Isabel to allow impunity to be thus easily gained by the apostates or to forego the abundant confiscations flowing into the royal treasury, and therefore they refused to admit that such papal briefs were valid without the royal approval. Sixtus, on his part, was not content to lose the lucrative business arising from Spanish intolerance, and, in 1484, by the constitution Quoniam nonnulli he refuted the assertion that his briefs were valid only in the forum consdentiae and not in the forum contentiosum and ordered them to be received as absolute authority in all Courts, secular as well as ecclesiastical. This was asserting an appellate jurisdiction over all the criminal tribunals of Christendom, and, through the notorious venality of the Curia, where these letters of absolution could always be had for a price, it was a serious blow to the administration of justice everywhere. Not content with this, the power was delegated to the peripatetic vendors of indulgences, who thus carried impunity for crime to every man’s door. The St Peter’s indulgences, sold by Tetzel and his colleagues, were of this character and not only released the purchasers from all spiritual penalties but forbade all secular or criminal prosecution. These monstrous pretensions were reiterated by Paul III in 1549 and by Julius III in 1550. It was impossible for secular rulers tamely to submit to this sale of impunity for crime. In Spain the struggle against it continued with equal obstinacy on each side, and it was fortunate that the Reformation came to prevent the Holy See from rendering all justice, human and divine, a commodity to be sold in open market.
There was another of the so-called liberties of the Church which brought it into collision with temporal princes—the exemption from taxation of all ecclesiastical property, so vigorously proclaimed by Boniface VIII in the bull Clericis laicos. Although, under pressure from Philip the Fair, this declaration was annulled by the Council of Vienne, the principle remained unaffected. The piety of successive generations had brought so large a portion of the wealth of Europe—estimated at fully one-third—into the hands of the Church, that the secular power was becoming more and more disinclined to exempt it from the burdens of the State. Under Paul II (1464-71) the endeavours of Venice and of Florence to subject such property to taxation were the cause of serious and prolonged difficulties with Rome. In fact, the relations between the papacy and the sovereigns of Europe were becoming more and more strained in every way, as the transformation took place from the feudal institutions of the Middle Ages to the monarchical absolutism of the modern era. The nationalities were becoming organised, save in Germany, with a consciousness of unity that they had never before possessed and with new aims and aspirations necessitating settled lines of policy. Less and less they felt themselves mere portions of the great Christian commonwealth under the supreme guidance of the Vicar of Christ, and less and less were they inclined to
