History of the Inquisition from Its Establishment Till the Present Time

William Sime

History of the Inquisition from Its Establishment Till the Present Time

EAN 8596547368953

DigiCat, 2022

Contact: DigiCat@okpublishing.info

Table of Contents

PREFACE.

CHAPTER I.

CHAPTER II.

CHAPTER III.

CHAPTER IV.

CHAPTER V.

CHAPTER VI.

CHAPTER VII

CHAPTER VIII.

CHAPTER IX.

APPENDIX.

PREFACE.

Table of Contents

Among the numerous and varied methods which the Popish Church has adopted, to maintain its usurped sway over the minds and bodies of men, none has been more effectual than the erection of the Inquisition. Established for the purpose of taking cognizance of what it styles heresy, many are the victims which this tribunal has doomed to the rack and the flames, for endeavouring to regulate their faith and worship agreeably to the unerring standard of revealed truth. For many ages, its procedure was comparatively unknown, the conduct of its ministers having been wrapt up in that mysterious secrecy by which all its transactions are characterized. What was long concealed is, however, now unfolded, by the productions of many unexceptionable writers, not a few of whom were themselves connected with the holy office, and are consequently well fitted to give an impartial account of its iniquitous acts and deeds.

The design, accordingly, of this little volume, is to give a succinct and connected view of the rise, progress, and present state of that infamous tribunal, more especially in Spain. Such a work, the writer conceives, will not be without use, notwithstanding the many detailed accounts that have been given of an institution, which has been, and still is, an outrage on humanity. To those whose avocations allow only of an occasional perusal of books, the following sheets will afford information on this subject, to obtain which otherwise, the reading of many large works would be necessary; and to the young student, it is hoped, they may pave the way for future research, excite an early abhorrence of tyranny and bigotry, and nurture the spirit of Christian philanthropy and liberality.

It has been the aim of the writer to condense as much information within a small compass as possible. Not a few cases of well-attested individual suffering have also been introduced, illustrative of the various topics brought forward in the course of the work.

It may also be mentioned, that the utmost care has been taken to insure the authenticity of the statements which are advanced; though it was deemed inexpedient to enlarge the volume by notes of reference to the writers whence it is compiled, these for the most part being embodied in the text. To enumerate all the authors whose writings have been consulted, is as unnecessary as it would be tedious. But it may be of importance to state, that among others whose names will be found in the work itself, materials have been collected from Limborch, Baker, Hurd, Montanus, Salgado, Father Paul, Gavin, Dellon, Buchanan, Puigblanch, Llorente, Blanco White, and Don Juan Van Halen.

Edinburgh, July, 1834.

CHAPTER I.

Table of Contents

Persecution for religious opinions, opposed to the spirit of Christianity—its increase with the growth of the Papal authority—the foundation of the Inquisition laid by Regnier and Guy—Birth and education of St. Dominic—his erection of the Inquisition, and thirst for human blood—procedure of the first Inquisitors—erection of inquisitorial tribunals in different countries.

Nothing is more evident to every candid reader of the inspired volume, than that persecution in any form is utterly opposed to the spirit of genuine Christianity. Learn of me, said the Saviour, when he proposed himself as a model for his followers, for I am meek and lowly in heart; and following up his principles of mildness, he reproved the indiscreet zeal of James and John, when they sought to call down fire from heaven to consume the Samaritans, because they refused to receive them into one of their villages. Nay, so far from giving his disciples a power to persecute, the Divine Founder of the Christian religion foretold them that they must suffer persecution for his name. This they soon experienced; but, instead of rendering evil for evil, they approved themselves as the ministers of God, by much patience, by afflictions, necessities, distresses, stripes, and imprisonments; thus showing by example, as well as by precept, that the weapons of their warfare were not carnal, but spiritual.

While the objects of persecution, the Christians acted agreeably to these principles, and for three centuries contended, that persecution for religious opinions is not only absurd, but unjust and cruel in the highest degree. Every one, says Tertullian, hath a natural right and power to worship according to his persuasion; for no man's religion can be hurtful or profitable to his neighbour. There is no need of compulsion and violence, says Lactantius, because religion cannot be forced, and men must be made willing, not by stripes, but by arguments. The maxims of mildness towards those who were called heretics, are also inculcated by Chrysostom, in the following among many similar passages of his works:—We ought to fight against heretics, not to throw down those who are upright, but to raise up those who are fallen; for the war which is incumbent on us is not that which gives death to the living, but that which restores life to the dead, seeing that our arms are meekness and benignity. In dealing with heretics, we ought not to injure them in person, but seek to remove the error of the understanding, and the evil of the heart. We ought always to be disposed to submit to persecution, and not to persecute; to suffer grievances, and not to cause them. It is in this manner Jesus Christ conquered, since he was nailed to a cross—he did not crucify others. Even so late as the fifth century, St. Martin, in France, excommunicated a bishop, for accusing certain heretics to the usurper Maximin, by whose means they were put to death; adding, in the spirit of genuine Christianity, that he looked upon that man as a murderer, who procured the destruction of a fellow-creature, chargeable, in strict justice, with nothing else than being mistaken in his opinions.

But in despite of the mild spirit of the gospel, exemplified in every page of the sacred writings, and of the opinions of the primitive fathers, who unanimously condemned persecution for conscience sake, it was not long before those who pretended to be the disciples of Jesus began to imitate the conduct which they had censured in the heathen emperors. When the Roman empire became Christian, it still appeared to the civil magistrate that he was bound to support the religion adopted by the state.—Hence it was that laws were enacted against heretics, subjecting them to fines, imprisonment, and banishment; with this limitation, however, in every case, that the ecclesiastical judge was to determine whether the opinions professed were heretical or not. The party accused, besides, was usually charged at the same time with the crime of sedition or rebellion; and whenever the punishment was capital, it was understood to be the result chiefly of a criminal opposition to the civil authorities. The law and practice respecting heresy continued in this situation till the commencement of the ninth century. The trial of the whole case was in the hands of the civil magistrate; and, with the exception of ecclesiastical censures, it belonged to councils merely to determine whether the doctrine libelled was or was not heretical.

In succeeding centuries, however, the power of the ecclesiastical tribunals, and of the papacy itself, increased in a most extraordinary degree. The zeal which animated the Church against heretics became fierce and ungovernable, and all who dared to advance sentiments opposed to those enjoined by the Romish hierarchy, were subjected to persecution in every form. In the following ages, says Limborch, when speaking of the sixth and subsequent centuries, the affairs of the Church were so managed under the government of the Popes, and all persons so strictly curbed by the severity of the laws, that they durst not even so much as whisper against the received opinions of the Church. Besides this, so deep was the ignorance that had spread itself over the world, that men, without the least regard to knowledge and learning, received, with blind obedience, every thing that the ecclesiastics ordered them, however stupid and superstitious, without any examination; and if any one dared in the least to contradict them, he was sure immediately to be punished; whereby the most absurd opinions came to be established by the violence of the Popes.

The chief aim of the Roman Pontiffs, indeed, now was to crush in its infancy every doctrine which had the smallest tendency to oppose their exorbitant power. In the year 1163, the Synod of Tours commanded all the bishops and priests in the country of Toulouse, to take care, and to forbid under pain of excommunication, every person from presuming to give reception, or the least assistance, to the followers of heresy, wherever they should be discovered. This decree had in view, more particularly, the Waldenses and Albigenses, an eminent Christian community who inhabited the valleys of Piedmont and the south of France, and who held doctrines different from those which were commanded by the Popes, on pain of death, to be implicitly believed. The Waldenses, whose religious sentiments were similar to those of the Protestants at the present day, had long continued to reject the absurdi ties of Popery; [1] and though, for several ages, they had escaped the notice of the Holy See, yet having in the twelfth century become exceedingly numerous, they excited the utmost hatred of the Pope and his adherents. About the year 1200, accordingly, Pope Innocent III. wrote to several archbishops and bishops in Guienne, and other provinces in France, enjoining them to banish the Waldenses, Puritans, and Paternines, from their territories, and commissioned Regnier and Guy, two zealous monks, to repair to France, for the purpose of discovering and subduing heresy. These two apostles of the Holy See may now be considered as having laid the foundation of the Inquisition, though the honour, or rather infamy, of erecting that horrid court, is due to another individual no less cruel. Regnier was subsequently appointed the Pope's legate in the four provinces of Narbonne, Aix, Arles, and Embrun: but having fallen sick, Innocent joined to him Peter of Castelnau—one, says Sismondi, whose zeal, more furious than that of his predecessors, is worthy of those sentiments which the very name of the Inquisition inspires.

For many ages the method of proceeding against heretics was committed to the bishops, with whom the government and care of the churches were entrusted, according to the received decrees of the Romish church. But imagining that they did not proceed with sufficient severity against the opponents of the Romish faith, and especially against the Waldenses, the Pope had recourse to other methods for the purpose of more effectually extirpating heresy. With this view, Innocent, in the year 1204, instituted two orders of regulars, namely, those of St. Dominic and St. Francis. Dominic and his followers were sent into the country of Toulouse, where they preached with great vehemence against all who held opinions different from those of Rome; in consequence of which, the order of Dominic received the name of Predicants. Francis and his disciples acted a similar part in Italy. Both saints, as they are impiously called, were commanded by the Pope, to excite the Catholic princes and people to extirpate heretics; in all places to inquire into their number and quality; and to transmit a faithful account to Rome. Hence they were called Inquisitors.

The erection of that extraordinary court, the Inquisition, is, indeed, uniformly ascribed to Dominic, a man of the most blood-thirsty disposition, and whose deeds of cruelty may not unjustly be compared with those of the infamous Nero. Dominic was born at the village of Cabaroga, in Spain, in the year 1170. Previous to his birth, his mother, Joanna, is said to have dreamed that she was with child of a pup, carrying in its mouth a lighted torch; and after its birth, it put the world in an uproar by its fierce barkings, and at length set it on fire by the torch which it carried in its mouth. His followers have interpreted this dream, of his doctrine, by which he enlightened the world; while others, with far more reason, consider the torch to be an emblem of that fire and faggot by which an almost infinite multitude of persons were burnt to ashes. Dominic was educated for the priesthood, says a modern writer, and grew up the most fiery and the most bloody of mortals. Before his time, every bishop was a sort of Inquisitor in his own diocese; but Dominic contrived to incorporate a body of men, independent of every human being, except the Pope, for the express purpose of ensnaring and destroying Christians. He was well aware, that however loudly the priests declaimed against heresy, the lords of the soil would not suffer them to butcher their tenants under any such vain pretences. In Biscay, the priesthood was at a very low ebb in the eleventh century, and the clergy complained to the King of Navarre, that the nobility and gentry treated them very little better than their slaves, employing them chiefly only to breed up and feed their dogs. Nearly a century after that time in a neighbouring state, when the renowned St. Bernard began, in a sermon to a crowded audience to inveigh against heresy, the nobility and gentry all rose up and left the church, and the people followed them. The preacher came down and proceeded to the market-place, where he attempted to harangue on the same subject; but the populace, wiser than the preacher, refused to hear him, and raised such a clamour as drowned his voice, and compelled him to desist. Only one expedient remained. Bernard recollected that Jesus had ordered his apostles, in certain cases, to shake off the dust of their feet, and, as though he were an apostle, and had received the same command, he affected to imitate the example. He left the city, shook his feet, and exclaimed, May the Almighty punish this city with a drought." Thus far went the rage of Catholicism at the beginning of the twelfth century, and here its proud waves were stayed; but at the commencement of the thirteenth, about the year 1215, [2] Dominic broke down the dam, and covered Toulouse with a tide of despotism stained with human blood. Posterity will scarcely believe that this enemy of mankind, after forming a race like himself, first called preaching, and then Dominican friars, died in his bed, was canonized as a saint, worshipped as a divinity, and proposed as a model of piety and virtue to succeeding generations."

The Inquisitors, at first, had no tribunals; they simply inquired after the number, strength, and riches of heretics, and gave information of all these particulars to the bishops, who at that time had the sole power of judging in ecclesiastical matters; urging them to anathematize, or otherwise to punish, such heretical persons as they brought before them. Sometimes they excited princes to arm their subjects against those whom they denounced as heretics, and at other times they inflamed the populace to take up arms and unite in extirpating them. Nay, in his zeal for the Popish faith, Dominic, amidst a vast concourse of people, in one of his sermons openly declared, "That he was raised to a new office by the Pope; that he was resolved to defend with all his power the doctrines of the faith; and that, if spiritual and ecclesiastical weapons were not sufficient for this purpose, it was his fixed determination to call on princes to take up arms against heretics, that their very memory might be entirely destroyed. Nor was this an empty threat. Instigated by this inhuman monk, and by his adherents, armies were raised, styled cross-bearers, or crusaders, who massacred thousands of the Albigenses, laid their cities in ruins, and