FOXE'S BOOK of MARTYRS

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Persecution Under Julian the Apostate

This emperor was the son of Julius Constantius, and the nephew of Constantine the Great. He studied the rudiments of grammar under the inspection of Mardonius, a eunuch, and a heathen of Constantinople. His father sent him some time after to Nicomedia, to be instructed in the Christian religion, by the bishop of Eusebius, his kinsman, but his principles were corrupted by the pernicious doctrines of Ecebolius the rhetorician, and Maximus the magician.

Constantius, dying the year 361, Julian succeeded him, and had no sooner attained the imperial dignity than he renounced Christianity and embraced paganism, which had for some years fallen into great disrepute. Though he restored the idolatrous worship, he made no public edicts against Christianity. He recalled all banished pagans, allowed the free exercise of religion to every sect, but deprived all Christians of offices at court, in the magistracy, or in the army. He was chaste, temperate, vigilant, laborious, and pious; yet he prohibited any Christian from keeping a school or public seminary of learning, and deprived all the Christian clergy of the privileges granted them by Constantine the Great.

Biship Basil made himself first famous by his opposition to Arianism, which brought upon him the vengeance of the Arian bishop of Constantinople; he equally opposed paganism. The emperor's agents in vain tampered with Basil by means of promises, threats, and racks, he was firm in the faith, and remained in prison to undergo some other sufferings, when the emperor came accidentally to Ancyra. Julian determined to examine Basil himself, when that holy man being brought before him, the emperor did every thing in his power to dissuade him from persevering in the faith. Basil not only continued as firm as ever, but, with a prophetic spirit foretold the death of the emperor, and that he should be tormented in the other life. Enraged at what he heard, Julian commanded that the body of Basil should be torn every day in seven different parts, until his skin and flesh were entirely mangled. This inhuman sentence was executed with rigor, and the martyr expired under its severities, on June 28, A.D. 362.

Donatus, bishop of Arezzo, and Hilarinus, a hermit, suffered about the same time; also Gordian, a Roman magistrate. Artemius, commander in chief of the Roman forces in Egypt, being a Christian, was deprived of his commission, then of his estate, and lastly of his head.

The persecution raged dreadfully about the latter end of the year 363; but, as many of the particulars have not been handed down to us, it is necessary to remark in general, that in Palestine many were burnt alive, others were dragged by their feet through the streets naked until they expired; some were scalded to death, many stoned, and great numbers had their brains beaten out with clubs. In Alexandria, innumerable were the martyrs who suffered by the sword, burning, crucifixion and stoning. In Arethusa, several were ripped open, and corn being put into their bellies, swine were brought to feed therein, which, in devouring the grain, likewise devoured the entrails of the martyrs, and in Thrace, Emilianus was burnt at a stake; and Domitius murdered in a cave, whither he had fled for refuge.

The emperor, Julian the apostate, died of a wound which he received in his Persian expedition, A.D. 363, and even while expiring, uttered the most horrid blasphemies. He was succeeded by Jovian, who restored peace to the Church.

After the decease of Jovian, Valentinian succeeded to the empire, and associated to himself Valens, who had the command in the east, and was an Arian and of an unrelenting and persecuting disposition.

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Persecution of the Christians by the Goths and Vandals.

Many Scythian Goths having embraced Christianity about the time of Constantine the Great, the light of the Gospel spread itself considerably in Scythia, though the two kings who ruled that country, and the majority of the people continued pagans. Fritegern, king of the West Goths, was an ally to the Romans, but Athanarich, king of the East Goths, was at war with them. The Christians, in the dominions of the former, lived unmolested, but the latter, having been defeated by the Romans, wreaked his vengeance on his Christian subjects, commencing his pagan injunctions in the year 370.

In religion the Goths were Arians, and called themselves Christians; therefore they destroyed all the statues and temples of the heathen gods, but did no harm to the orthodox Christian churches. Alaric had all the qualities of a great general. To the wild bravery of the Gothic barbarian he added the courage and skill of the Roman soldier. He led his forces across the Alps into Italy, and although driven back for the time, returned afterward with an irresistible force.

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The Last Roman "Triumph"

After this fortunate victory over the Goths a "triumph," as it was called, was celebrated at Rome. For hundreds of years successful generals had been awarded this great honor on their return from a victorious campaign. Upon such occasions the city was given up for days to the marching of troops laden with spoils, and who dragged after them prisoners of war, among whom were often captive kings and conquered generals. This was to be the last Roman triumph, for it celebrated the last Roman victory. Although it had been won by Stilicho, the general, it was the boy emperor, Honorius, who took the credit, entering Rome in the car of victory, and driving to the Capitol amid the shouts of the populace. Afterward, as was customary on such occasions, there were bloody combats in the Colosseum, where gladiators, armed with swords and spears, fought as furiously as if they were on the field of battle.

The first part of the bloody entertainment was finished; the bodies of the dead were dragged off with hooks, and the reddened sand covered with a fresh, clean layer. After this had been done the gates in the wall of the arena were thrown open, and a number of tall, well-formed men in the prime of youth and strength came forward. Some carried swords, others three-pronged spears and nets. They marched once around the walls, and stopping before the emperor, held up their weapons at arm's length, and with one voice sounded out their greeting, Ave, Caesar, morituri te salutant! "Hail, Caesar, those about to die salute thee!"

The combats now began again; the glatiators with nets tried to entangle those with swords, and when they succeeded mercilessly stabbed their antagonists to death with the three-pronged spear. When a glatiator had wounded his adversary, and had him lying helpless at his feet, he looked up at the eager faces of the spectators, and cried out, Hoc habet! "He has it!" and awaited the pleasure of the audience to kill or spare.

If the spectators held out their hands toward him, with thumbs upward, the defeated man was taken away, to recover if possible from his wounds. But if the fatal signal of "thumbs down" was given, the conquered was to be slain; and if he showed any reluctance to present his neck for the death blow, there was a scornful shout from the galleries, Recipe ferrum! "Receive the steel!" Privileged persons among the audience would even descend into the arena, to better witness the death agonies of some unusually brave victim, before his corpse was dragged out at the death gate.

The show went on; many had been slain, and the people, madly excited by the desperate bravery of those who continued to fight, shouted their applause. But suddenly there was an interruption. A rudely clad, robed figure appeared for a moment among the audience, and then boldly leaped down into the arena. He was seen to be a man of rough but imposing presence, bareheaded and with sun-browned face. Without hesitating an instant he advanced upon two gladiators engaged in a life-and-death struggle, and laying his hand upon one of them sternly reproved him for shedding innocent blood, and then, turning toward the thousands of angry faces ranged around him, called upon them in a solemn, deep-toned voice which resounded through the deep inclosure. These were his words: "Do not requite God's mercy in turning away the swords of your enemies by murdering each other!"

Angry shouts and cries at once drowned his voice: "This is no place for preaching!--the old customs of Rome must be observed!--On, gladiators!" Thrusting aside the stranger, the gladiators would have again attacked each other, but the man stood between, holding them apart, and trying in vain to be heard. "Sedition! sedition! down with him!" was then the cry; and the gladiators, enraged at the interference of an outsider with their chosen vocation, at once stabbed him to death. Stones, or whatever missiles came to hand, also rained down upon him from the furious people, and thus he perished, in the midst of the arena.

His dress showed him to be one of the hermits who vowed themselves to a holy life of prayer and self-denial, and who were reverenced by even the thoughtless and combat-loving Romans. The few who knew him told how he had come from the wilds of Asia on a pilgrimage, to visit the churches and keep his Christmas at Rome; they knew he was a holy man, and that his name was Telemachus-no more. His spirit had been stirred by the sight of thousands flocking to see men slaughter one another, and in his simple-hearted zeal he had tried to convince them of the cruelty and wickedness of their conduct.

He had died, but not in vain. His work was accomplished at the moment he was struck down, for the shock of such a death before their eyes turned the hearts of the people: they saw the hideous aspects of the favorite vice to which they had blindly surrendered themselves; and from the day Telemachus fell dead in the Colosseum, no other fight of gladiators was ever held there.

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Persecutions from About the Middle of the Fifth, to the Conclusion of the Seventh Century

Proterius was made a priest by Cyril, bishop of Alexandria, who was well acquainted with his virtues, before he appointed him to preach. On the death of Cyril, the see of Alexandria was filled by Discorus, an inveterate enemy to the memory and family of his predecessor. Being condemned by the council of Chalcedon for having embraced the errors of Eutyches, he was deposed, and Proterius chosen to fill the vacant see, who was approved of by the emperor. This occasioned a dangerous insurrection, for the city of Alexandria was divided into two factions; the one to espouse the cause of the old, and the other of the new prelate. In one of the commotions, the Eutychians determined to wreak their vengeance on Proterius, who fled to the church for sanctuary: but on Good Friday, A.D. 457, a large body of them rushed into the church, and barbarously murdered the prelate; after which they dragged the body through the streets, insulted it, cut it to pieces, burnt it, and scattered the ashes in the air.

Hermenigildus, a Gothic prince, was the eldest son of Leovigildus, a king of the Goths, in Spain. This prince, who was originally an Arian, became a convert to the orthodox faith, by means of his wife Ingonda. When the king heard that his son had changed his religious sentiments, he stripped him of the command at Seville, where he was governor, and threatened to put him to death unless he renounced the faith he had newly embraced. The prince, in order to prevent the execution of his father's menaces, began to put himself into a posture of defence; and many of the orthodox persuasion in Spain declared for him. The king, exasperated at this act of rebellion, began to punish all the orthodox Christians who could be seized by his troops, and thus a very severe persecution commenced: he likewise marched against his son at the head of a very powerful army. The prince took refuge in Seville, from which he fled, and was at length besieged and taken at Asieta. Loaded with chains, he was sent to Seville, and at the feast of Easter refusing to receive the Eucharist from an Arian bishop, the enraged king ordered his guards to cut the prince to pieces, which they punctually performed, April 13, A.D. 586.

Martin, bishop of Rome, was born at Todi, in Italy. He was naturally inclined to virtue, and his parents bestowed on him an admirable education. He opposed the heretics called Monothelites, who were patronized by the emperor Heraclius. Martin was condemned at Constantinople, where he was exposed in the most public places to the ridicule of the people, divested of all episcopal marks of distinction, and treated with the greatest scorn and severity. After lying some months in prison, Martin was sent to an island at some distance, and there cut to pieces, A.D. 655.

John, bishop of Bergamo, in Lombardy, was a learned man, and a good Christian. He did his utmost endeavors to clear the Church from the errors of Arianism, and joining in this holy work with John, bishop of Milan, he was very successful against the heretics, on which account he was assassinated on July 11, A.D. 683.

Killien was born in Ireland, and received from his parents a pious and Christian education. He obtained the Roman pontiff's license to preach to the pagans in Franconia, in Germany. At Wurtzburg he converted Gozbert, the governor, whose example was followed by the greater part of the people in two years after. Persuading Gozbert that his marriage with his brother's widow was sinful, the latter had him beheaded, A.D. 689.

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Persecutions from the Early Part of the Eighth, to Near the Conclusion
of the Tenth Century

Boniface, archbishop of Mentz, and father of the German church, was an Englishman, and is, in ecclasiastical history, looked upon as one of the brightest ornaments of this nation. Originally his name was Winfred, or Winfrith, and he was born at Kirton, in Devonshire, then part of the West-Saxon kingdom. When he was only about six years of age, he began to discover a propensity to reflection, and seemed solicitous to gain information on religious subjects. Wolfrad, the abbot, finding that he possessed a bright genius, as well as a strong inclination to study, had him removed to Nutscelle, a seminary of learning in the diocese of Winchester, where he would have a much greater opportunity of attaining improvements than at Exeter.

After due study, the abbot seeing him qualified for the priesthood, obliged him to receive that holy order when he was about thirty years old. From which time he began to preach and labor for the salvation of his fellow creatures; he was released to attend a synod of bishops in the kingdom of West-Saxons. He afterwards, in 719, went to Rome, where Gregory II who then sat in Peter's chair, received him with great friendship, and finding him full of all virtues that compose the character of an apostolic missionary, dismissed him without commission at large to preach the Gospel to the pagans wherever he found them. Passing through Lombardy and Bavaria, he came to Thuringia, which country had before received the light of the Gospel, he next visited Utrecht, and then proceeded to Saxony, where he converted some thousands to Christianity.

During the ministry of this meek prelate, Pepin was declared king of France. It was that prince's ambition to be crowned by the most holy prelate he could find, and Boniface was pitched on to perform that ceremony, which he did at Soissons, in 752. The next year, his great age and many infirmities lay so heavy on him, that, with the consent of the new king, and the bishops of his diocese, he consecrated Lullus, his countryman, and faithful disciple, and placed him in the see of Mentz. When he had thus eased himself of his charge, he recommended the church of Mentz to the care of the new bishop in very strong terms, desired he would finish the church at Fuld, and see him buried in it, for his end was near. Having left these orders, he took boat to the Rhine, and went to Friesland, where he converted and baptized several thousands of barbarous natives, demolished the temples, and raised churches on the ruins of those superstitious structures.

A day being appointed for confirming a great number of new converts, he ordered them to assemble in a new open plain, near the river Bourde. Thither he repaired the day before; and, pitching a tent, determined to remain on the spot all night, in order to be ready early in the morning. Some pagans, who were his inveterate enemies, having intelligence of this, poured down upon him and the companions of his mission in the night, and killed him and fifty-two of his companions and attendants on June 5, A.D. 755. Thus fell the great father of the Germanic Church, the honor of England, and the glory of the age in which he lived.

Forty-two persons of Armorian in Upper Phyrgia, were martyred in the year 845, by the Saracens, the circumstances of which transactions are as follows:

In the reign of Theophilus, the Saracens ravaged many parts of the eastern empire, gained several considerable advantages over the Christians, took the city of Armorian, and numbers suffered martyrdom.

Flora and Mary, two ladies of distinction, suffered martyrdom at the same time.

Perfectus was born at Corduba, in Spain, and brought up in the Christian faith. Having a quick genius, he made himself master of all the useful and polite literature of that age; and at the same time was not more celebrated for his abilities than admired for his piety. At length he took priest's orders, and performed the duties of his office with great assiduity and punctuality. Publicly declaring Mahomet an impostor, he was sentenced to be beheaded, and was accordingly executed, A.D. 850; after which his body was honorably interred by the Christians.

Adalbert, bishop of Prague, a Bohemian by birth, after being involved in many troubles, began to direct his thoughts to the conversion of the infidels, to which end he repaired to Dantzic, where he converted and baptized many, which so enraged the pagan priests, that they fell upon him, and despatched him with darts, on April 23, A.D. 997.

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Persecutions in the Eleventh Century

Alphage, archbishop of Canterbury, was descended from a considerable family in Gloucestershire, and received an education suitable to his illustrious birth. His parents were worthy Christians, and Alphage seemed to inherit their virtues.

The see of Winchester being vacant by the death of Ethelwold, Dunstan, archbishop of Canterbury, as primate of all England, consecrated Alphage to the vacant bishopric, to the general satisfaction of all concerned in the diocese.

Dustain had an extraordinary veneration for Alphage, and, when at the point of death, made it his ardent request to God that he might succeed him in the see of Canterbury; which accordingly happened, though not until about eighteen years after Dunstan's death in 1006.

After Alphage had governed the see of Canterbury about four years, with great reputation to himself, and benefit to his people, the Danes made an incursion into England, and laid siege to Canterbury. When the design of attacking this city was known, many of the principal people made a flight from it, and would have persuaded Alphage to follow their example. But he, like a good pastor, would not listen to such a proposal. While he was employed in assisting and encouraging the people, Canterbury was taken by storm; the enemy poured into the town, and destroyed all that came in their way by fire and sword. He had the courage to address the enemy, and offer himself to their swords, as more worthy of their rage than the people: he begged they might be saved, and that they would discharge their whole fury upon him. They accordingly seized him, tied his hands, insulted and abused him in a rude and barbarous manner, and obliged him to remain on the spot until his church was burnt, and the monks massacred. They then decimated all the inhabitants, both ecclesiastics and laymen, leaving only every tenth person alive; so that they put 7236 persons to death, and left only four monks and 800 laymen alive, after which they confined the archbishop in a dungeon, where they kept him close prisoner for several months.

During his confinement they proposed to him to redeem his liberty with the sum of 3000 pounds, and to persuade the king to purchase their departure out of the kingdom, with a further sum of 10,000 pounds. As Alphage's circumstances would not allow him to satisfy the exorbitant demand, they bound him, and put him to severe torments, to oblige him to discover the treasure of the church; upon which they assured him of his life and liberty, but the prelate piously persisted in refusing to give the pagans any account of it. They remanded him to prison again, confined him six days longer, and then, taking him prisoner with them to Greenwich, brought him to trial there. He still remained inflexible with respect to the church treasure; but exhorted them to forsake their idolatry, and embrace Christianity. This so greatly incensed the Danes, that the soldiers dragged him out of the camp and beat him unmercifully. One of the soldiers, who had been converted by him, knowing that his pains would be lingering, as his death was determined on, actuated by a kind of barbarous compassion, cut off his head, and thus put the finishing stroke to his martyrdom, April 19, A.D. 1012. This transaction happened on the very spot where the church at Greenwich, which is dedicated to him, now stands. After his death his body was thrown into the Thames, but being found the next day, it was buried in the cathedral of St. Paul's by the bishops of London and Lincoln; from whence it was, in 1023, removed to Canterbury by Ethelmoth, the archbishop of that province.

Gerard, a Venetian, devoted himself to the service of God from his tender years: entered into a religious house for some time, and then determined to visit the Holy Land. Going into Hungary, he became acquainted with Stephen, the king of that country, who made him bishop of Chonad.

Ouvo and Peter, successors of Stephen, being deposed, Andrew, son of Ladislaus, cousin-german to Stephen, had then a tender of the crown made him upon condition that he would employ his authority in extirpating the Christian religion out of Hungary. The ambitious prince came into the proposal, but Gerard being informed of his impious bargain, thought it his duty to remonstrate against the enormity of Andrew's crime, and persuade him to withdraw his promise. In this view he undertook to go to that prince, attended by three prelates, full of like zeal for religion. The new king was at Alba Regalis, but, as the four bishops were going to cross the Danube, they were stopped by a party of soldiers posted there. They bore an attack of a shower of stones patiently, when the soldiers beat them unmercifully, and at length despatched them with lances. Their martyrdoms happened in the year 1045.

Stanislaus, bishop of Cracow, was descended from an illustrious Polish family. The piety of his parents was equal to their opulence, and the latter they rendered subservient to all the purposes of charity and benevolence. Stanislaus remained for some time undetermined whether he should embrace a monastic life, or engage among the secular clergy. He was at length persuaded to the latter by Lambert Zula, bishop of Cracow, who gave him holy orders, and made him a canon of his cathedral. Lambert died on November 25, 1071, when all concerned in the choice of a successor declared for Stanislaus, and he succeeded to the prelacy.

Bolislaus, the second king of Poland, had, by nature, many good qualities, but giving away to his passions, he ran into many enormities, and at length had the appellation of Cruel bestowed upon him. Stanislaus alone had the courage to tell him of his faults, when, taking a private opportunity, he freely displayed to him the enormities of his crimes. The king, greatly exasperated at his repeated freedoms, at length determined, at any rate, to get the better of a prelate who was so extremely faithful. Hearing one day that the bishop was by himself, in the chapel of St. Michael, at a small distance from the town, he despatched some soldiers to murder him. The soldiers readily undertook the bloody task; but, when they came into the presence of Stanislaus, the venerable aspect of the prelate struck them with such awe that they could not perform what they had promised. On their return, the king, finding that they had not obeyed his orders, stormed at them violently, snatched a dagger from one of them, and ran furiously to the chapel, where, finding Stanislaus at the altar, he plunged the weapon into his heart. The prelate immediately expired on May 8, A.D. 1079.

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CHAPTER 4

Papal Persecutions

Thus far our history of persecution has been confined principally to the pagan world. We come now to a period when persecution, under the guise of Christianity, committed more enormities than ever disgraced the annals of paganism. Disregarding the maxims and the spirit of the Gospel, the papal Church, arming herself with the power of the sword, vexed the Church of God and wasted it for several centuries, a period most appropriately termed in history, the "dark ages." The kings of the earth, gave their power to the "Beast," and submitted to be trodden on by the miserable vermin that often filled the papal chair, as in the case of Henry, emperor of Germany. The storm of papal persecution first burst upon the Waldenses in France.

Persecution of the Waldenses in France

Popery having brought various innovations into the Church, and overspread the Christian world with darkness and superstition, some few, who plainly perceived the pernicious tendency of such errors, determined to show the light of the Gospel in its real purity, and to disperse those clouds which artful priests had raised about it, in order to blind the people, and obscure its real brightness.

The principal among these was Berengarius, who, about the year 1000, boldly preached Gospel truths, according to their primitive purity. Many, from conviction, assented to his doctrine, and were, on that account, called Berengarians. To Berengarius succeeded Peer Bruis, who preached at Toulouse, under the protection of an earl, named Hildephonsus; and the whole tenets of the reformers, with the reasons of their separation from the Church of Rome, were published in a book written by Bruis, under the title of "Antichrist."

By the year of Christ 1140, the number of the reformed was very great, and the probability of its increasing alarmed the pope, who wrote to several princes to banish them from their dominions, and employed many learned men to write against their doctrines.

In A.D. 1147, because of Henry of Toulouse, deemed their most eminent preacher, they were called Henericians; and as they would not admit of any proofs relative to religion, but what could be deduced from the Scriptures themselves, the popish party gave them the name of apostolics. At length, Peter Waldo, or Valdo, a native of Lyons, eminent for his piety and learning, became a strenuous opposer of popery; and from him the reformed, at that time, received the appellation of Waldenses or Waldoys.

Pope Alexander III being informed by the bishop of Lyons of these transactions, excommunicated Waldo and his adherents, and commanded the bishop to exterminate them, if possible, from the face of the earth; hence began the papal persecutions against the Waldenses.

The proceedings of Waldo and the reformed, occasioned the first rise of the inquisitors; for Pope Innocent III authorized certain monks as inquisitors, to inquire for, and deliver over, the reformed to the secular power. The process was short, as an accusation was deemed adequate to guilt, and a candid trial was never granted to the accused.

The pope, finding that these cruel means had not the intended effect, sent several learned monks to preach among the Waldenses, and to endeavor to argue them out of their opinions. Among these monks was one Dominic, who appeared extremely zealous in the cause of popery. This Dominic instituted an order, which, from him, was called the order of Dominican friars; and the members of this order have ever since been the principal inquisitors in the various inquisitions in the world. The power of the inquisitors was unlimited; they proceeded against whom they pleased, without any consideration of age, sex, or rank. Let the accusers be ever so infamous, the accusation was deemed valid; and even anonymous informations, sent by letter, were thought sufficient evidence. To be rich was a crime equal to heresy; therefore many who had money were accused of heresy, or of being favorers of heretics, that they might be obliged to pay for their opinions. The dearest friends or nearest kindred could not, without danger, serve any one who was imprisoned on account of religion. To convey to those who were confined, a little straw, or give them a cup of water, was called favoring of the heretics, and they were prosecuted accordingly. No lawyer dared to plead for his own brother, and their malice even extended beyond the grave; hence the bones of many were dug up and burnt, as examples to the living. If a man on his deathbed was accused of being a follower of Waldo, his estates were confiscated, and the heir to them defrauded of his inheritance; and some were sent to the Holy Land, while the Dominicans took possession of their houses and properties, and, when the owners returned, would often pretend not to know them. These persecutions were continued for several centuries under different popes and other great dignitaries of the Catholic Church.

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Persecutions of the Albigenses

The Albigenses were a people of the reformed religion, who inhabited the country of Albi. They were condemned on the score of religion in the Council of Lateran, by order of Pope Alexander III. Nevertheless, they increased so prodigiously, that many cities were inhabited by persons only of their persuasion, and several eminent noblemen embraced their doctrines. Among the latter were Raymond, earl of Toulouse, Raymond, earl of Foix, the earl of Beziers, etc.

A friar, named Peter, having been murdered in the dominions of the earl of Toulouse, the pope made the murder a pretense to persecute that nobleman and his subjects. To effect this, he sent persons throughout all Europe, in order to raise forces to act coercively against the Albigenses, and promised paradise to all that would come to this war, which he termed a Holy War, and bear arms for forty days. The same indulgences were likewise held out to all who entered themselves for the purpose as to such as engaged in crusades to the Holy Land. The brave earl defended Toulouse and other places with the most heroic bravery and various success against the pope's legates and Simon, earl of Montfort, a bigoted Catholic nobleman. Unable to subdue the earl of Toulouse openly, the king of France, and the queen mother, and three archbishops raised another formidable army, and had the art to persuade the earl of Toulouse to come to a conference, when he was treacherously seized upon, made a prisoner, forced to appear barefooted and bareheaded before his enemies, and compelled to subscribe an abject recantation. This was followed by a severe persecution against the Albigenses; and express orders that the laity should not be permitted to read the sacred Scriptures. In the year 1620 also, the persecution against the Albigenses was very severe. In 1648 a heavy persecution raged throughout Lithuania and Poland. The cruelty of the Cossacks was so excessive that the Tartars themselves were ashamed of their barbarities. Among others who suffered was the Rev. Adrian Chalinski, who was roasted alive by a slow fire, and whose sufferings and mode of death may depict the horrors which the professors of Christianity have endured from the enemies of the Redeemer.

The reformation of papistical error very early was projected in France; for in the third century a learned man, named Almericus, and six of his disciples, were ordered to be burnt at Paris for asserting that God was no otherwise present in the sacramental bread than in any other bread; that it was idolatry to build altars or shrines to saints and that it was ridiculous to offer incense to them.

The martyrdom of Almericus and his pupils did not, however, prevent many from acknowledging the justness of his notions, and seeing the purity of the reformed religion, so that the faith of Christ continually increased, and in time not only spread itself over many parts of France, but diffused the light of the Gospel over various other countries.

In the year 1524, at a town in France, called Melden, one John Clark set up a bill on the church door, wherein he called the pope Antichrist. For this offence he was repeatedly whipped, and then branded on the forehead. Going afterward to Mentz, in Lorraine, he demolished some images, for which he had his right hand and nose cut off, and his arms and breast torn with pincers. He sustained these cruelties with amazing fortitude, and was even sufficiently cool to sing the One hundredth and fifteenth Psalm, which expressly forbids idolatry; after which he was thrown into the fire, and burnt to ashes.

Many persons of the reformed persuasion were, about this time, beaten, racked, scourged, and burnt to death, in several parts of France, but more particularly at Paris, Malda, and Limosin.

A native of Malda was burnt by a slow fire, for saying that Mass was a plain denial of the death and passion of Christ. At Limosin, John de Cadurco, a clergyman of the reformed religion, was apprehended and ordered to be burnt.

Francis Bribard, secretary to cardinal de Pellay, for speaking in favor of the reformed, had his tongue cut out, and was then burnt, A.D. 1545. James Cobard, a schoolmaster in the city of St. Michael, was burnt, A.D. 1545, for saying 'That Mass was useless and absurd'; and about the same time, fourteen men were burnt at Malda, their wives being compelled to stand by and behold the execution.

A.D. 1546, Peter Chapot brought a number of Bibles in the French tongue to France, and publicly sold them there; for which he was brought to trial, sentenced, and executed a few days afterward. Soon after, a cripple of Meaux, a schoolmaster of Fera, named Stephen Poliot, and a man named John English, were burnt for the faith.

Monsieur Blondel, a rich jeweler, was, in A.D. 1548, apprehended at Lyons, and sent to Paris; there he was burnt for the faith by order of the court, A.D. 1549. Herbert, a youth of nineteen years of age, was committed to the flames at Dijon; as was also Florent Venote in the same year.

In the year 1554, two men of the reformed religion, with the son and daughter of one of them, were apprehended and committed to the castle of Niverne. On examination, they confessed their faith, and were ordered to execution; being smeared with grease, brimstone, and gunpowder, they cried, "Salt on, salt on this sinful and rotten flesh." Their tongues were then cut out, and they were afterward committed to the flames, which soon consumed them, by means of the combustible matter with which they were besmeared.

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The Bartholomew Massacre at Paris, etc.

On the twenty second day of August, 1572, commenced this diabolical act of sanguinary brutality. It was intended to destroy at one stroke the root of the Protestant tree, which had only before partially suffered in its branches. The king of France had artfully proposed a marriage, between his sister and the prince of Navarre, the captain and prince of the Protestants. This imprudent marriage was publicly celebrated at Paris, August 18, by the cardinal of Bourbon, upon a high stage erected for the purpose. They dined in great pomp with the bishop, and supped with the king at Paris. Four days after this, the prince (Coligny), as he was coming from the Council, was shot in both arms; he then said to Maure, his deceased mother's minister, "O my brother, I do now perceive that I am indeed beloved of my God, since for His most holy sake I am wounded." Although the Vidam advised him to fly, yet he abode in Paris, and was soon after slain by Bemjus; who afterward declared he never saw a man meet death more valiantly than the admiral.

The soldiers were appointed at a certain signal to burst out instantly to the slaughter in all parts of the city. When they had killed the admiral, they threw him out at a window into the street, where his head was cut off, and sent to the pope. The savage papists, still raging against him, cut off his arms and private members, and, after dragging him three days through the streets, hung him by the heels without the city. After him they slew many great and honorable persons who were Protestants; as Count Rochfoucault, Telinius, the admiral's son-in-law, Antonius, Clarimontus, marquis of Ravely, Lewes Bussius, Bandineus, Pluvialius, Burneius, etc., and falling upon the common people, they continued the slaughter for many days; in the three first they slew of all ranks and conditions to the number of ten thousand. The bodies were thrown into the rivers, and blood ran through the streets with a strong current, and the river appeared presently like a stream of blood. So furious was their hellish rage, that they slew all papists whom they suspected to be not very staunch to their diabolical religion. From Paris the destruction spread to all quarters of the realm.

At Orleans, a thousand were slain of men, women, and children, and six thousand at Rouen.

At Meldith, two hundred were put into prison, and later brought out by units, and cruelly murdered.

At Lyons, eight hundred were massacred. Here children hanging about their parents, and parents affectionately embracing their children, were pleasant food for the swords and bloodthirsty minds of those who call themselves the Catholic Church. Here three hundred were slain in the bishop's house; and the impious monks would suffer none to be buried.

At Augustobona, on the people hearing of the massacre at Paris, they shut their gates that no Protestants might escape, and searching diligently for every individual of the reformed Church, imprisoned and then barbarously murdered them. The same curelty they practiced at Avaricum, at Troys, at Toulouse, Rouen and many other places, running from city to city, towns, and villages, through the kingdom.

As a corroboration of this horrid carnage, the following interesting narrative, written by a sensible and learned Roman Catholic, appears in this place, with peculiar propriety.

"The nuptials (says he) of the young king of Navarre with the French king's sister, was solemnized with pomp; and all the endearments, all the assurances of friendship, all the oaths sacred among men, were profusely lavished by Catharine, the queen-mother, and by the king; during which, the rest of the court thought of nothing but festivities, plays, and masquerades. At last, at twelve o'clock at night, on the eve of St. Bartholomew, the signal was given. Immediately all the houses of the Protestants were forced open at once. Admiral Coligny, alarmed by the uproar jumped out of bed, when a company of assassins rushed in his chamber. They were headed by one Besme, who had been bred up as a domestic in the family of the Guises. This wretch thrust his sword into the admiral's breast, and also cut him in the face. Besme was a German, and being afterwards taken by the Protestants, the Rochellers would have brought him, in order to hang and quarter him; but he was killed by one Bretanville. Henry, the young duke of Guise, who afterwards framed the Catholic league, and was murdered at Blois, standing at the door until the horrid butchery should be completed, called aloud, 'Besme! is it done?' Immediately after this, the ruffians threw the body out of the window, and Coligny expired at Guise's feet.

"Count de Teligny also fell a sacrifice. He had married, about ten months before, Coligny's daughter. His countenance was so engaging, that the ruffians, when they advanced in order to kill him, were struck with compassion; but others, more barbarous, rushing forward, murdered him.

"In the meantime, all the friends of Coligny were assassinated throughout Paris; men, women, and children were promiscuously slaughtered and every street was strewed with expiring bodies. Some priests, holding up a crucifix in one hand, and a dagger in the other, ran to the chiefs of the murderers, and strongly exhorted them to spare neither relations nor friends.

"Tavannes, marshal of France, an ignorant, superstitious soldier, who joined the fury of religion to the rage of party, rode on horseback through the streets of Paris, crying to his men, 'Let blood! let blood! bleeding is as wholesome in August as in May.' In the memories of the life of this enthusiastic, written by his son, we are told that the father, being on his deathbed, and making a general confession of his actions, the priest said to him, with surprise, 'What! no mention of St. Bartholomew's massacre?' to which Tavannes replied, 'I consider it as a meritorious action, that will wash away all my sins.' Such horrid sentiments can a false spirit of religion inspire!

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The Bartholomew Massacre Part II

"The king's palace was one of the chief scenes of the butchery; the king of Navarre had his lodgings in the Louvre, and all his domestics were Protestants. Many of these were killed in bed with their wives; others, running away naked, were pursued by the soldiers through the several rooms of the palace, even to the king's antichamber. The young wife of Henry of Navarre, awaked by the dreadful uproar, being afraid for her consort, and for her own life, seized with horror, and half dead, flew from her bed, in order to throw herself at the feet of the king her brother. But scarce had she opened her chamber door, when some of her Protestant domestics rushed in for refuge. The soldiers immediately followed, pursued them in sight of the princess, and killed one who crept under her bed. Two others, being wounded with halberds, fell at the queen's feet, so that she was covered with blood.

"Count de la Rochefoucault, a young nobleman, greatly in the king's favor for his comely air, his politeness, and a certain peculiar happiness in the turn of his conversation, had spent the evening until eleven o'clock with the monarch, in pleasant familiarity; and had given a loose, with the utmost mirth, to the sallies of his imagination. The monarch felt some remorse, and being touched with a kind of compassion, bid him, two or three times, not to go home, but lie in the Louvre. The count said he must go to his wife; upon which the king pressed him no farther, but said, 'Let him go! I see God has decreed his death.' And in two hours after he was murdered.

"Very few of the Protestants escaped the fury of their enthusiastic persecutors. Among these was young La Force (afterwards the famous Marshal de la Force) a child about ten years of age, whose deliverance was exceedingly remarkable. His father, his elder brother, and he himself were seized together by the Duke of Anjou's soldier. These murderers flew at all three, and struck them at random, when they all fell, and lay one upon another. The youngest did not receive a single blow, but appearing as if he was dead, escaped the next day; and his life, thus wonderfully preserved, lasted four score and five years.

"Many of the wretched victims fled to the water side, and some swam over the Seine to the suburbs of St. Germaine. The king saw them from his window, which looked upon the river, and fired upon them with a carbine that had been loaded for that purpose by one of his pages; while the queen-mother, undisturbed and serene in the midst of slaughter, looking down from a balcony, encouraged the murderers and laughed at the dying groans of the slaughtered. This barbarous queen was fired with a restless ambition, and she perpetually shifted her party in order to satiate it.

"Some days after this horrid transaction, the French court endeavored to palliate it by forms of law. They pretended to justify the massacre by a calumny, and accused the admiral of a conspiracy, which no one believed. The parliament was commended to proceed against the memory of Coligny; and his dead body was hanged in chains on Montfaucon gallows. The king himself went to view this shocking spectacle. So one of his courtiers advised him to retire, and complaining of the stench of the corpse, he replied, 'A dead enemuy smells well.' The massacres on St. Bartholomew's day are painted in the royal saloon of the Vatican at Rome, with the following inscription: Pontifex, Coligny necem probat, i.e., 'The pope approves of Coligny's death.'

"The young king of Navarre was spared through policy, rather than from the pity of the queen-mother, she keeping him prisoner until the king's death, in order that he might be as a security and pledge for the submission of such Protestants as might effect their escape.

"This horrid butchery was not confined merely to the city of Paris. The like orders were issued from court to the governors of all the provinces in France; so that, in a week's time, about one hundred thousand Protestants were cut to pieces in different parts of the kingdom! Two or three governors only refused to obey the king's orders. One of these, named Montmorrin, governor of Auvergne, wrote the king the following letter, which deserves to be transmitted to the latest posterity.

"SIRE: I have received an order, under your majesty's seal, to put to death all the Protestants in my province. I have too much respect for your majesty, not to believe the letter a forgery; but if (which God forbid) the order should be genuine, I have too much respect for your majesty to obey it."

At Rome the horrid joy was so great, that they appointed a day of high festival, and a jubilee, with great indulgence to all who kept it and showed every expression of gladness they could devise! and the man who first carried the news received 1000 crowns of the cardinal of Lorraine for his ungodly message. The king also commanded the day to be kept with every demonstration of joy, concluding now that the whole race of Huguenots was extinct.

Many who gave great sums of money for their ransom were immediately after slain; and several towns, which were under the king's promise of protection and safety, were cut off as soon as they delivered themselves up, on those promises, to his generals or captains.

At Bordeaux, at the instigation of a villainous monk, who used to urge the papists to slaughter in his sermons, two hundred and sixty-four were cruelly murdered; some of them senators. Another of the same pious fraternity produced a similar slaughter at Agendicum, in Maine, where the populace at the holy inquisitors' satanical suggestion, ran upon the Protestants, slew them, plundered their houses, and pulled down their church.

The duke of Guise, entering into Blois, suffered his soldiers to fly upon the spoil, and slay or drown all the Protestants they could find. In this they spared neither age nor sex; defiling the women, and then murdering them; from whence he went to Mere, and committed the same outrages for many days together. Here they found a minister named Cassebonius, and threw him into the river.

At Anjou, they slew Albiacus, a minister; and many women were defiled and murdered there; among whom were two sisters, abused before their father, whom the assassins bound to a wall to see them, and then slew them and him.

The president of Turin, after giving a large sum for his life, was cruelly beaten with clubs, stripped of his clothes, and hung feet upwards, with his head and breast in the river: before he was dead, they opened his belly, plucked out his entrails, and threw them into the river; and then carried his heart about the city upon a spear.

At Barre great cruelty was used, even to young children, whom they cut open, pulled out their entrails, which through very rage they gnawed with their teeth. Those who had fled to the castle, when they yielded, were almost hanged. Thus they did at the city of Matiscon; counting it sport to cut off their arms and legs and afterward kill them; and for the entertainment of their visitors, they often threw the Protestants from a high bridge into the river, saying, "Did you ever see men leap so well?"

At Penna, after promising them safety, three hundred were inhumanly butchered; and five and forty at Albia, on the Lord's Day. At Nonne, though it yielded on conditions of safeguard, the most horrid spectacles were exhibited. Persons of both sexes and conditions were indiscriminately murdered; the streets ringing with doleful cries, and flowing with blood; and the houses flaming with fire, which the abandoned soldiers had thrown in. One woman, being dragged from her hiding place with her husband, was first abused by the brutal soldiers, and then with a sword which they commanded her to draw, they forced it while in her hands into the bowels of her husband.

At Samarobridge, they murdered above one hundred Protestants, after promising them peace; and at Antsidor, one hundred were killed, and cast part into a jakes, and part into a river. One hundred put into a prison at Orleans, were destroyed by the furious multitude.

The Protestants at Rochelle, who were such as had miraculously escaped the rage of hell, and fled there, seeing how ill they fared who submitted to those holy devils, stood for their lives; and some other cities, encouraged thereby, did the like. Against Rochelle, the king sent almost the whole power of France, which besieged it seven months; though by their assaults, they did very little execution on the inhabitants, yet by famine, they destroyed eighteen thousand out of two and twenty. The dead, being too numerous for the living to bury, became food for vermin and carnivorous birds. Many took their coffins into the church yard, laid down in them, and breathed their last. Their diet had long been what the minds of those in plenty shudder at; even human flesh, entrails, dung, and the most loathsome things, became at last the only food of those champions for that truth and liberty, of which the world was not worthy. At every attack, the besiegers met with such an intrepid reception, that they left one hundred and thirty-two captains, with a proportionate number of men, dead in the field. The siege at last was broken up at the request of the duke of Anjou, the king's brother, who was proclaimed king of Poland, and the king, being wearied out, easily complied, whereupon honorable conditions were granted them.

It is a remarkable interference of Providence, that, in all this dreadful massacre, not more than two ministers of the Gospel were involved in it.

The tragical sufferings of the Protestants are too numerous to detail; but the treatment of Philip de Deux will give an idea of the rest. After the miscreants had slain this martyr in his bed, they went to his wife, who was then attended by the midwife, expecting every moment to be delivered. The midwife entreated them to stay the murder, at least till the child, which was the twentieth, should be born. Notwithstanding this, they thrust a dagger up to the hilt into the poor woman. Anxious to be delivered, she ran into a corn loft; but hither they pursued her, stabbed her in the belly, and then threw her into the street. By the fall, the child came from the dying mother, and being caught up by one of the Catholic ruffians, he stabbed the infant, and then threw it into the river.

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From the Revocation of the Edict of Nantes, to the French Revolution, in 1789

The persecutions occasioned by the revocation of the edict of Nantes took place under Louis XIV. This edict was made by Henry the Great of France in 1598, and secured to the Protestants an equal right in every respect, whether civil or religious, with the other subjects of the realm. All those privileges Louis the XIV confirmed to the Protestants by another statute, called the edict of Nismes, and kept them inviolably to the end of his reign.

On the accession of Louis XIV the kingdom was almost ruined by civil wars.

At this critical juncture, the Protestants, heedless of our Lord's admonition, "They that take the sword shall perish with the sword," took such an active part in favor of the king, that he was constrained to acknowledge himself indebted to their arms for his establishment on the throne. Instead of cherishing and rewarding that party who had fought for him, he reasoned that the same power which had protected could overturn him, and, listening to the popish machinations, he began to issue out proscriptions and restrictions, indicative of his final determination. Rochelle was presently fettered with an incredible number of denunciations. Montauban and Millau were sacked by soldiers. Popish commissioners were appointed to preside over the affairs of the Protestants, and there was no appeal from their ordinance, except to the king's council. This struck at the root of their civil and religious exercises, and prevented them, being Protestants, from suing a Catholic in any court of law. This was followed by another injunction, to make an inquiry in all parishes into whatever the Protestants had said or done for twenty years past. This filled the prisons with innocent victims, and condemned others to the galleys or banishment.

Protestants were expelled from all offices, trades, privileges, and employs; thereby depriving them of the means of getting their bread: and they proceeded to such excess in this brutality, that they would not suffer even the midwives to officiate, but compelled their women to submit themselves in that crisis of nature to their enemies, the brutal Catholics. Their children were taken from them to be educated by the Catholics, and at seven years of age, made to embrace popery. The reformed were prohibited from relieving their own sick or poor, from all private worship, and divine service was to be performed in the presence of a popish priest. To prevent the unfortunate victims from leaving the kingdom, all the passages on the frontiers were strictly guarded; yet, by the good hand of God, about 150,000 escaped their vigilance, and emigrated to different countries to relate the dismal narrative.

All that has been related hitherto were only infringements on their established charter, the edict of Nantes. At length the diabolical revocation of that edict passed on the eighteenth of October, 1685, and was registered the twenty-second, contrary to all form of law. Instantly the dragoons were quartered upon the Protestants throughout the realm, and filled all France with the like news, that the king would no longer suffer any Huguenots in his kingdom, and therefore they must resolve to change their religion. Hereupon the intendants in every parish (which were popish governors and spies set over the Protestants) assembled the reformed inhabitants, and told them they must, without delay, turn Catholics, either freely or by force. The Protestants replied, that they 'were ready to sacrifice their lives and estates to the king, but their consciences being God's they could not so dispose of them.'

Instantly the troops seized the gates and avenues of the cities, and placing guards in all the passages, entered with sword in hand, crying, "Die, or be Catholics!" In short, they practiced every wickedness and horror they could devise to force them to change their religion.

They hanged both men and women by their hair or their feet, and smoked them with hay until they were nearly dead; and if they still refused to sign a recantation, they hung them up again and repeated their barbarities, until, wearied out with torments without death, they forced many to yield to them.

Others, they plucked off all the hair of their heads and beards with pincers. Others they threw on great fires, and pulled them out again, repeating it until they extorted a promise to recant.

Some they stripped naked, and after offering them the most infamous insults, they stuck them with pins from head to foot, and lanced them with penknives; and sometimes with red-hot pincers they dragged them by the nose until they promised to turn. Sometimes they tied fathers and husbands, while they ravished their wives and daughters before their eyes. Multitudes they imprisoned in the most noisome dungeons, where they practised all sorts of torments in secret. Their wives and children they shut up in monasteries.

Such as endeavored to escape by flight were pursued in the woods, and hunted in the fields, and shot at like wild beasts; nor did any condition or quality screen them from the ferocity of these infernal dragoons: even the members of parliament and military officers, though on actual service, were ordered to quit their posts, and repair directly to their houses to suffer the like storm. Such as complained to the king were sent to the Bastile, where they drank the same cup. The bishops and the intendants marched at the head of the dragoons, with a troop of missionaries, monks, and other ecclesiastics to animate the soldiers to an execution so agreeable to their Holy Church, and so glorious to their demon god and their tyrant king.

In forming the edict to repeal the edict of Nantes, the council were divided; some would have all the ministers detained and forced into popery as well as the laity; others were for banishing them, because their presence would strengthen the Protestants in perseverance: and if they were forced to turn, they would ever be secret and powerful enemies in the bosom of the Church, by their great knowledge and experience in controversial matters. This reason prevailing, they were sentenced to banishment, and only fifteen days allowed them to depart the kingdom.

On the same day that the edict for revoking the Protestants' charter was published, they demolished their churches and banished their ministers, whom they allowed but twenty-four hours to leave Paris. The papists would not suffer them to dispose of their effects, and threw every obstacle in their way to delay their escape until the limited time was expired which subjected them to condemnation for life to the galleys. The guards were doubled at the seaports, and the prisons were filled with the victims, who endured torments and wants at which human nature must shudder.

The sufferings of the ministers and others, who were sent to the galleys, seemed to exceed all. Chained to the oar, they were exposed to the open air night and day, at all seasons, and in all weathers; and when through weakness of body they fainted under the oar, instead of a cordial to revive them, or viands to refresh them, they received only the lashes of a scourge, or the blows of a cane or rope's end. For the want of sufficient clothing and necessary cleanliness, they were most grievously tormented with vermin, and cruelly pinched with the cold, which removed by night the executioners who beat and tormented them by day.

Instead of a bed, they were allowed sick or well, only a hard board, eighteen inches broad, to sleep on, without any covering but their wretched apparel; which was a shirt of the coarsest canvas, a little jerkin of red serge, slit on each side up to the armholes, with open sleeves that reached not to the elbow; and once in three years they had a coarse frock, and a little cap to cover their heads, which were always kept close shaved as a mark of their infamy. The allowance of provision was as narrow as the sentiments of those who condemned them to such miseries, and their treatment when sick is too shocking to relate; doomed to die upon the boards of a dark hold, covered with vermin, and without the least convenience for the calls of nature. Nor was it among the least of the horrors they endured, that, as ministers of Christ, and honest men, they were chained side by side to felons and the most execrable villains, whose blasphemous tongues were never idle.

If they refused to hear Mass, they were sentenced to the bastinado, of which dreadful punishment the following is a description. Preparatory to it, the chains are taken off, and the victims delivered into the hands of the Turks that preside at the oars, who strip them quite naked, and stretching them upon a great gun, they are held so that they cannot stir; during which there reigns an awful silence throughout the galley. The Turk who is appointed the executioner, and who thinks the sacrifice acceptable to his prophet Mahomet, most cruelly beats the wretched victim with a rough cudgel, or knotty rope's end, until the skin is flayed off his bones, and he is near the point of expiring; then they apply a most tormenting mixture of vinegar and salt, and consign him to that most intolerable hospital where thousands under their cruelties have expired.

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Martyrdom of John Calas

We pass over many other individual maretyrdoms to insert that of John Calas, which took place as recently as 1761, and is an indubitable proof of the bigotry of popery, and shows that neither experience nor improvement can root out the inveterate prejudices of the Roman Catholics, or render them less cruel or inexorable to Protestants.

John Calas was a merchant of the city of Toulouse, where he had been settled, and lived in good repute, and had married an English woman of French extraction. Calas and his wife were Protestants, and had five sons, whom they educated in the same religion; but Lewis, one of the sons, became a Roman Catholic, having been converted by a maidservant, who had lived in the family about thirty years. The father, however, did not express any resentment or ill-will upon the occasion, but kept the maid in the family and settled an annuity upon the son. In October, 1761, the family consisted of John Calas and his wife, one woman servant, Mark Antony Calas, the eldest son, and Peter Calas, the second son. Mark Antony was bred to the law, but could not be admitted to practice, on account of his being a Protestant; hence he grew melancholy, read all the books he could procure relative to suicide, and seemed determined to destroy himself. To this may be added that he led a dissipated life, was greatly addicted to gaming, and did all which could constitute the character of a libertine; on which account his father frequently reprehended him and sometimes in terms of severity, which considerably added to the gloom that seemed to oppress him.

On the thirteenth of October, 1761, Mr. Gober la Vaisse, a young gentleman about 19 years of age, the son of La Vaisse, a celebrated advocate of Toulouse, about five o'clock in the evening, was met by John Calas, the father, and the eldest son Mark Antony, who was his friend. Calas, the father, invited him to supper, and the family and their guest sat down in a room up one pair of stairs; the whole company, consisting of Calas the father, and his wife, Antony and Peter Calas, the sons, and La Vaisse the guest, no other person being in the house, except the maidservant who has been already mentioned.

It was now about seven o'clock. The supper was not long; but before it was over, Antony left the table, and went into the kitchen, which was on the same floor, as he was accustomed to do. The maid asked him if he was cold? He answered, "Quite the contrary, I burn"; and then left her. In the meantime his friend and family left the room they had supped in, and went into a bed-chamber; the father and La Vaisse sat down together on a sofa; the younger son Peter in an elbow chair; and the mother in another chair; and, without making any inquiry after Antony, continued in conversation together until between nine and ten o'clock, when La Vaisse took his leave, and Peter, who had fallen asleep, was awakened to attend him with a light.

On the ground floor of Calas's house was a shop and a warehouse, the latter of which was divided from the shop by a pair of folding doors. When Peter Calas and La Vaisse came downstairs into the shop, they were extremely shocked to see Antony hanging in his shirt, from a bar which he had laid across the top of the two folding doors, having half opened them for that purpose. On discovery of this horrid spectacle, they shrieked out, which brought down Calas the father, the mother being seized with such terror as kept her trembling in the passage above. When the maid discovered what had happened, she continued below, either because she feared to carry an account of it to her mistress, or because she busied herself in doing some good office to her master, who was embracing the body of his son, and bathing it in his tears. The mother, therefore, being thus left alone, went down and mixed in the scene that has been already described, with such emotions as it must naturally produce. In the meantime Peter had been sent for La Moire, a surgeon in the neighborhood. La Moire was not at home, but his apprentice, Mr. Grosle, came instantly. Upon examination, he found the body quite dead; and by this time a papistical crowd of people were gathered about the house, and, having by some means heard that Antony Calas was suddenly dead, and that the surgeon who had examined the body, declared that he had been strangled, they took it into their heads he had been murdered; and as the family was Protestant, they presently supposed that the young man was about to change his religion, and had been put to death for that reason.

The poor father, overwhelmed with grief for the loss of his child, was advised by his friends to send for the officers of justice to prevent his being torn to pieces by the Catholic multitude, who supposed he had murdered his son. This was accordingly done and David, the chief magistrate, or capitol, took the father, Peter the son, the mother, La Vaisse, and the maid, all into custody, and set a guard over them. He sent for M. de la Tour, a physician, and MM. la Marque and Perronet, surgeons, who examined the body for marks of violence, but found none except the mark of the ligature on the neck; they found also the hair of the deceased done up in the usual manner, perfectly smooth, and without the least disorder: his clothes were also regularly folded up, and laid upon the counter, nor was his shirt either torn or unbuttoned.

Notwithstanding these innocent appearances, the capitol thought proper to agree with the opinion of the mob, and took it into his head that old Calas had sent for La Vaisse, telling him that he had a son to be hanged; that La Vaisse had come to perform the office of executioner; and that he had received assistance from the father and brother.

As no proof of the supposed fact could be procured, the capitol had recourse to a monitory, or general information, in which the crime was taken for granted, and persons were required to give such testimony against it as they were able. This recites that La Vaisse was commissioned by the Protestants to be their executioner in ordinary, when any of their children were to be hanged for changing their religion: it recites also, that, when the Protestants thus hang their children, they compel them to kneel, and one of the interrogatories was, whether any person had seen Antony Calas kneel before his father when he strangled him: it recites likewise, that Antony died a Roman Catholic, and requires evidence of his catholicism.

But before this monitory was published, the mob had got a notion that Antony Calas was the next day to have entered into the fraternity of the White Penitents. The capitol therefore caused his body to be buried in the middle of St. Stephen's Church. A few days after the interment of the deceased, the White Penitents performed a solemn service for him in their chapel; the church was hung with white, and a tomb was raised in the middle of it, on the top of which was placed a human skeleton, holding in one hand a paper, on which was written "Abjuration of heresy," and in the other a palm, the emblem of martyrdom. The next day the Franciscans performed a service of the same kind for him.

The capitol continued the persecution with unrelenting severity, and, without the least proof coming in, thought fit to condemn the unhappy father, mother, brother, friend, and servant, to the torture, and put them all into irons on the eighteenth of November.

From these dreadful proceedings the sufferers appealed to the parliament, which immediately took cognizance of the affair, and annulled the sentence of the capitol as irregular, but they continued the prosecution, and, upon the hangman deposing it was impossible Antony should hang himself as was pretended, the majority of the parliament were of the opinion, that the prisoners were guilty, and therefore ordered them to be tried by the criminal court of Toulouse. One voted him innocent, but after long debates the majority was for the torture and wheel, and probably condemned the father by way of experiment, whether he was guilty or not, hoping he would, in the agony, confess the crime, and accuse the other prisoners, whose fate, therefore, they suspended.

Poor Calas, however, an old man of sixty-eight, was condemned to this dreadful punishment alone. He suffered the torture with great constancy, and was led to execution in a frame of mind which excited the admiration of all that saw him, and particularly of the two Dominicans (Father Bourges and Father Coldagues) who attended him in his last moments, and declared that they thought him not only innocent of the crime laid to his charge, but also an exemplary instance of true Christian patience, fortitude, and charity. When he saw the executioner prepared to give him the last stroke, he made a fresh declaration to Father Bourges, but while the words were still in his mouth, the capitol, the author of this catastrophe, who came upon the scaffold merely to gratify his desire of being a witness of his punishment and death, ran up to him, and bawled out, "Wretch, there are fagots which are to reduce your body to ashes! speak the truth." M. Calas made no reply, but turned his head a little aside; and that moment the executioner did his office.

The popular outcry against this family was so violent in Languedoc, that every body expected to see the children of Calas broke upon the wheel, and the mother burnt alive.

Young Donat Calas was advised to fly into Switzerland: he went, and found a gentleman who, at first, could only pity and relieve him, without daring to judge of the rigor exercised against the father, mother, and brothers. Soon after, one of the brothers, who was only banished, likewise threw himself into the arms of the same person, who, for more than a month, took every possible precaution to be assured of the innocence of the family. Once convinced, he thought himself, obliged, in conscience, to employ his friends, his purse, his pen, and his credit, to repair the fatal mistake of the seven judges of Toulouse, and to have the proceedings revised by the king's council. This revision lasted three years, and it is well known what honor Messrs. de Grosne and Bacquancourt acquired by investigating this memorable cause. Fifty masters of the Court of Requests unanimously declared the whole family of Calas innocent, and recommended them to the benevolent justice of his majesty. The Duke de Choiseul, who never let slip an opportunity of signalizing the greatness of his character, not only assisted this unfortunate family with money, but obtained for them a gratuity of 36,000 livres from the king.

On the ninth of March, 1765, the arret was signed which justified the family of Calas, and changed their fate. The ninth of March, 1762, was the very day on which the innocent and virtuous father of that family had been executed. All Paris ran in crowds to see them come out of prison, and clapped their hands for joy, while the tears streamed from their eyes.

This dreadful example of bigotry employed the pen of Voltaire in deprecation of the horrors of superstition; and though an infidel himself, his essay on toleration does honor to his pen, and has been a blessed means of abating the rigor of persecution in most European states. Gospel purity will equally shun superstition and cruelty, as the mildness of Christ's tenets teaches only to comfort in this world, and to procure salvation in the next. To persecute for being of a different opinion is as absurd as to persecute for having a different countenance: if we honor God, keep sacred the pure doctrines of Christ, put a full confidence in the promises contained in the Holy Scriptures, and obey the political laws of the state in which we reside, we have an undoubted right to protection instead of persecution, and to serve heaven as our consciences, regulated by the Gospel rules, may direct.

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CHAPTER 5

An Account of the Inquisition

When the reformed religion began to diffuse the Gospel light throughout Europe, Pope Innocent III entertained great fear for the Romish Church. He accordingly instituted a number of inquisitors, or persons who were to make inquiry after, apprehend, and punish, heretics, as the reformed were called by the papists.

At the head of these inquisitors was one Dominic, who had been canonized by the pope, in order to render his authority the more respectable. Dominic, and the other inquisitors, spread themselves into various Roman Catholic countries, and treated the Protestants with the utmost severity. In process of time, the pope, not finding these roving inquisitors so useful as he had imagined, resolved upon the establishment of fixed and regular courts of Inquisition. After the order for these regular courts, the first office of Inquisition was established in the city of Toulouse, and Dominic became the first regular inquisitor, as he had before been the first roving inquisitor.

Courts of Inquisition were now erected in several countries; but the Spanish Inquisition became the most powerful, and the most dreaded of any. Even the kings of Spain themselves, though arbitrary in all other respects, were taught to dread the power of the lords of the Inquisition; and the horrid cruelties they exercised compelled multitudes, who differed in opinion from the Roman Catholics, carefully to conceal their sentiments.

The most zealous of all the popish monks, and those who most implicitly obeyed the Church of Rome, were the Dominicans and Franciscans: these, therefore, the pope thought proper to invest with an exclusive right of presiding over the different courts of Inquisition, and gave them the most unlimited powers, as judges delegated by him, and immediately representing his person: they were permitted to excommunicate, or sentence to death whom they thought proper, upon the most slight information of heresy. They were allowed to publish crusades against all whom they deemed heretics, and enter into leagues with sovereign princes, to join their crusades with their forces.

In 1244, their power was further increased by the emperor Frederic II, who declared himself the protector and friend of all the inquisitors, and published the cruel edicts, viz., 1. That all heretics who continue obstinate, should be burnt. 2. That all heretics who repented, should be imprisoned for life.

This zeal in the emperor, for the inquisitors of the Roman Catholic persuasion, arose from a report which had been propagated throughout Europe, that he intended to renounce Christianity, and turn Mahometan; the emperor therefore, attempted, by the height of bigotry, to contradict the report, and to show his attachment to popery by cruelty.

The officers of the Inquisition are three inquisitors, or judges, a fiscal proctor, two secretaries, a magistrate, a messenger, a receiver, a jailer, an agent of confiscated possessions; several assessors, counsellors, executioners, physicians, surgeons, doorkeepers, familiars, and visitors, who are sworn to secrecy.

The principal accusation against those who are subject to this tribunal is heresy, which comprises all that is spoken, or written, against any of the articles of the creed, or the traditions of the Roman Church. The inquisition likewise takes cognizance of such as are accused of being magicians, and of such who read the Bible in the common language, the Talmud of the Jews, or the Alcoran of the Mahometans.

Upon all occasions the inquisitors carry on their processes with the utmost severity, and punish those who offend them with the most unparalleled cruelty. A Protestant has seldom any mercy shown him, and a Jew, who turns Christian, is far from being secure.

A defence in the Inquisition is of little use to the prisoner, for a suspicion only is deemed sufficient cause of condemnation, and the greater his wealth the greater his danger. The principal part of the inquisitors' cruelties is owing to their rapacity: they destroy the life to possess the property; and, under the pretence of zeal, plunder each obnoxious individual.

A prisoner in the Inquisition is never allowed to see the face of his accuser, or of the witnesses against him, but every method is taken by threats and tortures, to oblige him to accuse himself, and by that means corroborate their evidence. If the jurisdiction of the Inquisition is not fully allowed, vengeance is denounced against such as call it in question for if any of its officers are opposed, those who oppose them are almost certain to be sufferers for the temerity; the maxim of the Inquisition being to strike terror, and awe those who are the objects of its power into obedience. High birth, distinguished rank, great dignity, or eminent employments, are no protection from its severities; and the lowest officers of the Inquisition can make the highest characters tremble.

When the person impeached is condemned, he is either severely whipped, violently tortured, sent to the galleys, or sentenced to death; and in either case the effects are confiscated. After judgment, a procession is performed to the place of execution, which ceremony is called an auto da fe, or act of faith.

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The following is an account of an auto da fe, performed at Madrid in the year 1682.

The officers of the Inquisition, preceded by trumpets, kettledrums, and their banner, marched on the thirtieth of May, in cavalcade, to the palace of the great square, where they declared by proclamation, that, on the thirtieth of June, the sentence of the prisoners would be put in execution.

Of these prisoners, twenty men and women, with one renegade Mahometan, were ordered to be burned; fifty Jews and Jewesses, having never before been imprisoned, and repenting of their crimes, were sentenced to a long confinement, and to wear a yellow cap. The whole court of Spain was present on this occasion. The grand inquisitor's chair was placed in a sort of tribunal far above that of the king.

Among those who were to suffer, was a young Jewess of exquisite beauty, and but seventeen years of age. Being on the same side of the scaffold where the queen was seated, she addressed her, in hopes of obtaining a pardon, in the following pathetic speech: "Great queen, will not your royal presence be of some service to me in my miserable condition? Have regard to my youth; and, oh! consider, that I am about to die for professing a religion imbibed from my earliest infancy!" Her majesty seemed greatly to pity her distress, but turned away her eyes, as she did not dare to speak a word in behalf of a person who had been declared a heretic.

Now Mass began, in the midst of which the priest came from the altar, placed himself near the scaffold, and seated himself in a chair prepared for that purpose.

The chief inquisitor then descended from the amphitheater, dressed in his cope, and having a miter on his head. After having bowed to the altar, he advanced towards the king's balcony, and went up to it, attended by some of his officers, carrying a cross and the Gospels, with a book containing the oath by which the kings of Spain oblige themselves to protect the Catholic faith, to extirpate heretics, and to support with all their power and force the prosecutions and decrees of the Inquisition: a like oath was administered to the counsellors and whole assembly. The Mass was begun about twelve at noon, and did not end until nine in the evening, being protracted by a proclamation of the sentence of the several criminals, which were already separately rehearsed aloud one after the other.

After this followed the burnings of the twenty-one men and women, whose intrepidity in suffering that horrid death was truly astonishing. The king's near situation to the criminals rendered their dying groans very audible to him; he could not, however, be absent from this dreadful scene, as it is esteemed a religious one; and his coronation oath obliged him to give a sanction by his presence to all the acts of the tribunal.

What we have already said may be applied to inquisitions in general, as well as to that of Spain in particular. The Inquisition belonging to Portugal is exactly upon a similar plan to that of Spain, having been instituted much about the same time, and put under the same regulations. The inquisitors allow the torture to be used only three times, but during those times it is so severely inflicted, that the prisoner either dies under it, or continues always after a cripple, and suffers the severest pains upon every change of weather. We shall give an ample description of the severe torments occasioned by the torture, from the account of one who suffered it the three respective times, but happily survived the cruelties he underwent.

At the first time of torturing, six executioners entered, stripped him naked to his drawers, and laid him upon his back on a kind of stand, elevated a few feet from the floor. The operation commenced by putting an iron collar round his neck, and a ring to each foot, which fastened him to the stand. His limbs being thus stretched out, they wound two ropes round each thigh; which ropes being passed under the scaffold, through holes made for that purpose, were all drawn tight at the same instant of time, by four of the men, on a given signal.

It is easy to conceive that the pains which immediately succeeded were intolerable; the ropes, which were of a small size, cut through the prisoner's flesh to the bone, making the blood to gush out at eight different places thus bound at a time. As the prisoner persisted in not making any confession of what the inquisitors required, the ropes were drawn in this manner four times successively.

The manner of inflicting the second torture was as follows: they forced his arms backwards so that the palms of his hands were turned outward behind him; when, by means of a rope that fastened them together at the wrists, and which was turned by an engine, they drew them by degrees nearer each other, in such a manner that the back of each hand touched, and stood exactly parallel to each other. In consequence of this violent contortion, both his shoulders became dislocated, and a considerable quantity of blood issued from his mouth. This torture was repeated thrice; after which he was again taken to the dungeon, and the surgeon set the dislocated bones.

Two months after the second torture, the prisoner being a little recovered, was again ordered to the torture room, and there, for the last time, made to undergo another kind of punishment, which was inflicted twice without any intermission. The executioners fastened a thick iron chain round his body, which crossing at the breast, terminated at the wrists. They then placed him with his back against a thick board, at each extremity whereof was a pulley, through which there ran a rope that caught the end of the chain at his wrists. The executioner then, stretching the end of his rope by means of a roller, placed at a distance behind him, pressed or bruised his stomach in proportion as the ends of the chains were drawn tighter. They tortured him in this manner to such a degree, that his wrists, as well as his shoulders, were quite dislocated. They were, however, soon set by the surgeons; but the barbarians, not yet satisfied with this species of cruelty, made him immediately undergo the like torture a second time, which he sustained (though, if possible, attended with keener pains,) with equal constancy and resolution. After this, he was again remanded to the dungeon, attended by the surgeon to dress his bruises and adjust the part dislocated, and here he continued until their auto da fe, or jail delivery, when he was discharged, crippled and diseased for life.

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An Account of the Cruel Handling and Burning of Nicholas Burton, an English Merchant, in Spain

The fifth day of November, about the year of our Lord 1560, Mr. Nicholas Burton, citizen sometime of London, and merchant, dwelling in the parish of Little St. Bartholomew, peaceably and quietly, following his traffic in the trade of merchandise, and being in the city of Cadiz, in the party of Andalusia, in Spain, there came into his lodging a Judas, or, as they term them, a familiar of the fathers of Inquisition; who asking for the said Nicholas Burton, feigned that he had a letter to deliver into his own hands; by which means he spake with him immediately. And having no letter to deliver to him, then the said promoter, or familiar, at the motion of the devil his master, whose messenger he was, invented another lie, and said he would take lading for London in such ships as the said Nicholas Burton had freighted to lade, if he would let any; which was partly to know where he loaded his goods, that they might attach them, and chiefly to protract the time until the sergeant of the Inquisition might come and apprehend the body of the said Nicholas Burton; which they did incontinently.

He then well perceiving that they were not able to burden or charge him that he had written, spoken, or done any thing there in that country against the ecclesiastical or temporal laws of the same realm, boldly asked them what they had to lay to his charge that they did so arrest him, and bade them to declare the cause, and he would answer them. Notwithstanding they answered nothing, but commanded him with threatening words to hold his peace, and not speak one word to them.

And so they carried him to the filthy common prison of the town of Cadiz where he remained in irons fourteen days amongst thieves.

All which time he so instructed the poor prisoners in the Word of God, according to the good talent which God had given him in that behalf, and also in the Spanish tongue to utter the same, that in that short space he had well reclaimed several of those superstitiuous and ignorant Spaniards to embrace the Word of God, and to reject their popish traditions.

Which being known unto the officers of the Inquisition, they conveyed him laden with irons from thence to a city called Seville, into a more cruel and straiter prison called Triana, where the said fathers of the Inquisition proceeded against him secretly according to their accustomable cruel tyranny, that never after he could be suffered to write or speak to any of his nation: so that to this day it is unknown who was his accuser.

Afterward, the twentieth of December, they brought the said Nicholas Burton, with a great number of other prisoners, for professing the true Christian religion, into the city of Seville, to a place where the said inquisitors sat in judgment which they called auto, with a canvas coat, whereupon in divers parts was painted the figure of a huge devil, tormenting a soul in a flame of fire, and on his head a copping tank of the same work.

His tongue was forced out of his mouth with a cloven stick fastened upon it, that he should not utter his conscience and faith to the people, and so he was set with another Englishman of Southampton, and divers other condemned men for religion, as well Frenchmen as Spaniards, upon a scaffold over against the said Inquisition, where their sentences and judgments were read and pronounced against them.

And immediately after the said sentences given, they were carried from there to the place of execution without the city, where they most cruelly burned them, for whose constant faith, God is praised.

This Nicholas Burton by the way, and in the flames of fire, had so cheerful a countenance, embracing death with all patience and gladness, that the tormentors and enemies which stood by, said, that the devil had his soul before he came to the fire; and therefore they said his senses of feeling were past him.

It happened that after the arrest of Nicholas Burton aforesaid, immediately all the goods and merchandise which he brought with him into Spain by the way of traffic, were (according to their common usage) seized, and taken into the sequester; among which they also rolled up much that appertained to another English merchant, wherewith he was credited as factor. Whereof as soon as news was brought to the merchant as well of the imprisonment of his factor, as of the arrest made upon his goods, he sent his attorney into Spain, with authority from him to make claim to his goods, and to demand them; whose name was John Fronton, citizen of Bristol.

When his attorney was landed at Seville, and had shown all his letters and writings to the holy house, requiring them that such goods might be delivered into his possession, answer was made to him that he must sue by bill, and retain an advocate (but all was doubtless to delay him,) and they forsooth of courtesy assigned him one to frame his supplication for him, and other such bills of petition, as he had to exhibit into their holy court, demanding for each bill eight reals, albeit they stood him in no more stead than if he had put up none at all. And for the space of three or four months this fellow missed not twice a day attending every morning and afternoon at the inquisitors' palace, suing unto them upon his knees for his despatch, but especially to the bishop of Tarracon, who was at that very time chief of the Inquisition at Seville, that he of his absolute authority would command restitution to be made thereof; but the booty was so good and great that it was very hard to come by it again.

At length, after he had spent four whole months in suits and requests, and also to no purpose, he received this answer from them, that he must show better evidence, and bring more sufficient certificates out of England for proof of this matter, than those which he had already presented to the court. Whereupon the party forthwith posted to London, and with all speed returned to Seville again with more ample and large letters testimonial, and certificates, according to their requests, and exhibited them to the court.

Notwithstanding, the inquisitors still shifted him off, excusing themselves by lack of leisure, and for that they were occupied in more weighty affairs, and with such answers put him off, four months after.

At last, when the party had well nigh spent all his money, and therefore sued the more earnestly for his despatch, they referred the matter wholly to the bishop, of whom, when he repaired unto him, he made answer, 'That for himself, he knew what he had to do, howbeit he was but one man, and the determination appertained to the other commissioners as well as unto him;' and thus by posting and passing it from one to another, the party could obtain no end of his suit. Yet for his importunity's sake, they were resolved to despatch him: it was on this sort: one of the inquisitors, called Gasco, a man very well experienced in these practices, willed the party to resort unto him after dinner.

The fellow being glad to hear this news, and supposing that his goods should be restored unto him, and that he was called in for that purpose to talk with the other that was in prison to confer with him about their accounts, rather through a little misunderstanding, hearing the inquisitors cast out a word, that it should be needful for him to talk with the prisoner, and being thereupon more than half persuaded, that at length they meant good faith, did so, and repaired thither about the evening. Immediately upon his coming, the jailer was forthwith charged with him, to shut him up close in such a prison where they appointed him.

The party, hoping at the first that he had been called for about some other matter, and seeing himself, contrary to his expectation, cast into a dark dungeon, perceived at length that the world went with him far otherwise than he supposed it would have done.

But within two or three days after, he was brought into the court, where he began to demand his goods: and because it was a device that well served their turn without any more circumstance, they bid him say his Ave Maria: Ave Maria, gratia plena, Dominus tecum, benedicta tu in mulieribus, et benedictus fructus ventris tui Jesus Amen.

The same was written word by word as he spake it, and without any more talk of claiming his goods, because it was needless, they commanded him to prison again, and entered an action against him as a heretic, forasmuch as he did not say his Ave Maria after the Romish fashion, but ended it very suspiciously, for he should have added moreover; Sancta Maria mater Dei, ora pro nobis peccatoribus: by abbreviating whereof, it was evident enough (said they) that he did not allow the mediation of saints.

Thus they picked a quarrel to detain him in prison a longer season, and afterward brought him forth upon their stage disguised after their manner; where sentence was given, that he should lose all the goods which he sued for, though they were not his own, and besides this, suffer a year's imprisonment.

Mark Brughes, an Englishman, master of an English ship called the Minion, was burned in a city in Portugal.

William Hoker, a young man about the age of sixteen years, being an Englishman, was stoned to death by certain young men in the city of Seville, for the same righteous cause.

Some Private Enormities of the Inquisition Laid Open, by a Very Singular Occurrence

When the crown of Spain was contested for in the beginning of the present century, by two princes, who equally pretended to the sovereignty, France espoused the cause of one competitor, and England of the other.

The duke of Berwick, a natural son of James II who abdicated England, commanded the Spanish and French forces, and defeated the English at the celebrated battle of Almanza. The army was then divided into two parts; the one consisting of Spaniards and French, headed by the duke of Berwick, advanced towards Catalonia; the other body, consisting of French troops only, commanded by the duke of Orleans, proceeded to the conquest of Arragon.

As the troops drew near to the city of Arragon, the magistrates came to offer the keys to the duke of Orleans; but he told them haughtily that they were rebels, and that he would not accept the keys, for he had orders to enter the city through a breach.

He accordingly made a breach in the walls with his cannon, and then entered the city through it, together with his whole army. When he had made every necessary regulation here, he departed to subdue other places, leaving a strong garrison at once to overawe and defend, under the command of his lieutenant-general M. de Legal. This gentleman, though brought up a Roman Catholic, was totally free from superstition; he united great talents with great bravery; and was the skilful officer, and accomplished gentleman.

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Part Two

The duke, before his departure, had ordered that heavy contributions should be levied upon the city in the following manner:

1. That the magistrates and principal inhabitants should pay a thousand crowns per month for the duke's table.

2. That every house should pay one pistole, which would monthly amount to 18,000 pistoles

3. That every convent and monastery should pay a donative, proportionable to its riches and rents.

The two last contributions to be appropriated to the maintenance of the army.

The money levied upon the magistrates and principal inhabitants, and upon every house, was paid as soon as demanded; but when the persons applied to the heads of convents and monasteries, they found that the ecclesiastics were not so willing, as other people, to part with their cash.

Of the donatives to be raised by the clergy:

The College of Jesuits to pay - 2000 pistoles.

Carmelites, - 1000

Augustins, - 1000

Dominicans, - 1000

M. de Legal sent to the Jesuits a peremptory order to pay the money immediately. The superior of the Jesuits returned for answer that for the clergy to pay money for the army was against all ecclesiastical immunities; and that he knew of no argument which could authorize such a procedure. M. de Legal then sent four companies of dragoons to quarter themselves in the college, with this sarcastic message. "To convince you of the necessity of paying the money, I have sent four substantial arguments to your college, drawn from the system of military logic; and, therefore, hope you will not need any further admonition to direct your conduct."

These proceedings greatly perplexed the Jesuits, who despatched an express to court to the king's confessor, who was of their order; but the dragoons were much more expeditious in plundering and doing mischief, than the courier in his journey: so that the Jesuits, seeing everything going to wreck and ruin, thought proper to adjust the matter amicably, and paid the money before the return of their messenger. The Augustins and Carmelites, taking warning by what had happened to the Jesuits, prudently went and paid the money, and by that means escaped the study of military arguments, and of being taught logic by dragoons.

But the Dominicans, who were all familiars of, or agents dependent on, the Inquisition, imagined that that very circumstance would be their protection; but they were mistaken, for M. de Legal neither feared nor respected the Inquisition. The chief of the Dominicans sent word to the military commander that his order was poor, and had not any money whatever to pay the donative; for, says he, "The whole wealth of the Dominicans consists only in the silver images of the apostles and saints, as large as life, which are placed in our church, and which it would be sacrilege to remove."

This insinuation was meant to terrify the French commander, whom the inquisitors imagined would not dare to be so profane as to wish for the possession of the precious idols.

He, however, sent word that the silver images would make admirable substitutes for money, and would be more in character in his possession, than in that of the Dominicans themselves, "For [said he] while you possess them in the manner you do at present, they stand up in niches, useless and motionless, without being of the least benefit to mankind in general, or even to yourselves; but, when they come into my possession, they shall be useful; I will put them in motion; for I intend to have them coined, when they may travel like the apostles, be beneficial in various places, and circulate for the universal service of mankind."

The inquisitors were astonished at this treatment, which they never expected to receive, even from crowned heads; they therefore determined to deliver their precious images in a solemn procession, that they might excite the people to an insurrection. The Dominican friars were accordingly ordered to march to de Legal's house, with the silver apostles and saints, in a mournful manner, having lighted tapers with them and bitterly crying all the way, "heresy, heresy."

M. de Legal, hearing these proceedings, ordered four companies of grenadiers to line the street which led to his house; each grenadier was ordered to have his loaded fuzee in one hand, and a lighted taper in the other; so that the troops might either repel force with force, or do honor to the farcical solemnity.

The friars did all they could to raise the tumult, but the common people were too much afraid of the troops under arms to obey them; the silver images were, therefore, of necessity delivered up to M. de Legal, who sent them to the mint, and ordered them to be coined immediately.

The project of raising an insurrection having failed, the inquisitors determined to excommunicate M. de Legal, unless he would release their precious silver saints from imprisonment in the mint, before they were melted down, or otherwise mutilated. The French commander absolutely refused to release the images, but said they should certainly travel and do good; upon which the inquisitors drew up the form of excommunication, and ordered their secretary to go and read it to M. de Legal.

The secretary punctually performed his commission, and read the excommunication deliberately and distinctly. The French commander heard it with great patience, and politely told the secretary that he would answer it the next day.

When the secretary of the Inquisition was gone, M. de Legal ordered his own secretary to prepare a form of excommunication, exactly like that sent by the Inquisition; but to make this alteration, instead of his name to put in those of the inquisitors.

The next morning he ordered four regiments under arms, and commanded them to accompany his secretary, and act as he directed.

The secretary went to the Inquisition, and insisted upon admittance, which, after a great deal of altercation, was granted. As soon as he entered, he read, in an audible voice, the excommunication sent by M. de Legal against the inquisitors. The inquisitors were all present, and heard it with astonishment, never having before met with any individual who dared to behave so boldly. They loudly cried out against de Legal, as a heretic; and said, "This was a most daring insult against the Catholic faith." But to surprise them still more, the French secretary told them that they must remove from their present lodgings; for the French commander wanted to quarter the troops in the Inquisition, as it was the most commodious place in the whole city.

The inquisitors exclaimed loudly upon this occasion, when the secretary put them under a strong guard, and sent them to a place appointed by M. de Legal to receive them. The inquisitors, finding how things went, begged that they might be permitted to take their private property, which was granted; and they immediately set out for Madrid, where they made the most bitter complaints to the king; but the monarch told them that he could not grant them any redress, as the injuries they had received were from his grandfather, the king of France's troops, by whose assistance alone he could be firmly established in his kingdom. "Had it been my own troops, [said he] I would have punished them; but as it is, I cannot pretend to exert any authority."

In the mean time, M. de Legal's secretary set open all the doors of the Inquisition, and released the prisoners, who amounted in the whole to four hundred; and among these were sixty beautiful young women, who appeared to form a seraglio for the three principal inquisitors.

This discovery, which laid the enormity of the inquisitors so open, greatly alarmed the archbishop, who desired M. de Legal to send the women to his palace, and he would take proper care of them; and at the same time he published an ecclesiastical censure against all such as should ridicule, or blame, the holy office of the Inquisition.

The French commander sent word to the archbishop, that the prisoners had either run away, or were so securely concealed by their friends, or even by his own officers, that it was impossible for him to send them back again; and, therefore, the Inquisition having committed such atrocious actions, must now put up with their exposure.

Some may suggest, that it is strange crowned heads and eminent nobles did not attempt to crush the power of the Inquisition, and reduce the authority of those ecclesiastical tyrants, from whose merciless fangs neither their families nor themselves were secure.

But astonishing as it is, superstition hath, in this case, always overcome common sense, and custom operated against reason. One prince, indeed, intended to abolish the Inquisition, but he lost his life before he became king, and consequently before he had the power so to do; for the very intimation of his design procured his destruction.

This was that amiable prince Don Carlos, son of Philip the Second, king of Spain, and grandson of the celebrated emperor Charles V. Don Carlos possessed all the good qualities of his grandfather, without any of the bad ones of his father; and was a prince of great vivacity, admirable learning, and the most amiable disposition. He had sense enough to see into the errors of popery, and abhorred the very name of the Inquisition. He inveighed publicly against the institution, ridiculed the affected piety of the inquisitors, did all he could to expose their atrocious deeds, and even declared, that if he ever came to the crown, he would abolish the Inquisition, and exterminate its agents.

These things were sufficient to irritate the inquisitors against the prince: they, accordingly, bent their minds to vengeance, and determined on his destruction.

The inquisitors now employed all their agents and emissaries to spread abroad the most artful insinuations against the prince; and, at length raised such a spirit of discontent among the people that the king was under the necessity of removing Don Carlos from court. Not content with this, they pursued even his friends, and obliged the king likewise to banish Don John, duke of Austria, his own brother, and consequently uncle to the prince; together with the prince of Parma, nephew to the king, and cousin to the prince, because they well knew that both the duke of Austria, and the prince of Parma, had a most sincere and inviolable attachment to Don Carlos.

Some few years after, the prince having shown great lenity and favor to the Protestants in the Netherlands, the Inquisition loudly exclaimed against him, declaring, that as the persons in question were heretics, the prince himself must necessarily be one, since he gave them countenance. In short, they gained so great an ascendency over the mind of the king, who was absolutely a slave to superstition, that, shocking to relate, he sacrificed the feelings of nature to the force of bigotry, and, for fear of incurring the anger of the Inquisition, gave up his only son, passing the sentence of death on him himself.

The prince, indeed, had what was termed an indulgence; that is, he was permitted to choose the manner of his death. Roman-like, the unfortunate young hero chose bleeding and the hot bath; when the veins of his arms and legs were opened, he expired gradually, falling a martyr to the malice of the inquisitors, and the stupid bigotry of his father.

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The Persecution of Dr. Aegidio

Dr. Aegidio was educated at the university of Alcala, where he took his several degrees, and particularly applied himself to the study of the sacred Scriptures and school divinity. When the professor of theology died, he was elected into his place, and acted so much to the satisfaction of every one that his reputation for learning and piety was circulated throughout Europe.

Aegidio, however, had his enemies, and these laid a complaint against him to the inquisitors, who sent him a citation, and when he appeared to it, cast him into a dungeon.

As the greatest part of those who belonged to the cathedral church at Seville, and many persons belonging to the bishopric of Dortois highly approved of the doctrines of Aegidio, which they thought perfectly consonant with true religion, they petitioned the emperor in his behalf. Though the monarch had been educated a Roman Catholic, he had too much sense to be a bigot, and therefore sent an immediate order for his enlargement.

He soon after visited the church of Valladolid, and did every thing he could to promote the cause of religion. Returning home he soon after fell sick, and died in an extreme old age.

The inquisitors having been disappointed of gratifying their malice against him while living, determined (as the emperor's whole thoughts were engrossed by a military expedition) to wreak their vengeance on him when dead. Therefore, soon after he was buried, they ordered his remains to be dug out of the grave; and a legal process being carried on, they were condemned to be burnt, which was executed accordingly.

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The Persecution of Dr. Constantine

Dr. Constantine, an intimate acquaintance of the already mentioned Dr. Aegidio, was a man of uncommon natural abilities and profound learning; exclusive of several modern tongues, he was acquainted with the Latin, Greek, and Hebrew languages, and perfectly well knew not only the sciences called abstruse, but those arts which come under the denomination of polite literature.

His eloquence rendered him pleasing, and the soundness of his doctrines a profitable preacher; and he was so popular that he never preached but to a crowded audience. He had many opportunities of rising in the Church, but never would take advantage of them; for if a living of greater value than his own was offered him, he would refuse it, saying, "I am content with what I have"; and he frequently preached so forcibly against simony, that many of his superiors, who were not so delicate upon the subject, took umbrage at his doctrines upon that head.

Having been fully confirmed in Protestantism by Dr. Aegidio, he preached boldly such doctrines only as were agreeable to Gospel purity, and uncontaminated by the errors which had at various times crept into the Romish Church. For these reasons he had many enemies among the Roman Catholics, and some of them were fully determined on his destruction.

A worthy gentleman named Scobaria, having erected a school for divinity lectures, appointed Dr. Constantine to be reader therein. He immediately undertook the task, and read lectures, by portions, on the Proverbs, Ecclesiastes, and Canticles; and was beginning to expound the Book of Job, when he was seized by the inquisitors.

Being brought to examination, he answered with such precaution that they could not find any explicit charge against him, but remained doubtful in what manner to proceed, when the following circumstances occurred to determine them.

Dr. Constantine had deposited with a woman named Isabella Martin, several books, which to him were very valuable, but which he knew, in the eyes of the Inquisition, were exceptionable.

This woman having been informed against as a Protestant, was apprehended, and, after a small process, her goods were ordered to be confiscated. Previous, however, to the officers coming to her house, the woman's son had removed away several chests full of the most valuable articles; among these were Dr. Constantine's books.

A treacherous servant gave intelligence of this to the inquisitors, and an officer was despatched to the son to demand the chests. The son, supposing the officer only came for Constantine's books, said, "I know what you come for, and I will fetch them to you immediately." He then fetched Dr. Constantine's books and papers, when the officer was greatly surprised to find what he did not look for. He, however, told the young man that he was glad these books and papers were produced, but nevertheless he must fulfill the end of his commission, which was to carry him and the goods he had embezzled before the inquisitors, which he did accordingly; for the young man knew it would be in vain to expostulate, or resist, and therefore quietly submitted to his fate.

The inquisitors being thus possessed of Constantine's books and writings, now found matter sufficient to form charges against him. When he was brought to a re-examination, they presented one of his papers, and asked him if he knew the handwriting? Perceiving it was his own, he guessed the whole matter, confessed the writing, and justified the doctrine it contained: saying, "In that, and all my other writings, I have never departed from the truth of the Gospel, but have always kept in view the pure precepts of Christ, as He delivered them to mankind."

After being detained upwards of two years in prison, Dr. Constantine was seized with a bloody flux, which put an end to his miseries in this world. The process, however, was carried on against his body, which, at the ensuing auto da fe, was publicly burnt.

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The Life of William Gardiner

William Gardiner was born at Bristol, received a tolerable education, and was, at a proper age, placed under the care of a merchant, named Paget.

At the age of twenty-six years, he was, by his master, sent to Lisbon to act as factor. Here he applied himself to the study of the Portuguese language, executed his business with assiduity and despatch, and behaved with the most engaging affability to all persons with whom he had the least concern. He conversed privately with a few, whom he knew to be zealous Protestants; and, at the same time cautiously avoided giving the least offence to any who were Roman Catholics; he had not, however, hitherto gone into any of the popish churches.

A marriage being concluded between the king of Portugal's son, and the Infanta of Spain, upon the wedding-day the bridegroom, bride, and the whole court went to the cathedral church, attended by multitudes of all ranks of people, and among the rest William Gardiner, who stayed during the whole ceremony, and was greatly shocked at the superstitions he saw.

The erroneous worship which he had seen ran strongly in his mind; he was miserable to see a whole country sunk into such idolatry, when the truth of the Gospel might be so easily obtained. He, therefore, took the inconsiderate, though laudable design, into his head, of making a reform in Portugal, or perishing in the attempt; and determined to sacrifice his prudence to his zeal, though he became a martyr upon the occasion.

To this end, he settled all his worldly affairs, paid his debts, closed his books, and consigned over his merchandise. On the ensuing Sunday he went again to the cathedral church, with a New Testament in his hand, and placed himself near the altar.

The king and the court soon appeared, and a cardinal began Mass, at that part of the ceremony in which the people adore the wafer. Gardiner could hold out no longer, but springing towards the cardinal, he snatched the host from him, and trampled it under his feet.

This action amazed the whole congregation, and one person, drawing a dagger, wounded Gardiner in the shoulder, and would, by repeating the blow, have finished him, had not the king called to him to desist.

Gardiner, being carried before the king, the monarch asked him what countryman he was: to which he replied, "I am an Englishman by birth, a Protestant by religion, and a merchant by occupation. What I have done is not out of contempt to your royal person, God forbid it should, but out of an honest indignation, to see the ridiculous superstitious and gross idolatries practiced here."

The king, thinking that he had been stimulated by some other person to act as he had done, demanded who was his abetter, to which he replied, "My own conscience alone. I would not hazard what I have done for any man living, but I owe that and all other services to God."

Gardiner was sent to prison, and a general order issued to apprehend all Englishmen in Lisbon. This order was in a great measure put into execution, (some few escaping) and many innocent persons were tortured to make them confess if they knew any thing of the matter; in particular, a person who resided in the same house with Gardiner was treated with unparalleled barbarity to make him confess something which might throw a light upon the affair.

Gardiner himself was then tormented in the most excruciating manner; but in the midst of all his torments he gloried in the deed. Being ordered for death, a large fire was kindled near a gibbet, Gardiner was drawn up to the gibbet by pulleys, and then let down near the fire, but not so close as to touch it; for they burnt or rather roasted him by slow degrees. Yet he bore his sufferings patiently and resigned his soul to the Lord cheerfully.

It is observable that some of the sparks that were blown from the fire, (which consumed Gardiner) towards the haven, burnt one of the king's ships of war, and did other considerable damage. The Englishmen who were taken up on this occasion were, soon after Gardiner's death, all discharged, except the person who resided in the same house with him, who was detained two years before he could procure his liberty.

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An Account of the Life and Sufferings of Mr. William Lithgow, a Native of Scotland

This gentleman was descended from a good family, and having a natural propensity for travelling, he rambled, when very young, over the northern and western islands; after which he visited France, Germany, Switzerland, and Spain. He set out on his travels in the month of March, 1609, and the first place he went to was Paris, where he stayed for some time. He then prosecuted his travels through Germany and other parts, and at length arrived at Malaga, in Spain, the seat of all his misfortunes.

During his residence here, he contracted with the master of a French ship for his passage to Alexandria, but was prevented from going by the following circumstances. In the evening of the seventeenth of October, 1620, the English fleet, at that time on a cruise against the Algerine rovers, came to anchor before Malaga, which threw the people of the town into the greatest consternation, as they imagined them to be Turks. The morning, however, discovered the mistake, and the governor of Malaga, perceiving the cross of England in their colors, went on board Sir Robert Mansel's ship, who commanded on that expedition, and after staying some time returned, and silenced the fears of the people.

The next day many persons from on board the fleet came ashore. Among these were several well known by Mr. Lithgow, who, after reciprocal compliments, spent some days together in festivity and the amusements of the town. They then invited Mr. Lithgow to go on board, and pay his respects to the admiral. He accordingly accepted the invitation, was kindly received by him, and detained till the next day when the fleet sailed. The admiral would willingly have taken Mr. Lithgow with him to Algiers; but having contracted for his passage to Alexandria, and his baggage, etc., being in the town, he could not accept the offer.

As soon as Mr. Lithgow got on shore, he proceeded towards his lodgings by a private way, (being to embark the same night for Alexandria) when, in passing through a narrow uninhabited street, he found himself suddenly surrounded by nine sergeants, or officers, who threw a black cloak over him, and forcibly conducted him to the governor's house. After some little time the governor appeared when Mr. Lithgow earnestly begged he might be informed of the cause of such violent treatment. The governor only answered by shaking his head, and gave orders that the prisoner should be strictly watched until he (the governor) returned from his devotions; directing, at the same time, that the captain of the town, the alcade major, and town notary, should be summoned to appear at his examination, and that all this should be done with the greatest secrecy, to prevent the knowledge reaching the ears of the English merchants then residing in the town.

These orders were strictly discharged, and on the governor's return, he, with the officers, having seated themselves, Mr. Lithgow was brought before them for examination. The governor began by asking several questions, namely, of what country he was, whither bound, and how long he had been in Spain. The prisoner, after answering these and other questions, was conducted to a closet, where, in a short space of time, he was visited by the town captain, who inquired whether he had ever been at Seville, or was lately come from thence; and patting his cheeks with an air of friendship, conjured him to tell the truth, "For (said he) your very countenance shows there is some hidden matter in your mind, which prudence should direct you to disclose." Finding himself, however, unable to extort any thing from the prisoner, he left him, and reported the same to the governor and the other officers; on which Mr. Lithgow was again brought before them, a general accusation was laid against him, and he was compelled to swear that he would give true answers to such questions as should be asked him.

The governor proceeded to inquire the quality of the English commander, and the prisoner's opinion what were the motives that prevented his accepting an invitation from him to come on shore. He demanded, likewise, the names of the English captains in the squadron, and what knowledge he had of the embarkation, or preparation for it before his departure from England. The answers given to the several questions asked were set down in writing by the notary; but the junto seemed surprised at his denying any knowledge of the fitting out of the fleet, particularly the governor, who said he lied; that he was a traitor and a spy, and came directly from England to favor and assist the designs that were projected against Spain, and that he had been for that purpose nine months in Seville, in order to procure intelligence of the time the Spanish navy was expected from the Indies. They exclaimed against his familiarity with the officers of the fleet, and many other English gentlemen, between whom, they said, unusual civilities had passed, but all these transactions had been carefully noticed.

Besides to sum up the whole, and put the truth past all doubt, they said he came from a council of war, held that morning on board the admiral's ship, in order to put in execution the orders assigned him. They upbraided him with being accessory to the burning of the island of St. Thomas, in the West Indies. "Wherefore (said they) these Lutherans, and sons of the devil, ought to have no credit given to what they say or swear."

In vain did Mr. Lithgow endeavor to obviate every accusation laid against him, and to obtain belief from his prejudiced judges. He begged permission to send for his cloak bag which contained his papers, and might serve to show his innocence. This request they complied with, thinking it would discover some things of which they were ignorant. The cloak bag was accordingly brought, and being opened, among other things, was found a license from King James the First, under the sign manual, setting forth the bearer's intention to travel into Egypt; which was treated by the haughty Spaniards with great contempt. The other papers consisted of passports, testimonials, etc., of persons of quality. All these credentials, however, seemed rather to confirm than abate the suspicions of these prejudiced judges, who, after seizing all the prisoner's papers, ordered him again to withdraw.

In the meantime a consultation was held to fix the place where the prisoner should be confined. The alcade, or chief judge, was for putting him into the town prison; but this was objected to, particularly by the corregidor, who said, in Spanish, "In order to prevent the knowledge of his confinement from reaching his countrymen, I will take the matter on myself, and be answerable for the consequences"; upon which it was agreed that he should be confined in the governor's house with the greatest secrecy.

This matter being determined, one of the sergeants went to Mr. Lithgow, and begged his money, with liberty to search him. As it was needless to make any resistance, the prisoner quietly complied, when the sergeant (after rifling his pockets of eleven ducatoons) stripped him to his shirt; and searching his breeches he found, inclosed in the waistland, two canvass bags, containing one hundred and thirty-seven pieces of gold. The sergeant immediately took the money to the corregidor, who, after having told it over, ordered him to clothe the prisoner, and shut him up close until after supper.

About midnight, the sergeant and two Turkish slaves released Mr. Lithgow from his then confinement, but it was to introduce him to one much more horrible. They conducted him through several passages, to a chamber in a remote part of the palace, towards the garden, where they loaded him with irons, and extended his legs by means of an iron bar above a yard long, the weight of which was so great that he could neither stand nor sit, but was obliged to lie continually on his back. They left him in this condition for some time, when they returned with a refreshment of food, consisting of a pound of boiled mutton and a loaf, together with a small quantity of wine; which was not only the first, but the best and last of the kind, during his confinement in this place. After delivering these articles, the sergeant locked the door, and left Mr. Lithgow to his own private contemplations.

The next day he received a visit from the governor, who promised him his liberty, with many other advantages, if he would confess being a spy; but on his protesting that he was entirely innocent, the governor left him in a rage, saying, 'He should see him no more until further torments constrained him to confess'; commanding the keeper, to whose care he was committed, that he should permit no person whatever to have access to, or commune with him; that his sustenance should not exceed three ounces of musty bread, and a pint of water every second day; that he shall be allowed neither bed, pillow, nor coverlid. "Close up (said he) this window in his room with lime and stone, stop up the holes of the door with double mats: let him have nothing that bears any likeness to comfort." These, and several orders of the like severity, were given to render it impossible for his condition to be known to those of the English nation.

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