The adverse party, who were either philosophers or reformers, received all such information with great suspicion. Anthony Cornelius, a lawyer in the 16th century, wrote a small tract, which was so effectually suppressed, as a monster of atheism, that a copy is now only to be found in the hands of the curious. This author ridiculed the absurd and horrid doctrine of infant damnation, and was instantly decried as an atheist, and the printer prosecuted to his ruin! Cœlius Secundus Curio, a noble Italian, published a treatise De Amplitudine beati regno Dei, to prove that heaven has more inhabitants than hell, or in his own phrase, that the elect are more numerous than the reprobate. However we may incline to smile at these works, their design was benevolent. They were the first streaks of the morning-light of the Reformation. Even such works assisted mankind to examine more closely, and hold in greater contempt, the extravagant and pernicious doctrines of the domineering papistical church.
INQUISITION.
In the civil and canon law, inquisition implies a manner of proceeding for the discovery of some crime by the sole office of the judge, in the way of search, examination, or even torture. It is also used in common law for a like process in the king’s behalf, for the discovery of lands, profits, and the like; in which sense it is often confounded with the office of the
Inquisition, or the Holy Office,
Which denotes an ecclesiastical jurisdiction established in Spain, Portugal, and Italy, for the trial and examination of such persons as are suspected to entertain any religious opinions contrary to those professed in the church of Rome. It is called inquisition because the judges of their office take cognizances of crime or common report, without any legal evidence, except what they themselves fish out.
Some people fancy they see the original inquisition, in a constitution made by Pope Lucius, at the council of Verona, in 1184, where he orders the bishops to get information, either by themselves or by their commissaries, of all such persons as were suspected of heresy; and distinguishes the several degrees of suspected, convicted, penitent, relapsed, &c. However this may be, it is generally allowed, that Pope Innocent III., laid the first foundation of the holy office; and that the Vaudois and Albigenses were what gave the occasion to it. The pontiff sent several priests, with St. Dominic at their head, to Tholouse, in order to blow up a spirit of zeal and persecution amongst the prelates and princes. These missionaries were to give an account of the number of heretics in those parts, and the behaviour of the princes and persons in authority to them; and thence they acquired the names of inquisitors: but these original inquisitors had not any court, or any authority; they were only a kind of spiritual spies, who were to make report of their discoveries to the Pope.
The Emperor Frederick II. at the beginning of the 13th century, extended their power very considerably: he committed the taking cognizances of the crime of heresy, to a set of ecclesiastical judges; and as fire was the punishment decreed to the obstinate, the inquisitors determined indirectly, with regard both to the persons and the crimes; by which means the laity was cut off from its own jurisdiction, and abandoned to the devout madness and zeal of the ecclesiastics.
After the death of Frederick, who had long before repented the power he had given the churchmen, as having seen some of the fruits of it; Pope Innocent IV. erected a perpetual tribunal of inquisitors, and deprived the bishops and secular judges of the little power the Emperor Frederick had left them. And this jurisdiction, which depended immediately on himself, he took care to introduce into most of the states of Europe. But the inquisitors were so fiery hot, and made such horrid butchery among the reputed heretics, that they raised an universal detestation, even in some Catholic countries themselves. Hence it was that their reign proved very short both in France and Germany; nor was even Spain entirely subject to them till the time of Ferdinand and Isabella, in 1448, when their power was increased, under the pretence of clearing the country of Judaism and Mahometanism. The power of the inquisition is very much limited in some countries, particularly at Venice, where it is received under such modifications as prove a great check on its authority. Indeed at Venice it seems rather a political than a religious contrivance, and serves rather for the security of the state, than that of the church. There are appeals from the subaltern inquisitions in Italy, to the congregation of the holy office at Rome.
It is the constant practice of the inquisition to affect, in all their procedures, to inspire as much terror as possible; every thing is done with the most profound silence and secrecy, and with the greatest rigour and pretended impartiality. When a person is seized all the world abandons him; not the nearest friend dares to speak a word in his defence; that alone would be enough to render them suspected of heresy, and would bring them within the claws of the inquisition. The criminals are seized, examined, tried, tortured, and unless they recant, are even condemned and executed, without ever seeing or knowing their accusers; whence the revengeful have a fair opportunity of wreaking their malice on their enemies. When the inquisition has done with them, and condemned them to death, they are turned over to the secular arm, with a world of prayer, and pious entreaty, that their lives may not be touched.
Time is no manner of security in point of heresy, nor does the grave itself shelter the accused from the pursuits of the inquisition; even the deceased have their trials, and they proceed in all their form and solemnity against the dead carcases. The execution is always deferred till the number of condemned is very great, that the multitude of sufferers may strike the deeper horror, and make the scene more terrible and shocking.