The records of some of these courts survive: a glance at their pages will show the principles on which they were worked. When a layman offended, the single object was to make him pay for it. The magistrates could not protect him. If he resisted, and his friends supported him, so much the better, for they were now all in the scrape together. The next step would be to indict them in a body for heresy; and then, of course, there was nothing for it but to give way, and compound for absolution by money.
It was money—ever money. Even in case of real delinquency, it was still money. Money, not charity, covered the multitude of sins.
I have told you that the clergy were exempt from secular jurisdiction. They claimed to be amenable only to spiritual judges, and they extended the broad fringe of their order till the word clerk was construed to mean any one who could write his name or read a sentence from a book. A robber or a murderer at the assizes had but to show that he possessed either of these qualifications, and he was allowed what was called benefit of clergy. His case was transferred to the Bishops' Court, to an easy judge, who allowed him at once to compound.
Such were the clergy in matters of this world. As religious instructors, they appear in colours if possible less attractive.
Practical religion throughout Europe at the beginning of the sixteenth century was a very simple affair. I am not going to speak of the mysterious doctrines of the Catholic Church. The creed which it professed in its schools and theological treatises was the same which it professes now, and which it had professed at the time when it was most powerful for good. I do not myself consider that the formulas in which men express their belief are of much consequence. The question is rather of the thing expressed; and so long as we find a living consciousness that above the world and above human life there is a righteous God, who will judge men according to their works, whether they say their prayers in Latin or English, whether they call themselves Protestants or call themselves Catholics, appears to me of quite secondary importance. But at the time I speak of, that consciousness no longer existed. The formulas and ceremonies were all in all; and of God it is hard to say what conceptions men had formed, when they believed that a dead man's relations could buy him out of purgatory—buy him out of purgatory—for this was the literal truth—by hiring priests to sing masses for his soul.
Religion, in the minds of ordinary people, meant that the keys of the other world were held by the clergy. If a man confessed regularly to his priest, received the sacrament, and was absolved, then all was well with him. His duties consisted in going to confession and to mass. If he committed sins, he was prescribed penances, which could be commuted for money. If he was sick or ill at ease in his mind, he was recommended a pilgrimage—a pilgrimage to a shrine or a holy well, or to some wonder-working image—where, for due consideration, his case would be attended to. It was no use to go to a saint empty-handed. The rule of the Church was, nothing for nothing. At a chapel in Saxony there was an image of a Virgin and Child. If the worshipper came to it with a good handsome offering, the child bowed and was gracious: if the present was unsatisfactory, it turned away its head, and withheld its favours till the purse-strings were untied again.
There was a great rood or crucifix of the same kind at Boxley, in Kent, where the pilgrims went in thousands. This figure used to bow, too, when it was pleased; and a good sum of money was sure to secure its good-will.
When the Reformation came, and the police looked into the matter, the images were found to be worked with wires and pulleys. The German lady was kept as a curiosity in the cabinet of the Elector of Saxony. Our Boxley rood was brought up and exhibited in Cheapside, and was afterwards torn in pieces by the people.
Nor here again was death the limit of extortion: death was rather the gate of the sphere which the clergy made, peculiarly their own. When a man died, his friends were naturally anxious for the fate of his soul. If he died in communion, he was not in the worst place of all. He had not been a saint, and therefore he was not in the best. Therefore he was in purgatory—Purgatory Pickpurse, as our English Latimer called it—and a priest, if properly paid, could get him out.
To be a mass priest, as it was called, was a regular profession, in which, with little trouble, a man could earn a comfortable living. He had only to be ordained and to learn by heart a certain form of words, and that was all the equipment necessary for him. The masses were paid for at so much a dozen, and for every mass that was said, so many years were struck off from the penal period. Two priests were sometimes to be seen muttering away at the opposite ends of the same altar, like a couple of musical boxes playing different parts of the same tune at the same time. It made no difference. The upper powers had what they wanted. If they got the masses, and the priests got the money, all parties concerned were satisfied.
I am speaking of the form which these things assumed in an age of degradation and ignorance. The truest and wisest words ever spoken by man might be abused in the same way.
The Sermon on the Mount or the Apostles' Creed, if recited mechanically, and relied on to work a mechanical effort, would be no less perniciously idolatrous.
You can see something of the same kind in a milder form in Spain at the present day. The Spaniards, all of them, high and low, are expected to buy annually a Pope's Bula or Bull—a small pardon, or indulgence, or plenary remission of sins. The exact meaning of these things is a little obscure; the high authorities themselves do not universally agree about them, except so far as to say that they are of prodigious value of some sort. The orthodox explanation, I believe, is something of this kind. With every sin there is the moral guilt and the temporal penalty. The pardon cannot touch the guilt; but when the guilt is remitted, there is still the penalty. I may ruin my health by a dissolute life; I may repent of my dissoluteness and be forgiven; but the bad health will remain. For bad health, substitute penance in this world and purgatory in the next; and in this sphere the indulgence takes effect.
Such as they are, at any rate, everybody in Spain has these bulls; you buy them in the shops for a shilling apiece.
This is one form of the thing. Again, at the door of a Spanish church you will see hanging on the wall an intimation that whoever will pray so many hours before a particular image shall receive full forgiveness of his sins. Having got that, one might suppose he would be satisfied; but no—if he prays so many more hours, he can get off a hundred years of purgatory, or a thousand, or ten thousand. In one place I remember observing that for a very little trouble a man could escape a hundred and fifty thousand years of purgatory.
What a prospect for the ill-starred Protestant, who will be lucky if he is admitted into purgatory at all!
Again, if you enter a sacristy, you will see a small board like the notices addressed to parishioners in our vestries. On particular days it is taken out and hung up in the church, and little would a stranger, ignorant of the language, guess the tremendous meaning of that commonplace appearance. On these boards is written 'Hoy se sacan animas,'—'This day, souls are taken out of purgatory.' It is an intimation to every one with a friend in distress that now is his time. You put a shilling in a plate, you give your friend's name, and the thing is done. One wonders why, if purgatory can be sacked so easily, any poor wretch is left to suffer there.
Such practices nowadays are comparatively innocent, the money asked and given is trifling, and probably no one concerned in the business believes much about it. They serve to show, however, on a small scale, what once went on on an immense scale; and even such as they are, pious Catholics do not much approve of them. They do not venture to say much on the subject directly, but they allow themselves a certain good-humoured ridicule. A Spanish novelist of some reputation tells a story of a man coming to a priest on one of these occasions, putting a shilling in the plate, and giving in the name of his friend.
'Is my friend's soul out?' he asked. The priest said it was. 'Quite sure?' the man asked. 'Quite sure,' the priest answered. 'Very well,' said the man, 'if he is out of purgatory they will not put him in again: it is a bad shilling.'
Sadder than all else, even as the most beautiful things are worst in their degradation, was the condition of the monasteries. I am here on delicate ground. The accounts of those institutions, as they existed