An Index of Prohibited Books (1840)/Part 7 - Observations II

by Joseph Mendham

 

 

II. My next instance is that of an Englishman and priest, Thomas Fitz-herbert, who, in a treatise published at Rome, Superiorum Permissu, 1610, An sit Utilitas in Scelere, and evidently, though covertly, a studied and bitter, I might say, blood-thirsty, attack upon James I., to whom he attributes Machiavellian principles of government, professes, in the Dedicatory Epistle, that he obtained a license to read Machiavelli from the Inquisition — impetratâ prius ab Illustrissimis Sanctæ Inquisitionis Cardinalibus legendi Machiavelli facultate, ut ex eorum diplomate, quod penès me est, satis liquet. This work is bound up with a vile Jesuitic lampoon against James I. by Bartholus Pacenius, I. C., Εξεταόις Epistolæ nomine Regis, M. B. &c. I. C. Montibus, Impressore Adamo Gallo. Anno 1610; forty unpaged leaves, remarkable for fligate profession of contempt for the obligation of an oath, and noticed by Richard Thompson,^[1] Ussher, Henry Mason, and others. I was confirmed in my interpretation of Fitzherbert's book, which in language is confined to generals, from this association.

III. The Rev. John Hawkins, a Romish priest in Worcester, renounced Popery, and in his defence wrote An Appeal to Scripture, Reason, and Tradition, &c. Worcester (1786). He likewise published A General Defence of the Principles of the Reformation in a Letter to the Rev. Joseph Berington. Worcester,

1788. In the last, page 23, answering an opponent, the unconverted Dr. Carroll, he introduces him as asserting, "that Roman Catholics read, without censure or hesitation, whatever controversial books they please. This," he adds, "is notoriously untrue, as Mr. Pilling has confessed." And he refers immediately to a full and decisive passage in the Conferences d'Angers, a work of great repute, published about the time of the author. We shall hear more of this from another convert. But before we come to that, we observe, that Mr. Hawkins in his first work, the Appeal, and in connexion with the Bull Cænæ Domini, mentioned in the text, writes in a note, page 29, "The reading or keeping of books written by Protestants, or even published by them, is prohibited under pain of excommunication incurred by the very fact. The severity of discipline which prevails in this regard, if we give any credit to your best modern divines, is scarce to be conceived by any who are unacquainted with their writings." At page 130 and onwards, he expresses his indignation at the Index of prohibited books, especially the Spanish, which was new to him. And at 300 and the two following, he again dwells upon the barbarous exploits of this restrictive engine. He mistakes, however, in supposing the infamous bull, which is at the bottom of it, to have been repealed. The confessional would be terribly crippled by its withdrawal.

IV. We proceed to another valuable desertion of Popery from the same city, the Rev. Charles Henry Wharton, D.D., who settled in America. In A Reply to an Address to the Roman Catholics of the United States of America [by Dr. Carroll], and published at New York, 1817, pp. 8–10: after observing that the notorious bull is received and observed in some countries and not in others, which makes that which is a grievous crime in one country to be not even a venial offence in another, he adds, — "This must be the sentiment of every Roman Catholic; and yet its consistency can hardly be admitted. For, if the Pope be a Doctor of the Church, by way of eminence, as he is frequently styled, if he be entitled to the pompous appellations of Master of the world, of Universal Father, which were frequently bestowed on him in the eleventh century;^[2] if he be a Divine Majesty, the husband of the Church, the Prince of the Apostles, the Prince and King of all the Universe; if he be the Pastor, the Physician, and a God, to use the language of the Council of Lateran speaking to Leo X.,^[3] who will dare question his right to proscribe such sources of information, as in his wisdom he shall deem pernicious to his subjects? Inconsistency apart, he must have a daring soul who shall venture upon a pasture, which the Universal Shepherd pronounces to be poisonous, and forbids his flock to taste at the hazard of their salvation. The rev. gentleman will not deny that these lofty pretensions have their effect to this day. Else why are Roman Catholics constantly advised to obtain permission to read heretical books for the security of their consciences? Among the faculties, as they are called, or parochial powers conferred on R. C. missionaries even in England, is not a special license granted for keeping and reading heretical books? The Chaplain's warrant on this head is expressed in these words: Conceditur facultas tenendi et legendi libros hæreticorum de eorum religione tractantes ad effectum eos expugnandi. Leave is granted to keep and read the books of heretics, which treat of their religion, in order to refute them.' These lines place this whole matter in its proper point of view. They evidently evince to what purpose Roman Catholics are indulged in the reading of Protestant authors. Not, it is presumed, for the sake of impartial investigation, but solely to combat and refute them. The rev. gentleman may say, then, with as much confidence as he pleases, that rational investigation is as open to Catholics as to any other set of men on the face of the earth.^[4] But persons of real candour will still^[5] give the chaplain credit for the same valuable quality, until it be proved that religious information also is equally open to Roman Catholics as to others; or, that the Protestant churches forbid the reading of Roman Catholic writers, unless it be with a view to confute them."

V. Another testimony to the same effect is extant in a pamphlet written in defence of the Rev. Andrew Meagher, a well-known and learned convert from Popery to Protestanism. He published, in vindication of the step which he had taken, a volume entitled, "The Popish Mass," &c. or a Sermon, &c. It is intended to shew the conformity of Popery with Paganism. Limerick: printed by T. Welsh, 1771. Every one is acquainted with the eminent merit of the work, which roused an antagonist, to whom a Reply was given in a well-written pamphlet in 1772, without name of place or printer, Truth Triumphant, a refutation of the Word to the Wise, and other pretended Answers to Dr. Meagher's Popish Mass. By Eusebes Misopseudes. It appears from page 11, that the author of The Word to the Wise was W——lsh, so written, but hardly, I should suppose, though so near the mark, the printer of Meagher's work. This, indeed, is immaterial. The defender of the convert, however, at the page cited, speaks of a remonstrance made to the assailant by some well-bred sensible men of his [the assailant's] own religion," the purport of which he gives in four succeeding pages; and in page 14 they say, — "We can look into Dr Meagher's book only by stealth, for you have forbidden the reading of it under pain of excommunication. Nay, some of yourselves say, you would not for a thousand pounds look into it." Eusebes adds in a note, "This is a fact; for a priest in my neighbourhood made this declaration not long ago in public company  — Thus have they closed their eyes, lest at any time," &c. There is a passage of so much point and accuracy in Meagher's own work, that although I have seen it quoted in some place before, I am tempted to repeat it. It refers to Purgatory. "Upon the whole, then, it is evident, that the doctrine of Purgatory is of heathen original; that the fire of it is, like the thunder of the Vatican, a harmless thing which no wise man would be afraid of, were it not too often attended with Church — thunderbolts, persecutions, and massacres; and that it only serves to cheat the simple and ignorant out of their money, by giving them bills of exchange upon the other world, for cash paid in this, without any danger of the bills returning protested." — P. 90.

VI. The honest and acute O'Conor, D.D. (we might perhaps call him another convert), in his Historical Address, &c. Part I., 1810, p. 128, has strikingly corroborated the fact of the submission to Papal literary proscriptions in Ireland. "Can we wonder at it," (the disappearance of fugitive pamphlets at a particular period), "when we find the learned Lynch expressing scruples, whether he can read Sir Richard Belling's excellent defence of the supreme Catholic Council against the censures of the Roman Court, because that work was condemned at Rome!!"

VII. Another proof how little credit is due to the pretended disregard of pontifical bookcensures by Romanists is furnished by the Rev. Blanco White, in his Evidence against [Roman] Catholicism, in a note, p. 157, second edition  —  "The inveterate enmity of the sincere Roman Catholic against books, which directly or indirectly dissent from his Church, is unconquerable. There is a family in England, who, having inherited a copious library under circumstances which made it a kind of heir-loom, have torn out every leaf of the Protestant works, leaving nothing in the shelves but the covers. This fact I know from the most unquestionable authority." Should it be said, that there is here no reference to the condemnations by the Roman censors, it will only prove that well-instructed subjects of the Papacy, in consequence of the second nature thus imparted to them, think and act spontaneously just as their mother does.^[6] And so much for the liberty which the members of the Roman Church derive from her to read what books they choose. The liberty which they enjoy in that respect, they owe, not to their Church which only allows it because she must, but to the true Christianity and liberality of a country, which protects them against the barbarous tyranny of the government to which they yield their principal allegiance. And let British Protestants well assure themselves, that if Popery should again spread its dark and pestilent wings over this country, no greater delay would take place than was expedient, before the Index of Rome and all its penalties would be established in full force in our land. That this is a consummation which Popery has always devoutly panted after and anticipated as not unattainable, is put past a doubt by the Memorial of the Reformation of the Church of England, &c. by Robert Parsons, written in 1596, and first published by the Rev. E. Gee, in 1690. See particularly Part I. chap. ix. pp. 94, 95, where the reader will find directions given for searching after offensive books, wherever they existed, committing them to the flames, and appointing severe order and punishment for such as shall conceal writings of that description. This was part of the scheme to restore in full authority all the old laws of Papal England. I consider myself happy in having an early MS. copy of Parsons's work, of the genuineness of which I believe no doubt can be entertained. The preceding statement may be seen more at length in the Preface to the Literary Policy, pp. xviii.-xxii.

Drs. Douglass, Milner, and others, shewed some good inclination to apply the wholesome severities of the Index to the Reverends, Geddes, Berington, O'Conor, and more, if they had felt less of Protestant awe. See the caustic Letter to the Bishop of Centuriæ; the Preface to Berington's Memoirs of Panzani; the Letters of Columbanus, Morissy, O'croly, &c. We may here subjoin an earlier proof than has already been given of the deference which true subjects of the Church of Rome are expected to pay to her authorised biblical proscriptions. Roger Widdrington, whose. real name was Thomas Preston, was fairly persecuted by his Church for his loyalty to his sovereign, James I. He defended the Oath of Allegiance to that prince against the pontiff and his party, who justly feared, that if England were peaceable and happy, even the sons of Roman darkness would gradually and imperceptibly enter the light of reformed Christianity. A considerable portion of the works of Widdrington was upon this important subject. That which has the last date of any is, his Last Rejoynder to Fitz-herbert, Permissu Superiorum, 1633, without place or printer, in 4to. Most of his works were condemned by a decree (indeed, by several decrees) of the Congregation of the Index; and in the Preface to the work just mentioned, he writes of his adversaries  —   They have caused his holiness to condemn our books, which, in our judgment, do plainly discover their forgeries, and to forbid all Catholics, as well learned as unlearned, to read them, without signifying unto us any one thing in particular which we have written amiss," &c. The particular Decree and the Purgation of the author by himself are to be found pp. 625 to the conclusion. The enemies of this honest man — at least so far — knew they had an engine in their hand not perfectly powerless.

 

 

are inserted in an Index promulgated for the very purpose, that all the faithful every where may easily know what books are condemned at the fountain of infallibility! And if the subjects of Rome, residing in happy Protestant England, should think that they are out of the reach of the tyrant over sea, and that his restrictions upon their reading are null and void, be it known, as this honest fellow-religionist will tell them, that although, by the toleration of his holiness, the Bulla Cænæ and the Index with its Rules are not enforced in this country, yet those who read books condemned by the Vicegerent of Deity without license from him, or others deputed by him, are guilty of a grave offence against a precept of the Church. And now, humble, devoted servant of your Church in Italy, fly, like the busy bee, from flower to flower, in the garden of literature, and read at your pleasure, or rather, if a terrified conscience will suffer you, the various works, (particularly in Latin, or Italian, or French, or translated into any of those languages,) contributed by the pens of such Reformers, Historians, Poets, and even Philosophers, whose names appear in an Index of prohibited books published with the sanction of the reigning pontif, particularly the last! His holiness, indeed, cannot legislate, or rather execute here as he likes: but you will not be able to commit a grave offence against a precept of his and your Church, without some compunctious visiting. I am not speaking of those who profess your faith, but believe no more of it than a Protestant does.

1. As this work of Pacenius is exceedingly unknown, and that of Richard Thompson throws more light upon it than I have any where else been able to find, the reader must tolerate a few words upon a not unimportant subject. The full title of the first — Εξεταόις Epistolæ nomine Regis Magnæ Brittaniæ, ad omnes Christianos Monarchas, Principes & Ordines, scriptæ; quæ Præfationis monitoriæ loco, ipsius Apologiæ pro juramento fidelitatis, præfixa est. Eisdem Monarchis, Principibus, & Ordinibus dedicata, à Bartholo Pecesio, I. C. Claudianus de Inst. Prin. Qui terret plus ille timet, Sors illa Tyranno convenit, Montibus, Impressore Adamo Gallo. Anno 1610. It extends to forty folia, and is small 8vo. From the absolute non-appearance of author or book in any of the regular books of reference in my own possession, or accessible by means of friends, I was early convinced, that the usual marks of appropriation were fictitious; and my conviction was confirmed by the first and only minute notice of the work by the aforementioned Richard Thompson. His little work is far from common. It is an answer to a Jesuitic attack upon the Oath of James, entitled — Elenchus Refutationis Torturæ Torti. Pro Reverendissimo iu Christo Patre Domino Episcopo Eliense, Adversus Martinum Becanum Jesuitam. Authore Richardo Thompsonio Cantabrigiensi. Londini. Excudebat Robertus Barkerus, Sereniss^æ. Regiæ Majestatis Typographus. Anno Dom. 1611. Small 8vo. pp. 104. At page 5, adverting to the King's sssailants, he says, that they all wrote irreverently, He proceeds — 'Quidam etiam furiosè, ut impurissimi oris Pacenius, — with whom he joins Coefeteau, who yet, he adds, observed some moderation. Then, giving a reason of the difference, he says, that the Frenchman was under the restraint of his sovereign, Henri IV., who detested brutal writers. But his language with respect to the former is — Alter ille sycophanta Romæ scripsit, ubi, ut alios taceam, qui illum in hoc scelus armârunt, invenit ipsum P. P. qui dirum hoc, & horribile carmen sibi præiret, & fere conceptis verbis dictaret. Vera historia est. For a few lines more the writer goes on to castigate the libeller for sneering at James's preference of letters to wars, and dismisses him with the words — Sed hanc belluam sinamus. He then turns to Becan. Perhaps the name Pacenius was adopted as a jeering allusion; and Montibus may require only Septem to be added. Here, however, is a direct assertion, that the book was got up at Rome, and the work, or dictation, of Paul V. There is no reason to discredit the assertion. The Papal court was well attended by English traitors at the time. Parsons had just died, but there were Fitz-herbert, and others of his scholars to continue his services; and in truth, some parts of the work savour of English manufacture: the unctura sutoria — shoe-blacking — is a notion and expression which would naturally flow from an Englishman. In fact, the drift of this book and that of Fitz-herbert (both of which in my copy are bound together, with an unmenning one between, and they belonged to the Jesuits' College at Antwerp before the volume came into Mr. Heber's possession,) are so alike, or rather identical, that they may appear to be two different weapons made by the same hand, and for the same purpose: the one perbaps to succeed where the other might fail; or, better, both to unite their effect. It can escape no one, with what prudent dexterity both writers (supposing them two) unite in a significant suggestion of the judgments which may be expected to visit a heretical and Machiavellian tyrant, whether by divine or human means. Hints of this kind are intelligible enough to prepared minds, and they are often as effectual as they are safe to the authors. Ireland can attest the use and efficacy of this method; and who knows but that, in that favoured land, in which the religion of Rome expands in unrestrained freedom, the lives of the whole Protestant population may come to be at the mercy of a heartless and venal ruffian, wbo, by means, and at the sole risk, of others, may be able, with perfect security to himself, to effect atrocities, which, with no want of will to commit himself, be may feel much want of will to be responsible for?
2. Mosheini's Church History.
3. Bassage, vol. iii. p. 556. [The work referred to is, Hist. de la Rel. des Eglises Reformées: but the volume should be the Second.)
4. Address, p. 11.
5. [Should not — refuse to — or some equivalent, be here inserted?]
6. All above is remarkably and decisively confirmed by what we read in the valuable Prompta Bibliotheca of Ferrari, under Libri Prohibiti, near the end, tom, v. p. 398.
   Quæst. IV. Utrum decreta, quibus Romæ prohibentur libri, obligent omnes omnino fideles?

   Resp. Affirmative. Primum, id liquet ex verbis supraci. tatis regulæ Clem. PP. VIII. ubi dicitur libros prohibitos a Sede Apoat. in quamcumque vertantur linguam, "censeri ab eadem Sede ubique gentium sub eisdem pœnis interdictos & damnatos." Deinde, hujusmodi Decreta approbari solent a Summis Pontificibua, ac de re sunt, quæ ad omnes fideles pertinet, cujusmodi est fidei, & morum doctrina. Quis vero dicat, Decreta edita a summis viris, quales sunt Cardinales, & approbata a Summo Pontifice, qui fatentibus omnibus Catholicis, auctoritatem & jurisdictionem habet in universam Ecclesiam, vim non habere obligandi omnes fidelea? Ab eo enim approbata vulgantur, qui potestatem & animum obligandi habet. Ne dicas, recepta non esse, vel non esse satis vulgata. Quis enim dicat, ex ovium acceptatione vim pendere legum, quas pro communi bono supremus Ecclesiæ Pastor constituat, quibus velit onnea omnino obligare? Vel satis vulgata non esse Decreta, quæ ita publicantur, ut facile ad omnium noti. tiam pervenire possint? Nam præterquam quod decrets bujusmodi typis consignatur, ut facile per manus Episcoporum ad omnium notitiam pervenire possint, libri proscripti Indici librorum probibitorum inseruntur, ex quo fideles omnes facile intelligere possunt, quinam sint libri, Apost. Sedis decreto damnati.

   A decree of the Sacred Congregation was made Dec. 4, 1674, determining that their Decrees oblige in the Spanish Dominions abroad, and indeed oblige all Christians (universos Christianos).
   

   And the reader is to note, that where, through the tolerance of the Apostolic See, the Rules of the Index and the Bull Cænæ are not received, it only follows, that the readers of books do not incur the censures therein expressed. At certum est (proceeds the author), graviter peccare contra Ecclesiæ præceptum quæ semper vetuit horum librorum lectionem, quæque eandem [idem?] per Rom. Pontificem inculcat & renovat. Hinc boni probique Catholici ex omnibus partibus recurrere solent ad Apost. Sedem, vel ad habentes ab ea facultatem, ut legendi vetitos libros licentiam obtineant.

   It is rather instructive to observe, how irresistibly this uncompromising writer knocks to pieces all the ingenious pretences of certain softeners or dissemblers of his communion, who would persuade the world, that the sacred proscriptions, and appendeut penalties, of Rome, are not of universal obligation. The faithful are well, and somewbat sarcastically, guarded against so mischievous an error. What! the will and law of the Supreme Pontiff and his cardinals to be set light by!  —  the law of him, whose will is law, to depend upon the reception of the sheep!  —  the pretence of non-publication, or not sufficient publication, to afford a subterfuge, when the de. crees in question are attended with every notoriety, are printed,