as Lucan words it)

The Roman Eagles equal match'd contend,
And stubborn Arms each other still offend.

This irreconciled War caused me to en­tertain the doubts of the truth of Papal Re­ligion. I saw the greatest part of them did re­solve their Faith into human Opinion, while the Learnedst, whom I read, did agree with the Reformed, as I well perceived. Thus as the more deep search into every truth ordinarily ariseth from some previ­ous suspicion; so my doubting was occasi­on of my Conversion: To the utmost of my power then I studied, suspending my assent from either Part; and compared each Mat­ter, Cause and Argument with its Oppo­site, untill at length, by this means the part which the Reformed held, appeared unto [Page 5]me more plain and clear.

This notwithstanding, I was so possessed with the Praedetermination of the Church, that I retained a secret doubt, whether I, who am much inferiour to many, might lawfully search into these Controversies. This Doubt stuck with me till I had certainly discovered the Schoolmen, allowing to every Christian that judgment, which they call a Judgment of certain Knowledg, which can declare the Truth. The Reformed call it a Judgment of Discerning; when I had found this, I came to a calm temper, and the wavering of my mind ceased.

I did thereupon firmly resolve with my self (since the Lord had enlightened my mind) to take my Journey into France, that there I might be more fully instructed in the Truth, and that I might renounce the Papal superstition. According to this resolution I proceeded; and having left Spain, I tra­velled directly to Paris, and addressed my self to the Pastor of the Church at Charen­ton, declared my purpose to him, & was very kindly entertained; and in this Affair I found the Reverend Monsieur D'relincourt, my sin­gular Patron, who advised me, since Reli­gion did there run some hazard, I might be [Page 6]safer in Holland, whither he did (after I had, for fear of the common people, privately made my Recantation) send me with Com­mendatory Letters. So soon as I was come thither I went to the Hague, Saluted the Reverend and Learned Dr. Maresius (the Son of that Eminent Professour of Divinity Samuel Maresius) who then was Minister in that Place, and afforded to me as much kind­ness, as could be expected from a private Per­son; and with singular diligence endeavour­ed to set forward my Affairs; but seeing they succeeded neither as He or I had hoped, he advised my Return into France, where I might teach the Spanish Tongue, that which I would, but could not do in Holland thro' want of skill in the Dutch Tongue; my skill lay onely in the Spanish, Latin, Italian and French Tongues. To Paris therefore I did be­take my self once more, & lay private among the Reformed; fearing to be taken notice of by either the Seculars, or the Ecclesiasticks in the Queens Court, where I was too well known to some of those many Spaniards, whom the Queen (Daughter of the House of Austria) did entertain. And what I feared long I felt too soon; for some of the Queens Domesticks seized, and kept me close, [Page 7]and after a while sent me (whether by the Queens command, or by her consent, I can­not affirm) back into Spain, where I was de­livered over to the Inquisition, in the Pro­vince of Estremadura, in the City Lerina, where after one whole years Imprisonment, weary of it, and earnestly desirous of liber­ty, I attempted to get loose by flight; but after I was gotten near one hundred Leagues from Lerina, and had reached the City Origne­leno, the Officers of the Inquisition seized me again, and sent me into the Inquisition at Murcia. Here for a new Crime, which was my Escape from the holy Inquisition, I was five years imprisoned, where I had neither Books, nor any Light, nor company of any man, but the bloudy Inquisitors, and their Slaughter-men.

At last in an Act (as they speak (of the Faith, before the Inquisitors, the whole multitude as­embled (of whom moer hereafter) I was pre­sented to the sight of men, and to their scorn.

The Account of my Life and fault was read before all the People; and I was con­demned, and sent away to the Gallies. The Dress they put me in [beside those Orna­ments of it, Flames, and Pictures of Devils] I shall anon describe. Thus immediately was [Page 8]I sent to the Gallies, where they placed me, shaved both Head and Beard, with one foot chained, among the rest of the Rowers. This how hard soever it proved, was to be my Penance. Nor do I think the Wit of Busiris, or Rhadamanthus could find out a pu­nishment more grievous, than these Toils are to any man unaccustomed to them. In the effect appeared the cruelty of their usage, for it soon made me a Leper, and unfit for la­bour. I was extremely pined, and consu­med away, and (which I blush to speak) so great a multitude of Lice swarmed about me, that I might be excused, if I thought I felt one of Egypts Plagues. And though I was kept in greatest scarcity of meat and drink, which ordinarily cause sweat, yet a perpetual sweat fell from my whole Body, which [if it offend not your Ears] turned into most stinking worms, insomuch, that oftentimes I began to think [through Satan's suggestion] That, seeing the many miseries, wherewith I was visited by the hand of God, were in manner far different from other mens, the Inquisitors had but dealt righte­ously with me. But that buffeting Messenger soon withdrew, and gave place to the divine Grace, which forthwith brought me to my [Page 9]remembrance, That Job a holy man had been tried with no less suffering; and this settled me in the belief, that these tryals were not penal, but Paternal Chastisements, & so I committed my self and cause wholly to the Divine Providence, knowing that God would work for me, since that he hath said, all things work together for good to them that love the Lord, Rom. 8. who hath at length also blest me according to mine own desire. For all the Rowers, and others that were with me in the Gallies, earnestly petitioned the Inquisitor-General that he would take me out of the Gallies, were I was not onely very useless, but very hurtful, infecting others more than one way. Hereupon the Inquisi­tor-General freed me from the Gallies, and confined me to the House of Penance in the City Murcia, where I was handled se­verely enough for ten months time; never­theles, there at last I recovered, and God giving me opportunity, I once more betook my self to France, and there with my Bre­thren in Christ I renewed my Joy; yet that I might be more safe in praising God, and declaring my conscience before men, I pas­sed over Sea into England. This is the Sum­mary of my Life, & the Calamities that befel [Page 10]me. And now I will give you a brief Des­cription of that Inquisition where I was so handled, and expose it to the view of all.

This then is the Face of the Inquisition when it proceeds to a definitive Sentence, which is past, as they speak, in the Act of Faith. A Theatre is Erected in some large Market­place, or some such like place; where above other Seats the Tribunal of the Inquisitors is eminent, and they attended with a Croud of Servants. Next, the Bishop of the Place and his Chapter: Next the Magistrates encom­passed with the Nobles; after all, the com­mon People follow, which flock together from all places within twenty or thirty Leagues to see this Solemn Act, where some Priest takes the Pulpit set up for the purpose, and in a Sermon extolls the holiness of the Inquisition, with flatteries enough; as did that Priest at the Act wherein I was.

This Priest, that he might at once flatter the Inquisition, and set forth his own Elo­quence, forged a multitude of absurdities, and ventured to affirm;

That the first Act of the holy Inquisition was, that God solemnly instituted for Adam our first Father; thus making God the Inquisi­tor, that according to the custom of these [Page 11]men under this pretence their Tyranny might be covered. And he further prosecuted his Discourse, giving to Adam and Eve the Name of Apostates, and what in him lay, making our first Parents Hereticks, Impenitents, and Deserters (or Renegadoes, as we usual­ly call such) of the Faith. Now let us observe how this Declamation is worthy to be laught at. This Priest ought to have considered, That Adam and Eve did not totally lose the faith and knowledg of the Lord their Crea­tour; nor did they sin directly against all the Commandments of God; but in so much as they transgressed the Commandment of not eating the forbidden Fruit, they did im­plicitly break all. Moreover they were Elect, in whom the Act of Faith (whether general or special) might be intermitted; but the Habit could not be lost.

If Adam indeed had become wholly an I­dolater, if he had wholly departed from the Faith, and Profession of the most high God, This declaiming Priest might have had smoe colour for what he said: But since Adam was not such, the reasoning of the Priest en­ded in a falsehood; and his Allegory could be nothing better than hellish, whilest he condemns the Sin as Heresie, and the Person as [Page 12]Apostate, without any respect to the honour, God in Creating, had put upon him, making him the King and Lord of the whole World. Yet the Allegory is more ridiculous, in which the Priest brings in God Supream Lord of all us, as Inquisitor, and so advanceth their In­quisitor to an absolute Supremacy; whereas all know, that the Inquisitor General is subject to the Pope.

Further, Paradise is made the Theatre of Heresies, on which God is supposed to have the information brought in by the Accusers, and to pronounce Sentence when all Circum­stances had been considered; but here who shall be the Officers? Good Angels were not made for this. And such honour was too great for Devills who might indeed be the Executioners, but not Assistants in the course of Judgment. He might as well have added, that our Protoplasts thus con­demned, were delivered over to that Angel, who had the flaming Sword put into his hand, that he might be Armed as well to Execute them, as to keep the entrance into Paradise. So one absurdity naturally ariseth out of a­nother; and who chooseth to utter one, may canly isivent an hundred fond Conceits. With [Page 13]such a store as this furnisht, he did the best he could in finishing his Allegory; and that he might neatly flatter the Fathers, Commissi­oners of that Inquisition; he tells them, that God clothed our first Parents with the igno­minious Vest, the San-benita just like theirs, which by their command the condemned Hereticks were clad with.

And in doing this, the Priest was very pleasantly ridiculous; He like an excellent Brother turns the skins, with which God co­vered the nakedness of our first Parents, in­to San-benita's. An ungrounded and Inso­lent Allegory, without any resemblance! for the San-benita is an open exposing of the Person to shame; the skins were to cover the shame of the persons that wore them. So the skins lessened the shame, and were given out of mercy; the San-benita aggravated the shame, and were imposed by severe revenge.

Certainly Adam and Eve owe little to this Priest, who when he ought to treat them with all Veneration, as became the Head and Foun­dation of Mankind, when he should have owned a good hope of their Salvation, in as much as they were the first fruits of both Church and State; he recounts them He­reticks, and as such treats them; he brands [Page 14]them as final Apostates; makes Paradise a Theatre for Renegado's, and brings our first Fathers on it as spreaders of Heretical Infection, clothes them with the Sanbenita, pronounceth final Sentence against them; and whether God will or no, this bold Priest will make him Inquisitor General; but in very deed we have cause to doubt whether this Priest were a Descendent from them in right Line; or whether of the Brood of the Ser­pent, that he durst spit out that venome against Paradise, by this most unjust Alle­gory, of which the Devil himself would nigh be ashamed. But these and such like dis­agreeing Parallels and unshapen Similitudes, are invented and published in the Kingdom of Spain, which would be happy enough, were it well rid of such venomous Beasts.

Yet in the abundance of this Priests Elo­quence and vanity, he declares that King­dom Holy, and proves it, because it retains the Holy Tribunal of the Inquisition, and defends it, as if indeed the Inquisition did with moderation manage the Government; as if it gave freedom of defence, and did no injury to the Innocent; as if its rigor did not exceed what wholesome care did di­ect towards the accused; when as quite con­trary [Page 15]that Tribneal is most justly had in a­bomination by all people.

It calls it self Holy, but is pure Tyranny, and a very great scandal to Christian King­doms, and Commonwealths; while they pre­tend to be the Pillar of the Faith, they are the Wrack of the Faithful. So that consi­dering the Tyrannical Effects of, it we may well wonder, that it is continued to this day in that Kingdom.

I wish they would tell me, what kind of Judgment-seat that is, which admits not a Prisoner, sometimes for ten or twelve years together to appear before them, and to plead his Cause, which mean time will not allow any person to converse with the Prisoner, beside the Inquisitors and the Keeper of the Prison? What Justice does that Tribunal minister, which refuseth to let the Accused know the Names of those that witness a­gainst him?

What Righteousness in that Government, where Christian Piety cast off, they are de­prived of all their Goods and Possessions, the labour of many years, who cannot be proved guilty of any fault, but of errour of mind? when by the divine allowance, as So­lomon witnesseth, is, Eccl. 3. That man should [Page 16]see the good of his labour all his days.

What Justice or honour does that Regi­men retain, which denies natural right to women and children; that puts the shameful San-benita on those of most Noble Families, and overthrows whole Families at once? I will take leave to divert, for proof of what I have said, to the Inquisition of Portugal, where, with cruelties greater than which Antio­chus, and Dioclesian first used, they condemn to death, never acquainting the Condemned with either number, or names of Witnesses; Thus they manage it; First they apprehend a man as a Jew, or Mahumetan, or Refor­med, thrust him into Prison, without telling him who, or how many accuse him: Next he suffers the miseries of this Imprisonment six or eight, or ten years; if at last the man, to get out of their hands, confesseth all de­posed against him to be true; and implores (what they never shew) their mercy; then the Inquisitors proceed to enquire whether he knew his Accusers. The poor man [as is truth] answers he knows them not; here­upon [though he confess, and sue for mer­cy] yet he is burnt, because he knows nei­ther persons, nor names of his Accusers. Here oftentimes it happens, that the man, be­cause [Page 17]cause he will not die unrevenged, and with­out company, accuseth a whole Village or Town, that amongst them he may hit the Persons that accused; O degenerate Age! O barbarous Customs. Can Christians find such Inquisitors, when the Heathens never would al­low such? Where was such irregular cruel­ty ever acted elsewhere, since God Created Adam in the Field of Mesopotamia? Let us turn over divine and human Histories, we shall find none sorcruel. Pharaoh ruled with rigour, but 'twas to finish his Buildings. A­hasuerus promoted Haman; for want of re­spect from a single person, a cruel revenge was designed against the Life of all the Jews; yet this Decree past openly, not in private. Balthazar prophanely abused the holy Ves­sels, but did not cruelly murther the people of God. Antiochus persecuted the Jews; yet heard their Cause in a publick Assem­bly. Sennacherib, and other Tyrants vexed the people by Arms. Nero and other Ro­man Emperours appointed publick Prisons, and invented divers kinds of death for Chri­stians: yet these all exercised their Tyranny with an open process in the sight of the world.

But no where is there found a Tribunal like to the Spanish Inquisition: every wise man can't but condemn this as most directly destructive to human nature, and to all e­quity, which requires a fair and publick Tryal; and where the Cause is punishable proportions the punishment to the Crime, with some respect to the frailty of the Of­fenders punished. Furthermore I would de­sire leave to ask,

What honour the Roman Profession gains by these Acts of Faith, which are solemnized in Spain? wherein is the righteousness of that Religion they call Catholick? Do the Accu­sed see, or so much as know their Accusers? Nay, do they know their Crime which they should clear themselves of? Have they leave to consult an Advocate in the Prison? or to ask Counsel of any prudent men, and zealous in faith; who might on examinati­on instruct them that erre, and comfort them that are innocent? May, the Priso­ner though for eight or ten years together enjoy the light of the Sun; or ever knew how the Affairs of his Family are managed? Nothing of all this! so that 'tis no inju­ry to conclude against these unexemplified Tyrants, That they break and violate all [Page 19]the Laws of kindness, truth and humanity. They do pretend an absolute power granted to them; though this be against all Law divine and human; Gen. 18.25. It is God onely hath right to such a Power; He one­ly can exercise it without putting us into tormenting fear, that any future injustice shall ever be done against us, or any of the Creatures. The Righteousness of this Go­vernment is owned in the Book of Job, where you have an excellent Theological Discourse on the exact Righteousnes of the Creator; and the narrow conceptions of the Creature Man. In the bitterness of his Soul Job speaks, when he saith to God, Job 10.2. Donot contemn me; shew me the reason why thou contendest with me? As if with David he would say, why doest thou enter into judgment with me? what need God to justifie his way before man? His ways are the absolute Idea of Justice. He may work as he will; we must reverence the Workman: Thy Judgments, O God, are very just; we must believe it, and not pry into them; They exceed man's reach, and are cloathed with most deep Mysteries, yet it is corrective, not destructive of us. This Absolute Authority impudent Inquisitors [Page 20]would usurp, and relying on this erroneous Opinion, Nimrod-like, they hunt for the Goods, Bodies, and Lives of Men.

Now that the absoluteness of their pro­ceedings may more evidently appear, (kind Reader) I will prove by divers instances, that without ever looking into, or debating of the Cause, they have most tyrannically condemned the Person. Though the thing itself prove this enough, for the Inquisition-Court is subject to no direction of any other Laws, but arbitrarily wracks Souls, and murthers Bodies, of which there are Clouds of Witnesses, men Condemned, because the Inquisition would be cruel. Good God! that ever this Tribunal should pretend to a Divine Impulse, where every Brick seems a Conjuring Spell, and every Officer a tor­menting Fiend; for suppose we a Jew, a Mahumetan, or Christian in their Paws, what do they pretend to do with such a one? Would they chastise him? what need they then so many Officers? why such Me­thods extremely scandalous, as a secret Chamber, an unseen Tribunal▪ invisible Wit­nesses, a perfidious Secretary, and merciless Servants, Confiscation of Goods through fraud and guile, Keepers as hard-hearted as [Page 21]the relentless Walls, the Fiscal Mutes, the shameful Sambenites, a deaf Audient, un­righteous Wracks, a Theatre fill'd with horrour to astonish the Prisoner, a sentence with Hypocrisie, a disguized Executioner, and finally a peremptory Judgment. In all the times of Paganism no such Roman Tri­bunal was ever erected. In their Amphi­theaters men had not quite put off Humani­ty, the guilty and condemned to die were exposed to wild Beasts to be torn in pieces; they knew their Executioner, but here the Condemned are tormented by disguiz'd ones: Men they should be by their shape, but Devils by their fierceness and cruelty.

These General Acts of the Faith are no where acted, but in the greater Cities of the Kingdom; and the ordering of them pre­sents thee Reader with a sight of both the foolish madness, and hellish fury of a bar­barous Generation of men. For observe,

First, The Keepers of the Prison drag their Prisoners ignominiously attired with the Sambenito, and a Mitre (called Coroza by the Vulgar;) Next flock together (besides the above-named) the University men; those they call Familiars, or Serjeants of the In­quisition, follow next; then the Consul­tors, [Page 22]Qualificators, Notaries of the Inquisi­tion, the Secretaries, and the Fiscals, with the whole croud of common people, come together (as I said before) from twenty or thirty Leagues about; to these must be ad­ded a Legion, compleatly armed, with their Standard, the Green Cross, carried before them, and there with a Canopy of an hun­dred Ells of Linnen to cast a shade over the Inquisitors, and the Nobles; in the midst of the Theatre an Altar is set up, and about that all the Parish Priests, the Officials, and the Hangman: I do scarce think that any of those four Monarchies (the Assyrian, the Persian, Grecian, and Roman) which once rul'd the World, ever appointed such great at­tendance of so many Officers to execute a Sentence on twenty or thirty poor men. Who that knows this, can restrain his won­der, grief and pity, to see this Calamity be­fallen the Age, Tyranny holding the place of Justice? Who would not sue to the Au­thor of Life, that he would shew that Mer­cy and Grace to the Age, that the darkness being dispell'd, this barbarous cruelty might cease, which hitherto hath not been satisfied with depriving innocent men of their whole Estates, with forcing them to own what they [Page 23]never did, but hath proceeded to an infa­mous Execution, applauded by that Scum of the people which follow it. Oh inhu­mane Age! old in Cruelty, but very raw and ungrown in Vertue! But I come (as I promised) to give you an Historical Relati­on of some Cases brought under the Exa­men of this Judgment-Seat, by which you may see the Equity of that they call Most Holy, which on a Moral probability con­demn and execute, nay on a meer suspition they'l do it.

In the City of Toledo, 1644. they dragg'd upon this infamous Theatre, Dominicus de Montesines, Franciscus de Cacetes, Francisous Vasquez, Lewis de Valencia, Emmanuel Gon­zales, each bearing a Green Wax Candle in their hand, and fined each of ehem four thousand Crowns; and if you would know the cause, it was meerly through suspition, forasmuch as they were of a Jewish Race: for this they were forced under this disho­nour to pay the debts they never owed. Should we enquire, we could not find a Law temper'd with any sound reason, that ad­judgeth men to torments on such slight su­spition; God himself, Supreme Judge, in the case of that Theft by Achan committed [Page 24]at Jericho, directs Joshua to sind out and de­termine the person by lot, when God Om­niscient could have told who was the Offen­der: But by such ordinary course, in sight of all the people, God will have the businefs decided, to remove all suspition.

In the same year and City aforesaid An­tonius de Vega was brought forth, his case is ridiculous enough, and as will appear, de­serves not our pity, because of his own fol­ly in it: But let's tell the injustice of the Inquisition. This foolish man, when at li­berty, went on his own accord, accused him­self, that he once was of the Opinion that a man might be saved by the Law of Moses; and that for some time he had observed it, but through the Grace of God enlightned, he acknowledged his errour, was come to confess his sins at the footstool of their Tri­bunal, and to sue for Absolution by the Judges of the Holy Inquisition. Now though this action was voluntary, and deserved forgiveness; yet, as in the English Proverb, 'tis confess and be hang'd. So was Fernandes first cast into secret Prison, and after three years detainure in Prison, to bewail his sin, the Judgment past against him to the Con­fiscation of all his Goods, the attiring him [Page 25]with the Sambenito, putting the Green Candle into his hand, and so to be brought into the Theatre: unutterable inhuma­nity! What words can express this Tyran­ny? Exclamations are too little to raise our wonder and indignation.

In the City Lerino, there were two Wo­men, the Mother Major de Luna, the Daugh­ter Antonia, who after they had confessed (whether truly or falsly is uncertain) forced thereto by the torments those Executioners put them to, were drawn into the Theatre with Green Candles (as condemned) in their hands, their Goods Consiscated, the Daugh­ter whipt with one hundred stripes, the Mo­ther with two hundred through the Streets; [This was done after they had been kept six years in Prison] & now 1652 both after these extreme rigours condemned to a perpetual imprisonment.

In the year 1639. in the Town, Alcazar de Consuegra, among other rich Families, one there was, whose Chief Head above the rest was a certain man, by name de Vil­la Escusa, a Jew by descent from those which had escap't the cruelty of the Spanish Inquisition. Now so it happen'd, that near to the Palace of the said de Villa Escusa, li­ved [Page 26]a certain Maid, an Orphan, by the death of both her Parents, with three Brethren, the Eldest of which was not full six years old; this Maid was of Christian Patents, and over-much desired Marriage with that Noble Rich Man, Lord of the place, but he refus'd to Marry her that was Poor, nei­ther would he burthen himself with her three Brothers, and answer'd those that courted him to the Match, that had she not three Brothers, he would have Married her. When the Virgin perceived her self refu­sed, and disappointed of a great Match, be­cause she had Brothers, she (mad with Love) resolved to kill the Children, and to throw them into the Well, out of which the Fami­ly of de Villa Escusa drew water for their houshold uses. This devillish resolution she did put into practice one night, and cut off the Heads of her own three Brethren, and threw them into that Well: After a while, the Neighbours missing the Children, with great out-cry resolved to search for them through the whole Town and Neighbour­hood: While this was doing, a Smith (who lived over-right de Villa Escusa's House) with three Rogues more, entered discourse among themselves, and confidently affirm'd [Page 27]the Children kill'd by the Jews for Sacrifi­ces, [such are the reasonings of the igno­rant Vulgar] forthwith they go to the Ju­sticer of the place, who took their Informa­tion, but perceiving it proceeded of ma­lice would meddle no more in it. The Ac­cusers perceiving this, addressed themselves to the Inquisition, and declared their most wicked thoughts; and affirmed on Oath, that De Villa Escusa had murthered the Children, was also a Jew, that at twelve at Night they heard the Children crying in De Villa Escusa's house. [but the Cry was in the house of the Sister of the Children] They swear also that the Boys were seen to go into Villa Escusa's house late at Night, but none ever saw them come out. As for proof, that Villa Escusa was a Jew, they knew it they said, because they had seen him put on his shirt on Saturday; a mad proof, but suf­ficient for the madder, and more unreason­able Spanish Inquisition, which could take this that had the least suspicion possible, and make it the Ground of tormenting the Innocent; like the Wolf that quartell­ed with the Lamb for fouling the water. The innocent De Villa Escusa is seized, his Well searched, where at last they found the [Page 28]murthered Children. He is put to the Wrack, where not able to bear the pain, he confes­sed all true of which he was accused; that he had murthered the Children, that he was a Jew, a Mahumetan, a Lutheran, or what­ever they would have him to be; after this Confession, his Goods are confiscated, and attired with the Sambenito, he is carried and delivered to the Secular Power, which took care that he should that very day be hanged and quartered. At the Gallows this poor man protested, that being unable to bear the pains of the Wrack, he had owned as done by him what he never had done; and this he avowed upon his Death

The Inhabitants of the Place do now jo­vially feast and rejoyce at the death of this poor man, and load his Kindred with great­est disgrace; but after two years the Sister Murtheress, disappointed of her hoped Match, went to Toledo to Confession, and there confessed the Fact, from which the Con­fessor would not absolve her till she had un­derwent great penance; which when she had endured for one whole moneth, one Morning cloathed with Sackcloth, and her Head covered with Ashes, and girded about with many Cords, she comes abroad, and [Page 29]publickly, with a loud voice, before the people, cries out that she had killed her Brother, to the end she might marry that Noble Personage: That De Villa Escusa was inocent, and suffered wrongfully; that she declared this to appease and quiet her Conscience. Now a certain Kinsman, of the Dead Villa Escusa, was present, who brought her before the Judg of that Place; by whom after she had confessed the Fact she was adjudged to be hanged; and the four Witnesses being well whipped, were condemned to the Gallies. Thus poor Vil­la Escufa died by the Judgment of that Court; which notwithstanding their pre­tence to a guidance by an infallible spirit, are by this very Fact convinced that this is but a pretence; That the Spirit which acts them, is that Spirit which is a Murtherer, and was so from the Beginning.

In the year 1658, there came abroad in Portugal another Nero, one Simon de Mene­ses, Inquisitor at Coimbra, whose mischiefs were as many as a whole Legion of Fiends could have wrought. This man invented unusual ways, to make Prisoners confess, and by a Graft, brought from Hell, he got the the Names of all: and made many Christi­ans [Page 30](whether they would or no) to be ac­counted Jews; many of these were such Christians in heart, not onely in word, that they were condemned, and executed onely because they would not own themselves to be Jews. So great was the barbarbus cruel­ty of this bloudy man, that having appre­hended one Vaz, born at Porta, and married to Anna de Lujan, (both persons of mean a­bilities) he compelled them both to confess by the threats he used against them; who de­s [...]ous of liberty, and to withdraw them­selves from this Monster, they accused all they new, not sparing the Abbeys and Nun­neries, for they accused two Religious of noble Quallty: Now, because he might not apprehend any of such noble Family, unless two Witnesses in one place, at one time, did witness in the Case: This Officer of Belzebub brought Vaz and his Wife into one Chamber, and there taught them the me­th [...]d how they should proceed in accusing and pr [...]ing the Accused to be guilty; and in one day these persons brought into Pri­sons seventy persons, all of them Inhabi­tants of that City. And whereas the Inqui­fition never gives the Names of the Accusers but leaves the Prisoners to conjecture at [Page 31]them: This cursed Inquisitor, with a subtle­ty (that became so great an Impostor) would place four or six persons in the Entry of that House, through which the Prisoner was to go, that thereby the Prisoner might be al­lured to speak with them, of whom when the Prisoner (thinking they were in like Case with himself, though they were Trepanners) did ask where the Inquisitor was, and who with him? One or other of those infamous Fellows would name the Chamber, and say such or such (that the Inquisitor would have them name, though 'twere Father or Mother of the Accused) were with the Inquisitor, by whom the Accused was betrayed, and spoil­ed of all his Goods: if this did not succeed, This Atheistical Inquisitor would come with Alas! Brother I pray you own your self guilty, though you know you are not; for unless you do thus, there is no remedy, you will be burnt; and if this prevailed not, he presently made use of Tortures, to force the confession he could not perswade; and thus he ruined many innocent Ones. Once he apprehended one Emanuel de Costa, a man of good Note, who was Husband to Cateli­na Doza, Kinswoman to this Inquisitor, who calling Emanuel to him one day, tells him [Page 32]he is sorry he hath married his Kins­woman, who will (saih he) bring your Soul to the Devil; and withall adviseth him to confess, and trust him with his cre­dit which should be preserved, and he should not be brought on the Theatre, nor his Goods seized: The poor Acosta answers, I have been, and still am a Christian, and what can I confess? saith the Inquisitor, though thou art not, yet seem in confession to be guilty, and trust me with your ho­nour. Bewitched with the words of the Inquisitor; This miserable man confesseth so as to condemn persons that were strangers to him, whose Names this Simon (Magus) had given to Acosta, and by this wile very many were apprehended.

In the end Acosta perceiving the Inquisi­tor's promises were without effect, he pe­titioned to be heard, and recants all that he had before confessed, protesting he was se­duced by the Inquisitor, to give false Testi­mony, under promise of a restitution to his honour and liberty: But here Meneses so managed the matter, That Acosta must either recant his Recantation, or burn with­out mercy, Acosta not daring the latter, chose the former, and so by loss of fame [Page 33]and Goods saved his Life. Meneses had an­other mischievous method which he often used; when a Prisoner had been eight years, sometimes more than ten, he would bring him before their Tribunal; (though 'twere evident the person was innocent) and thus bespeak the Secretary, (with greatest wa­riness, and with equal hypocrisie) Mr. Se­cretary, appoint an Act, in which you may declare the person before to be one that en­treats not the mercy of this our holy Court, who as often as invited to confess his fault, so often, (notwithstanding mercy offered him) repeats his denial, and seems to de­sign dying in his own Errour: To this the Secretary (with great Hypocrisie) answers, Sir, will you that this miserable man should thus die? have you shut the door against all mercy towards him? I pray you give him three days space to acknowledg his own fault, and the justice of this Court: By this Contrivance, between the Inquisitor and the Secretary, they take the Person for con­fessed and convicted; so they have ruined innumerable men, and spoiled them of Life and Estate.

In the year 1650. The Secretary of the Inquisition, his Name Paroda, came from [Page 34] Quensa to Pastrana; bringing with him a cheating Knave for apprehending some they call Hereticks, but indeed innocent persons, by Authority from the Inquisition of Quen­sa; empowring them to seize as many as that Cheat should name. Now, on a certain Night the Officers (called Familiars) with the Secretary went out in Quest for their Prey, and entred a Street which led to the Market-place, accompanied with the Tre­panner, whose face was covered; Thus the Secretary came to a Shop of a certain Por­tuguese, (for at that time there was a Mart at Pastrana, to which the Inhabitants of di­vers Towns did come) and commanded him to open his doors; whom by an Arrest, in the Name of their (most holy) Inquisition he seized, which was done by the Officers, the Signal being given by bowing down the Head, when they should seize; and lifting up the Head when they were to forbear sei­zing; that very Night forty two Persons were seized; and whilest they were kept close in the Houses of those Familiars; the Secretary, false Witness, with the rest of the Robbers at Midnight, return to the Shops, and take away as much as they could carry; which in money and Wares amounted [Page 35]to twenty thousand Crowns and upward.

Now, when they should have carried thest Prisoners to Quensa they dismissed them all but one, whom they carried to Quensa, where they gave him an admonition, and set him at liberty; but the money, being the Heretick they sought after they never let go out of their hands. And though this Rob­bery was known, and sufficiently proved, yet the righteous Inquisitors, neither punished Secretary nor Witness, giving this reason for their lenity, That without Accusers there would be no Prisoners; and without these no Inquisition.

Anno 1660. At Lisbone an English Prote­stant boldly went into the Temple, and took the Hoast from the place, where it was kept, and departed forthwith for England, the next day the Curate of the Church missing the Hoast, published abroad the mishap; the Inquisition bestirs it self: and its Officers affirm, that without doubt the Jews had ta­ken it away; therefore they diligently en­quire who of the Jews were that Night ab­sent from their own house, at last they came to the house of a young man of six and twenty years of Age, and Master of an hun­derd thousand Crowns; his Name Solis; [Page 36]They examine the Servants whether their Master were at home at that Night, who told the truth he was not; (for indeed that Night taken up with the criminal delights of his youth, he spent with a certain Lady of good Quality, that was Espoused [at least betrothed] to a Gentleman of no mean Rank) When Solis heard their charge against him, he confessed he was absent that Night from home, but that he spent it with a Lady, whose name he would not tell, though he died for it; yet under the Tor­tures of the Wrack he told the House where he was, though not the person with whom he was; Thither the Inquisitors haste, but either could not, or else would not stir far­ther in the Affair, because the Lady was a­bove the common size; or because they had the man, by whom they were sure to find, what they hunted, the hundred thousand Caowns. They return therefore to the tor­turing of the young man, who is forced to own he took away the Hoast, and had eaten it; This done, his Goods are confiscated; he is condemned to be burnt, but first his hands must be cut off. When the hour of Execution was come, the Haugman desired him to put forth his right hand, which he [Page 37]with an undaunted mind did, saying, I give up this for my Lord Christ Jesus, who knows I never committed any such fault, but forced by the severity of the Wrack, and allured by the promises of the Inquisitors, who said they would save my Life, I did unwilling­ [...]y confess what I never did act: Then they lout off his other hand, and burned him in the sight of the people, who made a great Feast, in token that they approved what was none by those incarnate Devils. After this was done the Englishman wrote into Portu­gal to them, letting them know he had ta­ken away their Breaden God, on purpose to expose both it and the Papal Religion to that scorn they deserved. But Solis fell by the most pious Inquisition!

Anno 1656, in the City Lerina, a certain French Man that got his Living by selling up and down the Streets Knives, Cissars, Need­les, and Girdles, &c. like small Wares, was seized by the Inquisition; The occasion of which was this, An Image of the Virgin Mary was one morning found torn in the Corner of a certain Street, where 'twas set that people might do it honour; now on the over-night, this Frenchman passing by, at that place met some of his Acquaintance, [Page 38]who were Castilians, who saluted him, and he them, and so went on to his Lodging, as they did to theirs: next day the Magistrate seeing the Image broken, made a diligent search, and these Castilians Friends (or ra­ther Enemies) of the French Man, affirm­ed that he had broken the Image, for they saw him the Night before near unto it. This one of the Familiars (as Setter for the In­quisitors) heard of, accused him before their Tribunal, and swears to what he affirmed. The poor French Man is clapt up into Prison, pleads for himself that he went to his Friends house, where he played at Cards all the while, which appeared to be true upon en­quiry; yet was he detained, for so much as his Acquaintance swore he was an Heretick; (which is the common name they give the Reformed) And so cruelly handled that the pain he suffered, forced him to say he was reformed, and had given several blows to the Image, and that for this he did beg par­don, which was granted to him as he was Protestant; but because he did offer an In­dignity to the Image, he is condemned to the fire, and suffered the extremity of that Judgment. Now about two moneths after, a certain Fool, who had lived at Lerina, but [Page 39]was removed to an Habgation two miles di­stant, was sound in the night thrusting down another Image which was newly set up in the room of the former; him they exami­ned, whether he had broken the former, and he owned it, saying, He intended to car­ry it to his Farm where he had built a small Chappel; to this he added some other [...] ­tle m [...]d tricks, by which the Inquisition was assured of the French-mans Innocency, yet acquitted the Witnesses as if they had spo­ken the truill, and as if the French man had died for his own Crime.

At Madril, An. 1663. fell out an extraor­dinary Case, which was as follows, The Son of a certain Woman, named Marquesa, was Debtor to a certain new Christian (as they call newly converted Jews) in a consider­able sum of Money, which either he could not, or would not pay. Like a Fury of Holl he sets his malice on work, and wiltes in great Letters this following sentence; It is meet they should live, who love according to the Law of Moses, it is fit they should die, who live after the Laws of Christ, and affixeth it to the doors of a place called Quadralactura, where a great concourse of people usually meet; and to increase the number, the next [Page 40]day he caused a great tumult, which did justly offend the Court of Justice; which is­sued out an Order for the Justice to make extraordinary search into the thing: The Inquisition did their part, yet for three Months the secret lay hid, but then some found this Villain with such Scrowls, both for their tenure, and for the hand the very same, and having seiz'd him, he [...]onfest that out of preconceiv'd hatred against the Jews he had done it, to inflame the people against them to their ruine. Now though he deserved to suffer what he would have brought on others, yet this Just Inquisition adjudgeth him but to one hundred stripes; the reason of which was, he was a Papist against whom he had devised it, whereas had the accused been of other Religion, he who was Accuser, right or wrong, should have been Credited, and the Accused should have died for it. More Cases I shall for­bear to recount, because I would not be te­dious; yet, let me add this passage of an Inquisitor in the City Quenca, his name Lu­dovic, de le Torre, who was used to bespeak the Prisoners thus; Friends, you were as good corfess as not, for if once you come into the hands of the Inquisition, you shall never get [Page 41]out: There are Tortures, an Executioner, and Graves for all that will not confess, and there is Wood enough to burn all that do confess. Hence 'tis clear to every one what Spirit doth act the Spanish Inquisition, which by Examples Historically we have reproved hi­therto: now set me demonstrate dogmati­cally their injustice: Though the thing require a greater and more prudent judg­ment, yet I will endeavour to demonstrate what I have undertaken.

There is not one Law in the World which ought not be built upon Reason, which as it adorns the Law, so allures men both to the study of it, and to the Veneration of it, for the Reason of the Law is as the Lond­stone, an Attractive to our enquity, our e­steem, and our observance, so far the Judge, the Court, and Witnesses, &c. are sacred, as the Law which directs them is rational; so would the Tribunal of the Inquisition be what they call it, were Reason the founda­tion of their Laws; and proceedings which they manage by those Laws, but all with them is far from this; yet three things they pretend in the very Title they assume, which is the Holy Office of Inquisition, the first part is, 'tis Holy, (say these unholy Murtherers;) [Page 42]it is then Divine, and their work must be Divine, which whether it be or no, let us now enquire; what is Divine doth primari­ly consist in what is spiritual, in things re­vealed, which are great mysteries, and which cannot be known Scientifically, nor compre­hended by Natural Reason: Were this Tri­bunal thus Divine, it would omit nothing of what it could do to inform men in the way of Salvation, and to open to them the secret mysteries of Gods Grace and Mer­cy: But all their business really is to disco­ver mens secrets, for ruining their Estates, and disseising the owner, that [Ahab-like] they may seize all. Farther, were this Tri­bunal holy, it would approve, chuse, and promote holiness, as God doth; he com­municateth holiness to the righteous, he ap­proves it in them, and exerciseth them thereunto. Now where is ought of this to be found, either in the cruel disposition, or injurious proceedings of this Court, and its Officers? Where you find the greatest inhu­manity, and most of the Devils malice, there is nothing Divine, or of God; there holi­ness is condemned, and the holy are burnt, though sometimes they condemn a vile Of­fender, yet they never absolve a known [Page 43]Saint, a Lover of Christ and Truth; and were it holy, it would resemble the holyness of him in his Created State under the Law of Nature. But here is nothing of that where all the Laws of natural equity and compassion are violated, by Forgery against the innocent, by forcing them to shorten their present torments by owning faults they never committed; in short, using all, so as none of them would be used by other. Here is nothing divine, natural; nor is [...] in this Tribunal any conformity to the honness which shines forth in Moses's Law, which di­rected to the best methods of Government, and best provided for safety of Innocents. This Inquisition is the most pernicious to In­nocents, wearing out with long imprison­ment, those that retain their Innocency, and burning those that forego it to please the In­quisitors. Moses's Law was holy, which com­manded, to love mercy, do justice, and walk hum­bly with God. The Inquisitors, for pride, like Lucifer, for injustice unparallelled, and no­torious abhorrers of mercy: Say Reader whe­ther their Tribunal can be holy and divine? There is one more holy Tribunal, which is that of Grace, which to save life, not to destroy it, And well doth the Tribunal [Page 44]of Inquisition correspond to this, doth it not? which is set up to destroy life, not to save it. On Christ's Throne is written Life and Sal­vation, but on the Inquisitor's Death and De­struction; but yet it is a Judgment-seat, and hath a great authority, and therefore divine. Indeed, were it of God, it were divine, but it is of the Pope, an Usurper, a Tyrant, a bloudy cruel one; and these Inquisitors com­missioned by him, are to execute his bloudy designs on all innocent ones accused, and brought within their snare; God permits, and abhors it now; and as he hath punished many, so he will punish all the rest of this bloudy Crew which prophane the venerable names of faith, justice and holiness, with their Robberies, Murthers and Perjuries, &c.

Now let us view how justly they claim to be an Office. This is an authority exercised for directing, protecting, and encouraging, without partiality, every one in the duty he owes to others, and to the publick, in those things which fall under the Rule of that Of­fice: It superviseth the work of every one who owes any duty to it: and it is founded in one of those three Laws we before menti­oned; and so is either natural, political, or spiritual.

The Natural is governed by that Maxim, whatsoever thou wouldest not should be done to thee, do not thou to others. The Politi­cal is regulated by what is conductive to the tranquillity and safety of life: The Spiritu­al employs it self in a care for welfare of im­mortal souls. These Offices have been by Learned Men cleared and commended in their proper places, of which I shall not now speak. The Inquisitors pretend not that their Court and Rules of it are Mosaic; possibly they may conjecture they are depu­ted to this Office by Law of Nature; here­in they are deceived, for this Office is not e­very where; nor do they as they would be done to; nor is it spiritual or Evangelical; for it takes not care of the salvation of souls, and to acquaint them with the Doctrine of the Gospel; For let it be considered,

1. Who so is appointed to this Office ought to hear the Offender, and to treat him according to the Talent entrusted to him in Spirituals; and if the understanding be darkned, he should as a spiritual Physician apply gentle Medicines that may gradually cure the mind, and so heal the Soul; The Judg should be an Instructer.

2. If the Judg cannot by such means re­cover the faulty, then should he pray for him, beseeching the Author of Life to en­ligehen the mind that the man fall not under the rigors of the Law.

3. Such Officers should see that Witnes­ses be examined, and if any of them be found false Witness, the Officers should pu­nish them.

4. They in duty ought to speak kindly to the Prisoner, treat him, though an Offender, as a Son of the Church; offer him mercy be­fore he asks for it, to let him know his fault, and his Accusers what they are, that he may clear himself; by these gentle ways it is pos­sible he may be induced and perswaded to re­pent publickly if need be, and not stand up­on his credit, which were it lost by such act, is abundantly recompensed by the salvation of the Soul.

5. Such Office ought to leave the possession of the temporal Goods entire to the peni­tent; for they are his right, and without injury to his spiritual Lord may be retained.

6. Lastly, such office should take the pe­nitent under its wing, cover the fault as much as discretion will allow, receive him in­to the Church again; forgive, love and ho­nour [Page 47]him as a Neighbour or Brother, and the rather, as one whom their care hath re­covered from great sin, and advanced to a new hope of glory.

Now let us see whether these things be found in this Office, the Inquisition, and so,

(1.) First, They are so so far from expressing love to their Prisoner, that they pursue him with extream hatred, keep him a Prisoner for ten or twelve years in some dark place, where he may neither see the Sun, nor speak with any other than the Goaler.

(2.) So far from praying for him, that they curse him, and openly in the very Court use him like a Dog, devising new crimes a­gainst him that they may destroy him; for 'tis the way of their dealing never to let go a Captive.

(3.) Instead of punishing, they reword, false witnesses, and bestow Salleries upon them.

(4.) They never deal with a Prisoner with any respect to his temper and nature, or candidly offer him his pardon; nay, as if the Prisoner were a Beast to be starved, they with-hold his food from him.

(5.) They conceal the Names and Per­sons of Accusers; or deny them if they be [Page 48]guessed at by the Prisoner.

(6.) They are so far from restoring goods, that they spoil Wife and Children of the Goods, which of right pertained unto them.

(7.) So far from preserving your good name, that they divulge the faults in the Theatre, expose them to the disgrace of a Sambenito, whip them openly, condemn them to the Gallies, until at last they have spoiled them of life, honour and Estates: on the whole matter we might enquire of these Judges, and appeal to all that live in the Learned World, whether the love, faith, prayers, christianity, tenderness for their ho­nour, the truth, justice, mercy of this Court may be found: whether ought of these are in this Office, where barbarous cruelty and Tyranny are the whole of its constitution, so apparently none can deny it?

The third Title, is Inquisition, that is, a scrutiny or search into secrets, that they may be manifested for truths sake; and this method as a part of the holy Government God did prescribe, when by Moses he com­manded, Deut. 13.1. That the Prophet who en­deavoured to draw away the people to strange Gods, should be punished with death because he [Page 49]had spoken to turn them from the Lord their God. Such a kind of Inquisition Christ com­mends to us in that Caution, Take heed to your selves, and beware of those that come to you in sheeps cloathing, but inwardly they are ravening Wolves. Here the very Essence of the search lieth in an impartial enquiry for the Truth in a matter that was hidden: Now let us enquire whether this Tribunal may in this sense be said to be an Inquisiti­on, which in very deed wants both name and thing, according to this notion, of an Inquisition: They enquire not diligently after Crimes to amend the Criminal, but earnestly hunt after Temporal Estates, to seize them. Of Old the Estates of Ana­thematized ones were not adjudged to the Exchequer, but to the Fires; now the Goods of such are adjudged neither to the Exche­quer, nor to the Fires, but to Robbing Inqui­sitors. Instead of producing the truth be­fore men, this Tribunal brings Lies openly to open view, and by false Witness and Cheats condemns Innocents; they transub­stantiate falshoods, and then proclaim them truths; they contrive greatest injustices with greatest secresie; they condemn Innocents by wiles, and smother their righteous Cause, [Page 50]which they never suffer to be pleaded; this their Inquisition it suppresseth truth, and murthers Innocents, and enquires what gain from the Execution, never what righteous­ness in the Judgment. By all this it appears the Tribunal is neither Holy, nor an Of­fice, nor an Inquisition. Now let's enquire whether it proceed by any Moral Doctrines of Vertue; whether Justice, or Fortitude, or Temperance, or Prudence steer their proceedings; they are; by what is written already convicted to act no whit like Chri­stians; let us now see whether they act like Moral, Heathen Philosophers.

And here I shall begin first with Justice, a Vertue which teacheth a man to lay his own and another mans Cause in an equal Balance, and makes the Judge to remember that he who now judgeth another mans Cause, must have his own judged e're long; that he must not wrest judgment in favour of persons, nor subvert judgment; that it concerns him most to exercise judgment perfectly, neither by too much lenity ac­quit, nor with a cruel mind, and thirsty of revenge, torment the guilty: He must not look to any reward, nor do what may be condemn'd and punisht by his Superiour [Page 51]who made him Judge. Justice will make a Judge diligent in examining Causes, and weighing them again and again, and con­sulting with wise and skilful men e're Sen­tence be passed. When the justness of a Cause appears, a Judge should have such a brave resolution and fortitude, that none should be able to fright him into an unjust, or from a just Sentence; he should without Cowardise protect and acquit the Innocent, and without Cowardise punish the guilty Offenders: He should dare to pass an im­partial Sentence, upon a mature enquiry in­to the Cause of every one, that is brought before him into judgment. Farther, the Judge should be of a very temperate and of a well-composed frame, able with patience to hear all Parties and Causes, and without prejudices toward the Cause, with passions subdued to Reason, Justice and Equity to­ward the persons, to distinguish and deter­mine the right from the wrong, the good from the bad, which no man in the uproar of passions can ever be able to do. Now on view it will appear, how naked and desti­tute of these Vertues this Court is, how lit­tle the Inquisition is rul'd by these quali­ties. What Justice is there, where all Par­ties [Page 52]concern'd are not openly produced, and where the Plea and Judgment is made se­cretly, partially, and designing to take the Prey? What greater injustice, then first to devise Crimes, and charge them on Inno­cents, to the taking away their life, and next to seize their Estates, and rob the Pos­sessor and his Heirs? If Murthers and Rob­beries may commend the Justice of a Pre­tended Court, here's Justice enough! their Prudence hath no more of that Vertue, than hellish, perfidious, and perjurious contri­vances have of it; and very often their im­prudence proclaims it self, and their In­trigues are brought to light, to the reproach and just condemnation of their proceed­ings. In a word, they are not prudent e­nough to act justly, nor prudent enough to conceal their injustice; their courage to own an Innocent, to save his life, restore him to liberty, and preserve his Estate out of the hands of their bloody Crew, hath not one instance that I do know of; if one or two in an age could be found, that would willingly favour a righteous Cause, and right a rich wealthy person accus'd, such dare not thwart the covetous, griping, and spoiling designs of their Partners; afraid [Page 53]they are of one another, and of their cheating Instruments they use, every way they are inslaved to a base cru­elty, that hath no more of Fortitude in it, than it hath of Mercy or Ju­stice. Now such can never be of a calm and even temper; they envy, pre­judge, and hate, which are Counsel­lers that ever hurry men, and preci­pitate their proceedings: an immo­derate thirst after the rich Estates of Condemned Persons prevails with them to say they were guilty, nay to condemn them as guilty, who had no greater fault but they were too rich, and held their Estates gotten by the Right that Industry and Suc­cess do give, from the hands of that Inquisition which is like it self in covetousness and injustice, two very unequal distributers of what they can lay hold of. But we'll dismiss them with their Theology and Mo­rality, neither of which attends this [Page 54]Tribunal, or the Judges thereof; and now let us consider, whether the States-men and Polititians may allow this Tribunal any room in well or­dered Governments, whether King­doms or Commonwealths. And here, since Reason of State is the Helm by which they administer the Govern­ment, which is a certain mysterious Frame or Body that is subject to the changes that time does produce, which for the most part are changes for the worse, like the changes of the Natural body by predominant humors needing a Physitian, who may by proper and gentle applicati­ons purge out peccant humors, and preserve the body: So the prudent Statist, the Soveraign Authority is concerned to use those means which may carry off the redundant and threatning humors, from which ari­seth danger to the Publick; but it were a very pernicious course to ap­ply [Page 55]such means as would destroy the whole, or cut off an useful member of the Community. How greatly hath the Kingdom of Spain been endama­ged by the over-violent Physick the Inquisitors give to that Kingdom? This cut off the United Netherlands from the Kingdom of Spain, and in the cutting them off, Spain bled al­most to death: should a States-man have permitted this? and yet sorer and more grievous calamities must be expected, unless this rigorous In­quisition be removed. Would not reason of State perswade to correct with tenderness, to the honour of the Families which are allied to the Cri­minals? but [...]ere a Sambenito dispa­rageth whole Families, which are disgracefully used, when once their name is published in the Writing which is sixt on the Sambenito, con­taining the names of the Condem­ned: It is of ill tendency, to cast re­proach [Page 56]on many for the offence of one; beside, reason of State should incouarge industry, and preserve the goods and riches of the Subject: But behold the Inquisition, a Court that does by all ill Arts contrive the confiscating and seising of Estates, whereby whole Families, all at once utterly ruin'd, cry out against man's injustice, and appeal to the Justice of God! Would any well-governed State allow an absolute and unaccountable Office to oppress and ruine the Sub­ject? Is he a wise States-man that advanceth Officers to a Power of im­prisoning, robnidg, and murthering their fellow-subjects, with an assu­rance they shall never be called to ac­count for it? yet so is the Inquisition impowred, if the King of Spain him­self be (as frequently it happens that he is) present in a solemn Act: The first thing these Inquisitors do is this, they require him to swear he will not [Page 57]contravene their Sentence. Thus by Oath they secure their Process, and advance their Clerical Cap above the Kings Crown in their Processes; the pride of these Inquisitors is like all the rest of their excesses, 'tis grown to a Proverb in Spain, Con el Reg. eon Inquisition chiton. Be silent before the King, and the Inqui­sition. It is intollerable tyranny the Inquisition useth, in con­demning men to most severe usages; that Friends may be forced to pay down Money for the mitigating the rigorous execution; in disabling the Condemned for any Office or Ho­nour, that his Friends may be drawn to purchase the priviledge by great sums of Money. Thus, like Excre­scencies, they starve the body to feed themselves.

Three things they are notoriously busie about.

1. They murther fellow-subjects, and damn their Souls.

2. They rob Families, and leave them to poverty and shame.

3. They scatter the people, and drive them out of the Kingdom; whereas they seize one, many run a­way from their cruelty, and leave their own Country desolate.

In three things they are more un­just than Heathens.

1. Concealing of Accusers.

2. Present spoiling of Goods.

3. Secret Prisons.

In three things they act like. Ido­laters.

1. Expecting a Veneration becom­ing Saints, while they are Devils In­carnate.

2. Consecrating the ignominious Sambenito, and making it a sacred Vestment.

3. Placing them with the Images of their Saints in their Churches.

In three things they act like the Devil.

1. They have a Prison like Hell it self.

2. Familiars like Fiends.

3. Torments that exceed the power of any to bear them, and live.

They are worst of Tyrants in three things.

1. Forbidding all converse with any, though their Wives desire it; nay, stripping their Wives of their Bracelets and Ear-rings.

2. They are both Enemies to their Persons, and Judges of the Cause, from whom no Appeal is permitted.

3. All they do against Innocents is justified with this, The Inquisition hath done it, and since it pleased them, it must not be complain'd of. They are salvage as the most Barbarous, without respect to their Sex; Women are badly treated by them, Virgins shamefully beaten, Prisoners starved, and their [Page 60]Debts not paid out of their Estates confiscated. This is the true temper of these Inquisitors, they are made up of what is worst in Barbarous, Tyrannical, Idolatrous, Heathenish and Diabolical tempers. The parti­cular view of this Court of Blood casts me into an amazement, that a King, with such Councillors as as­sist the Spanish King, should suffer so tyrannical and cruel a Power, which without much noise, and without any Justice, hath eaten out the Glory, Strength, and Unity of that Monarchy, and like a fretting Moth hath marred all that was the beauty of it.

Awake ye Philosophers, Lawyers, Divines, ye States-men of Spain, shake off that Lethargick sleepiness which hath for two hundred and fif­ty years, more or less, kept you deaf to the Cryes of Murther'd Inno­cents! Awake and see how much [Page 61]Glory you have lost by this Inquisi­tions unrighteousness! Look into their stately Structures, there you'l find the spoils of your Families, and your Butcher'd Friends! Awake and hearken what your Neighbour Na­tions say of this Tribunal, English, French, Dutch, German, Turks, and all with detestation abhorring that which is made up of Blood, Rapine, Cruelty, and Hypocrisie: Let it no longer alienate your Neighbours e­steem, suppress your own Honour, nor provoke the Wrath and Justice of Heaven against you; the Inno­cent Blood, shed in great abundance by them, cryes to the Throne of Hea­ven; the ashes of burnt Bones, the depredations of rich Families, the undeserved ignominy that hath been cast on Noble Families: In a word, their Iniquity, well nigh grown to its fulness, cryes out for Vengeance on them who acted, and on you who [Page 62]suffer'd such Villanies. He that sits at the right hand of the Father, will e're long destroy those Murtherers: A Fire shall arise out of the North that shall burn you up, and judge you, as you have judged others; when there shall be Blessings from God on those Monarchies, whose Kings and Councils have rul'd their Subjects by Justice, and abhorr'd such cruel Tribunals, such Wolves in Sheep skins; from whose rage and insatiable blood-thirstiness, let the good Lord deliver thee, kind Reader, and all the Lovers of Truth and Peace. So prays James Salgado.



REader, the Author speaks but what these Learn'd Authors added here have spoken, and thou mayst believe, and make good use of.

—Quae quoniam severissime in capita & fortunas hominum, prave de Religione sentientium inquirit, Inquisitionis nomen sortita est. Thuan. lib. 3. ad. An. 1547. Augebat horrorem perversa & praepo­stera Judiciorum forma, quae contra Na­ [...]uralem Equitatem & omnem legitimum rdinem in jurisdictione illa explicanda [Page]observatur; tum etiam Immanitas Tor­mentorum quibus plerunque contra veri­tatem, quicquid delegatis Judicibus libe­bat, à miseris & innocentibus reis ut se cruciatibus eximerent, per vim extorque­batur. Thuan. Hist. sui. Temp. lib. 3. ad. an. 1547. This Inquisition — defe­ctive of no Vertue, but Justice and Mercy, Sir Edwin Sands Speculum Eu­ropae, p. 112. — Pressing mens Consci­ences, whom they charge under an high degree of Mortal Sin and Damnation—to approach their nearest and dearest Friends, if they know or but suspest them to be culpable thereof, idem. Converted in some places to an Instru­ment, no less of Civil than Ecclesiastical Tyranny— And Spain would with the dearest things it hath redeem it—idem. p. 113. The Rack of mens Souls— An invention fitter for the Religion of Antiochus, Domitian, or Mahomet, idem, p. 114. Ed. Quart. 1629.

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