FOXE'S BOOK of MARTYRS

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An Account of the Persecutions of Michael de Molinos, a Native of Spain

Michael de Molinos, a Spaniard of a rich and honorable family, entered, when young, into priest's orders, but would not accept of any preferment in the Church. He possessed great natural abilities, which he dedicated to the service of his fellow creatures, without any view of emolument to himself. His course of life was pious and uniform; nor did he exercise those austerities which are common among the religious orders of the Church of Rome.

Being of a contemplative turn of mind, he pursued the track of the mystical divines, and having acquired great reputation in Spain, and being desirous of propagating his sublime mode of devotion, he left his own country, and settled at Rome. Here he soon connected himself with some of the most distinguished among the literati, who so approved of his religious maxims, that they concurred in assisting him to propagate them; and, in a short time, he obtained a great number of followers, who, from the sublime mode of their religion, were distinguished by the name of Quietists.

In 1675, Molinos published a book entitled "Il Guida Spirituale," to which were subjoined recommendatory letters from several great personages. One of these was by the archbishop of Reggio; a second by the general of the Franciscans; and a third by Father Martin de Esparsa, a Jesuit, who had been divinity-professor both at Salamanca and Rome.

No sooner was the book published than it was greatly read, and highly esteemed, both in Italy and Spain; and this so raised the reputation of the author that his acquaintance was coveted by the most respectable characters. Letters were written to him from numbers of people, so that a correspondence was settled between him, and those who approved of his method in different parts of Europe. Some secular priests, both at Rome and Naples, declared themselves openly for it, and consulted him, as a sort of oracle, on many occasions. But those who attached themselves to him with the greatest sincerity were some of the fathers of the Oratory; in particular three of the most eminent, namely, Caloredi, Ciceri, and Petrucci. Many of the cardinals also courted his acquaintance, and thought themselves happy in being reckoned among the number of his friends. The most distinguished of them was the Cardinal d'Estrees, a man of very great learmning, who so highly approved of Molinos' maxims that he entered into a close connection with him. They conversed together daily, and notwithstanding the distrust a Spaniard has naturally of a Frenchman, yet Molinos, who was sincere in his principles, opened his mind without reserve to the cardinal; and by this means a correspondence was settled between Molinos and some distinguished characters in France.

Whilst Molinos was thus laboring to propagate his religious mode, Father Petrucci wrote several treatises relative to a contemplative life; but he mixed in them so many rules for the devotions of the Romish Church, as mitigated that censure he might have otherwise incurred. They were written chiefly for the use of the nuns, and therefore the sense was expressed in the most easy and familiar style.

Molinos had now acquired such reputation, that the Jesuits and Dominicans began to be greatly alarmed, and determined to put a stop to the progress of this method. To do this, it was necessary to decry the author of it; and as heresy is an imputation that makes the strongest impression at Rome, Molinos and his followers were given out to be heretics. Books were also written by some of the Jesuits against Molinos and his method; but they were all answered with spirit by Molinos.

These disputes occasioned such disturbance in Rome that the whole affair was taken notice of by the Inquisition. Molinos and his book, and Father Petrucci, with his treatises and letters, were brought under a severe examination; and the Jesuits were considered as the accusers. One of the society had, indeed, approved of Molinos' book, but the rest took care he should not be again seen at Rome. In the course of the examination both Molinos and Petrucci acquitted themselves so well, that their books were again approved, and the answers which the Jesuits had written were censured as scandalous.

Petrucci's conduct on this occasion was so highly approved that it not only raised the credit of the cause, but his own emolument; for he was soon after made bishop of Jesis, which was a new declaration made by the pope in their favor. Their books were now esteemed more than ever, their method was more followed, and the novelty of it, with the new approbation given after so vigorous an accusation by the Jesuits, all contributed to raise the credit, and increase the number of the party.

The behavior of Father Petrucci in his new dignity greatly contributed to increase his reputation, so that his enemies were unwilling to give him any further disturbance; and, indeed, there was less occasion given for censure by his writings than those of Molinos. Some passages in the latter were not so cautiously expressed, but there was room to make exceptions to them; while, on the other hand Petrucci so fully explained himself, as easily to remove the objections made to some parts of his letter.

The great reputation acquired by Molinos and Petrucci occasioned a daily increase of the Quietists. All who were thought sincerely devout, or at least affected the reputation of it, were reckoned among the number. If these persons were observed to become more strict in their lives and mental devotions, yet there appeared less zeal in their whole deportment at the exterior parts of the Church ceremonies. They were not so assiduous at Mass, nor so earnest to procure Masses to be said for their friends; nor were they so frequently either at confession, or in processions.

Though the new approbation given to Molinos' book by the Inquisition had checked the proceedings of his enemies; yet they were still inveterate against him in their hearts, and determined if possible to ruin him. They insinuated that he had ill designs, and was, in his heart, an enemy to the Christian religion: that under pretence of raising men to a sublime strain of devotion, he intended to erase from their minds a sense of the mysteries of Christianity. And because he was a Spaniard, they gave out that he was descended from a Jewish or Mahometan race, and that he might carry in his blood, or in his first education, some seeds of those religions which he had since cultivated with no less art than zeal. This last calumny gained but little credit at Rome, though it was said an order was sent to examine the registers of the place where Molinos was baptized.

Molinos finding himself attacked with great vigor, and the most unrelenting malice, took every necessary precaution to prevent these imputations being credited. He wrote a treatise, entitled "Frequent and Daily Communion," which was likewise approved by some of the most learned of the Romish clergy. This was printed with his Spiritual Guide, in the year 1675; and in the preface to it he declared that he had not written it with any design to engage himself in matters of controversy, but that it was drawn from him by the earnest solicitations of many pious people.

 

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Part II

The Jesuits, failing in their attempts of crushing Molinos' power in Rome, applied to the court of France, when, in a short time, they so far succeeded that an order was sent to Cardinal d'Estrees, commanding him to prosecute Molinos with all possible rigor. The cardinal, though so strongly attached to Molinos, resolved to sacrifice all that is sacred in friendship to the will of his master. Finding, however, there was not sufficient matter for an accusation against him, he determined to supply that defect himself. He therefore went to the inquisitors, and informed them of several particulars, not only relative to Molinos, but also Petrucci, both of whom, together with several of their friends, were put into the Inquisition.

When they were brought before the inquisitors, (which was the beginning of the year 1684) Petrucci answered the respective questions put to him with so much judgment and temper that he was soon dismissed; and though Molinos' examination was much longer, it was generally expected he would have been likewise discharged: but this was not the case. Though the inquisitors had not any just accusation against him, yet they strained every nerve to find him guilty of heresy. They first objected to his holding a correspondence in different parts of Europe; but of this he was acquitted, as the matter of that correspondence could not be made criminal. They then directed their attention to some suspicious papers found in his chamber; but Molinos so clearly explained their meaning that nothing could be made of them to his prejudice. At length, Cardinal d'Estrees, after producing the order sent him by the king of France for prosecuting Molinos, said he could prove against him more than was necessary to convince them he was guilty of heresy. To do this he perverted the meaning of some passages in Molinos' books and papers, and related many false and aggravating circumstances relative to the prisoner. He acknowledged he had lived with him under the appearance of friendship, but that it was only to discover his principles and intentions: that he had found them to be of a bad nature, and that dangerous consequences werre likely to ensue; but in order to make a full discovery, he had assented to several things, which, in his heart, he detested; and that, by these means, he saw into the secrets of Molinos, but determined not to take any notice, until a proper opportunity should offer of crushing him and his followers.

In consequence of d'Estree's evidence, Molinos was closely confined by the Inquisition, where he continued for some time, during which period all was quiet, and his followers prosecuted their mode without interruption. But on a sudden the Jesuits determined to extirpate them, and the storm broke out with the most inveterate vehemence.

The Count Vespiniani and his lady, Don Paulo Rocchi, confessor to the prince Borghese, and some of his family, with several others, (in all seventy persons) were put into the Inquisition, among whom many were highly esteemed for their learning and piety. The accusation laid against the clergy was their neglecting to say the breviary; and the rest were accused of going to the Communion without first attending confession. In a word, it was said, they neglected all the exterior parts of religion, and gave themselves up wholly to solitude and inward prayer.

The Countess Vespiniani exerted herself in a very particular manner on her examination before the inquisitors. She said she had never revealed her method of devotion to any mortal but her confessor, and that it was impossible they should know it without his discovering the secret; that, therefore it was time to give over going to confession, if priests made this use of it, to discover the most secret thoughts intrusted to them; and that, for the future, she would only make her confession to God.

From this spirited speech, and the great noise made in consequence of the countess's situation, the inquisitors thought it most prudent to dismiss both her and her husband, lest the people might be incensed, and what she said might lessen the credit of confession. They were, therefore, both discharged, but bound to appear whenever they should be called upon.

Besides those already mentioned, such was the inveteracy of the Jesuits against the Quietists, that, within the space of a month, upwards of two hundred persons were put into the Inquisition; and that method of devotion which had passed in Italy as the most elevated to which mortals could aspire, was deemed heretical, and the chief promoters of it confined in a wretched dungeon.

In order, if possible, to extirpate Quietism, the inquisitors sent a circular letter to Cardinal Cibo, as the chief minister, to disperse it through Italy. It was addressed to all prelates, informed them, that whereas many schools and fraternities were established in several parts of Italy, in which some persons, under the pretence of leading people into the ways of the Spirit, and to the prayer of quietness, instilled into them many abominable heresies, therefore a strict charge was given to dissolve all those societies, and to oblige the spiritual guide to tread in the known paths; and, in particular, to take care that none of that sort should be suffered to have the direction of the nunneries. Orders were likewise given to proceed, in the way of justice, against those who should be found guilty of these abominable errors.

After this a strict inquiry was made into all the nunneries of Rome, when most of their directors and confessors were discovered to be engaged in this new method. It was found that the Carmelites, the nuns of the Conception, and those of several other convents, were wholly given up to prayer and contemplation, and that, instead of their beads, and the other devotions to saints, or images, they were much alone, and often in the exercise of mental prayer; that when they were asked why they had laid aside the use of their beads and their ancient forms, their answer was that their directors had advised them so to do. Information of this being given to the Inquisition, they sent orders that all books written in the same strain with those of Molinos and Petrucci should be taken from them, and that they should be compelled to return to their original form of devotion.

The circular letter sent to Cardinal Cibo, produced but little effect, for most of the Italian bishops were inclined to Molinos' method. It was intended that this, as well as all other orders from the inquisitors, should be kept secret; but notwithstanding all their care, copies of it were printed, and dispersed in most of the principal towns in Italy. This gave great uneasiness to the inquisitors, who used every method they could to conceal their proceedings from the knowledge of the world. They blamed the cardinal, and accused him of being the cause of it; but he retorted on them, and his secretary laid the fault on both.

During these transactions, Molinos suffered great indignities from the officers of the Inquisition; and the only comfort he received was from being sometimes visited by Father Petrucci.

Though he had lived in the highest reputation in Rome for some years, he was now as much despised as he had been admired, being generally considered as one of the worst of heretics.

The greater part of Molinos' followers, who had been placed in the Inquisition, having abjured his mode, were dismissed; but a harder fate awaited Molinos, their leader.

After lying a considerable time in prison, he was at length brought again before the inquisitors to answer to a number of articles exhibited against him from his writings. As soon as he appeared in court, a chain was put round his body, and a wax light in his hand, when two friars read aloud the articles of accusation. Molinos answered each with great steadiness and resolution; and notwithstanding his arguments totally defeated the force of all, yet he was found guilty of heresy, and condemned to imprisonment for life.

When he left the court he was attended by a priest, who had borne him the greatest respect. On his arrival at the prison he entered the cell allotted for his confinement with great tranquillity; and on taking leave of the priest, thus addressed him: "Adieu, father, we shall meet again at the Day of Judgment, and then it will appear on which side the truth is, whether on my side, or on yours."

During his confinement, he was several times tortured in the most cruel manner, until, at length, the severity of the punishments overpowered his strength, and finished his existence.

The death of Molinos struck such an impression on his followers that the greater part of them soon abjured his mode; and by the assiduity of the Jesuits, Quietism was totally extirpated throughout the country.

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CHAPTER 7

An Account of the Life and Persecutions of John Wickliffe

It will not be inappropriate to devote a few pages of this work to a brief detail of the lives of some of those men who first stepped forward, regardless of the bigoted power which opposed all reformation, to stem the time of papal corruption, and to seal the pure doctrines of the Gospel with their blood.

Among these, Great Britain has the honor of taking the lead, and first maintaining that freedom in religious controversy which astonished Europe, and demonstrated that political and religious liberty are equally the growth of that favored island. Among the earliest of these eminent persons was

John Wickliffe

This celebrated reformer, denominated the "Morning Star of the Reformation," was born about the year 1324, in the reign of Edward II. Of his extraction we have no certain account. His parents designing him for the Church, sent him to Queen's College, Oxford, about that period founded by Robert Eaglesfield, confessor to Queen Philippi. But not meeting with the advantages for study in that newly established house which he expected, he removed to Merton College, which was then esteemed one of the most learned societies in Europe.

The first thing which drew him into public notice, was his defence of the university against the begging friars, who about this time, from their settlement in Oxford in 1230, had been troublesome neighbors to the university. Feuds were continually fomented; the friars appealing to the pope, the scholars to the civil power; and sometimes one party, and sometimes, the other, prevailed. The friars became very fond of a notion that Christ was a common beggar; that his disciples were beggars also; and that begging was of Gospel institution. This doctrine they urged from the pulpit and wherever they had access.

Wickliffe had long held these religious friars in contempt for the laziness of their lives, and had now a fair opportunity of exposing them. He published a treatise against able beggary, in which he lashed the friars, and proved that they were not only a reproach to religion, but also to human society. The university began to consider him one of their first champions, and he was soon promoted to the mastership of Baliol College.

About this time, Archbishop Islip founded Canterbury Hall, in Oxford, where he established a warden and eleven scholars. To this wardenship Wickliffe was elected by the archbishop, but upon his demise, he was displaced by his successor, Stephen Langham, bishop of Ely. As there was a degree of flagrant injustice in the affair, Wickliffe appealed to the pope, who subsequently gave it against him from the following cause: Edward III, then king of England, had withdrawn the tribune, which from the time of King John had been paid to the pope. The pope menaced; Edward called a parliament. The parliament resolved that King John had done an illegal thing, and given up the rights of the nation, and advised the king not to submit, whatever consequences might follow.

The clergy now began to write in favor of the pope, and a learned monk published a spirited and plausible treatise, which had many advocates. Wickliffe, irritated at seeing so bad a cause so well defended, opposed the monk, and did it in so masterly a way that he was considered no longer as unanswerable. His suit at Rome was immediately determined against him; and nobody doubted but his opposition to the pope, at so critical a period, was the true cause of his being non-suited at Rome.

Wickliffe was afterward elected to the chair of the divinity professor: and now fully convinced of the errors of the Romish Church, and the vileness of its monastic agents, he determined to expose them. In public lectures he lashed their vices and opposed their follies. He unfolded a variety of abuses covered by the darkness of superstition. At first he began to loosen the prejudices of the vulgar, and proceeded by slow advances; with the metaphysical disquisitions of the age, he mingled opinions in divinity apparently novel. The usurpations of the court of Rome was a favorite topic. On these he expatiated with all the keenness of argument, joined to logical reasoning. This soon procured him the clamor of the clergy, who, with the archbishop of Canterbury, deprived him of his office.

At this time the administration of affairs was in the hands of the duke of Lancaster, well known by the name of John of Gaunt. This prince had very free notions of religion, and was at enmity with the clergy. The exactions of the court of Rome having become very burdensome, he determined to send the bishop of Bangor and Wickliffe to remonstrate against these abuses, and it was agreed that the pope should no longer dispose of any benefices belonging to the Church of England. In this embassy, Wickliffe's observant mind penetrated into the constitution and policy of Rome, and he returned more strongly than ever determined to expose its avarice and ambition.

Having recovered his former situation, he inveighed, in his lectures, against the pope-his usurpation-his infallibility-his pride-his avarice- and his tyranny. He was the first who termed the pope Antichrist. From the pope, he would turn to the pomp, the luxury, and trappings of the bishops, and compared them with the simplicity of primitive bishops. Their superstitions and deceptions were topics that he urged with energy of mind and logical precision.

From the patronage of the duke of Lancaster, Wickliffe received a good benefice; but he was no sooner settled in his parish, than his enemies and the bishops began to persecute him with renewed vigor. The duke of Lancaster was his friend in this persecution, and by his presence and that of Lord Percy, earl marshal of England, he so overawed the trial, that the whole ended in disorder.

After the death of Edward III his grandson Richard II succeeded, in the eleventh year of his age. The duke of Lancaster not obtaining to be the sole regent, as he expected, his power began to decline, and the enemies of Wickliffe, taking advantage of the circumstance, renewed their articles of accusation against him. Five bulls were despatched in consequence by the pope to the king and certain bishops, but the regency and the people manifested a spirit of contempt at the haughty proceedings of the pontiff, and the former at that time wanting money to oppose an expected invasion of the French, proposed to apply a large sum, collected for the use of the pope, to that purpose. The question was submitted to the decision of Wickliffe. The bishops, however, supported by the papal authority, insisted upon bringing Wickliffe to trial, and he was actually undergoing examination at Lambeth, when, from the riotous behavior of the populace without, and awed by the command of Sir Lewis Clifford, a gentleman of the court, that they should not proceed to any definitive sentence, they terminated the whole affair in a prohibition to Wickliffe, not to preach those doctrines which were obnoxious to the pope; but this was laughed at by our reformer, who, going about barefoot, and in a long frieze gown, preached more vehemently than before.

In the year 1378, a contest arose between two popes, Urban VI and Clement VII which was the lawful pope, and true vicegerent of God. This was a favorable period for the exertion of Wicliffe's talents: he soon produced a tract against popery, which was eagerly read by all sorts of people.

About the end of the year, Wickliffe was seized with a violent disorder, which it was feared might prove fatal. The begging friars, accompanied by four of the most eminent citizens of Oxford, gained admittance to his bed chamber, and begged of him to retract, for his soul's sake, the unjust things he had asserted of their order. Wickliffe, surprised at the solemn message, raised himself in his bed, and with a stern countenance replied, "I shall not die, but live to declare the evil deeds of the friars."

When Wickliffe recovered, he set about a most important work, the translation of the Bible into English. Before this work appeared, he published a tract, wherein he showed the necessity of it. The zeal of the bishops to suppress the Scriptures greatly promoted its sale, and they who were not able to purchase copies, procured transcripts of particular Gospels or Epistles. Afterward, when Lollardy increased, and the flames kindled, it was a common practice to fasten about the neck of the condemned heretic such of these scraps of Scripture as were found in his possession, which generally shared his fate.

Immediately after this transaction, Wickliffe ventured a step further, and affected the doctrine of transubstantiation. This strange opinion was invented by Paschade Radbert, and asserted with amazing boldness. Wickliffe, in his lecture before the University of Oxford, 1381, attacked this doctrine, and published a treatise on the subject. Dr. Barton, at this time vice-chancellor of Oxford, calling together the heads of the university, condemned Wickliffe's doctrines as heretical, and threatened their author with excommunication. Wickliffe could now derive no support from the duke of Lancaster, and being cited to appear before his former adversary, William Courteney, now made archbishop of Canterbury, he sheltered himself under the plea, that, as a member of the university, he was exempt from episcopal jurisdiction. This plea was admitted, as the university were determined to support their member.

The court met at the appointed time, determined, at least to sit in judgment upon his opinions, and some they condemned as erroneous, others as heretical. The publication on this subject was immediately answered by Wickliffe, who had become a subject of the archbishop's determined malice. The king, solicited by the archbishop, granted a license to imprison the teacher of heresy, but the commons made the king revoke this act as illegal. The primate, however, obtained letters from the king, directing the head of the University of Oxford to search for all heresies and books published by Wickliffe; in consequence of which order, the university became a scene of tumult. Wickliffe is supposed to have retired from the storm, into an obscure part of the kingdom. The seeds, however, were scattered, and Wickliffe's opinions were so prevalent that it was said if you met two persons upon the road, you might be sure that one was a Lollard. At this period, the disputes between the two popes continued. Urban published a bull, in which he earnestly called upon all who had any regard for religion, to exert themselves in its cause; and to take up arms against Clement and his adherents in defence of the holy see.

A war, in which the name of religion was so vilely prostituted, roused Wickliffe's inclination, even in his declining years. He took up his pen once more, and wrote against it with the greatest acrimony. He expostulated with the pope in a very free manner, and asks him boldly: 'How he durst make the token of Christ on the cross (which is the token of peace, mercy and charity) a banner to lead us to slay Christian men, for the love of two false priests, and to oppress Christiandom worse than Christ and his apostles were oppressed by the Jews? 'When,' said he, 'will the proud priest of Rome grant indulgences to mankind to live in peace and charity, as he now does to fight and slay one another?'

This severe piece drew upon him the resentment of Urban, and was likely to have involved him in greater troubles than he had before experienced, but providentially he was delivered out of their hands. He was struck with the palsy, and though he lived some time, yet it was in such a way that his enemies considered him as a person below their resentment.

Wickliffe returning within short space, either from his banishment, or from some other place where he was secretly kept, repaired to his parish of Lutterworth, where he was parson; and there, quietly departing this mortal life, slept in peace in the Lord, in the end of the year 1384, upon Silvester's day. It appeared that he was well aged before he departed, "and that the same thing pleased him in his old age, which did please him being young."

Wickliffe had some cause to give them thanks, that they would at least spare him until he was dead, and also give him so long respite after his death, forty-one years to rest in his sepulchre before they ungraved him, and turned him from earth to ashes; which ashes they also took and threw into the river. And so was he resolved into three elements, earth, fire, and water, thinking thereby utterly to extinguish and abolish both the name and doctrine of Wickliffe forever.

Not much unlike the example of the old Pharisees and sepulchre knights, who, when they had brought the Lord unto the grave, thought to make him sure never to rise again. But these and all others must know that, as there is no counsel against the Lord, so there is no keeping down of verity, but it will spring up and come out of dust and ashes, as appeared right well in this man; for though they dug up his body, burned his bones, and drowned his ashes, yet the Word of God and the truth of his doctrine, with the fruit and success thereof, they could not burn.

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CHAPTER 8

An Account of the Persecutions in Bohemia Under the Papacy

The Roman pontiffs having usurped a power over several churches were particularly severe on the Bohemians, which occasioned them to send two ministers and four lay-brothers to Rome, in the year 977, to obtain redress of the pope. After some delay, their request was granted, and their grievances redressed. Two things in particular they were permitted to do, viz., to have divine service performed in their own language, and to give the cup to the laity in the Sacrament.

The disputes, however, soon broke out again, the succeeding popes exerting their whole power to impose on the minds of the Bohemians; and the latter, with great spirit, aiming to preserve their religious liberties.

In A.D. 1375, some zealous friends of the Gospel applied to Charles, king of Bohemia, to call an ecumenical Council, for an inquiry into the abuses that had crept into the Church, and to make a full and thorough reformation. The king, not knowing how to proceed, sent to the pope for directions how to act; but the pontiff was so incensed at this affair that his only reply was, "Severely punish those rash and profane heretics." The monarch, accordingly banished every one who had been concerned in the application, and, to oblige the pope, laid a great number of additional restraints upon the religious liberties of the people.

The victims of persecution, however, were not so numerous in Bohemia, until after the burning of John Huss and Jerome of Prague. These two eminent reformers were condemned and executed at the instigation of the pope and his emissaries, as the reader will perceive by the following short sketches of their lives.

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Persecution of John Huss

John Huss was born at Hussenitz, a village in Bohemia, about the year 1380. His parents gave him the best education their circumstances would admit; and having acquired a tolerable knowledge of the classics at a private school, he was removed to the university of Prague, where he soon gave strong proofs of his mental powers, and was remarkable for his diligence and application to study.

In 1398, Huss commenced bachelor of divinity, and was after successively chosen pastor of the Church of Bethlehem, in Prague, and dean and rector of the university. In these stations he discharged his duties with great fidelity; and became, at length, so conspicuous for his preaching, which was in conformity with the doctrines of Wickliffe, that it was not likely he could long escape the notice of the pope and his adherents, against whom he inveighed with no small degree of asperity.

The English reformist, Wickliffe, had so kindled the light of reformation, that it began to illumine the darkest corners of popery and ignorance. His doctrines spread into Bohemia, and were well received by great numbers of people, but by none so particularly as John Huss, and his zealous friend and fellow martyr, Jerome of Prague.

The archbishop of Prague, finding the reformists daily increasing, issued a decree to suppress the further spreading of Wickliffe's writings: but this had an effect quite different to what he expected, for it stimulated the friends of those doctrines to greater zeal, and almost the whole university united to propagate them.

Being strongly attached to the doctrines of Wickliffe, Huss opposed the decree of the archbishop, who, however, at length, obtained a bull from the pope, giving him commission to prevent the publishing of Wickliffe's doctrines in his province. By virtue of this bull, the archbishop condemned the writings of Wickliffe: he also proceeded against four doctors, who had not delivered up the copies of that divine, and prohibited them, notwithstanding their privileges, to preach to any congregation. Dr. Huss, with some other members of the university, protested against these proceedings, and entered an appeal from the sentence of the archbishop.

The affair being made known to the pope, he granted a commission to Cardinal Colonna, to cite John Huss to appear personally at the court of Rome, to answer the accusations laid against him, of preaching both errors and heresies. Dr. Huss desired to be excused from a personal appearance, and was so greatly favored in Bohemia, that King Winceslaus, the queen, the nobility, and the university, desired the pope to dispense with such an appearance; as also that he would not suffer the kingdom of Bohemia to lie under the accusation of heresy, but permit them to preach the Gospel with freedom in their places of worship.

Three proctors appeared for Dr. Huss before Cardinal Colonna. They endeavored to excuse his absence, and said they were ready to answer in his behalf. But the cardinal declared Huss contumacious, and excommunicated him accordingly. The proctors appealed to the pope, and appointed four cardinals to examine the process: these commissioners confirmed the former sentence, and extended the excommunication not only to Huss but to all his friends and followers.

From this unjust sentence Huss appealed to a future Council, but without success; and, notwithstanding so severe a decree, and an expulsion in consequence from his church in Prague, he retired to Hussenitz, his native place, where he continued to promulgate his new doctrine, both from the pulpit and with the pen.

The letters which he wrote at this time were very numerous; and he compiled a treatise in which he maintained, that reading the books of Protestants could not be absolutely forbidden. He wrote in defence of Wickliffe's book on the Trinity; and boldly declared against the vices of the pope, the cardinals, and clergy, of those corrupt times. He wrote also many other books, all of which were penned with a strength of argument that greatly facilitated the spreading of his doctrines.

In the month of November, 1414, a general Council was assembled at Constance, in Germany, in order, as was pretended, for the sole purpose of determining a dispute then pending between three persons who contended for the papacy; but the real motive was to crush the progress of the Reformation.

John Huss was summoned to appear at this Council; and, to encourage him, the emperor sent him a safe-conduct: the civilities, and even reverence, which Huss met with on his journey were beyond imagination. The streets, and sometimes the very roads, were lined with people, whom respect, rather than curiosity, had brought together.

He was ushered into the town with great acclamations, and it may be said that he passed through Germany in a kind of triumph. He could not help expressing his surprise at the treatment he received: "I thought (said he) I had been an outcast. I now see my worst friends are in Bohemia."

As soon as Huss arrived at Constance, he immediately took logdings in a remote part of the city. A short time after his arrival, came one Stephen Paletz, who was employed by the clergy at Prague to manage the intended prosecution against him. Paletz was afterwards joined by Michael de Cassis, on the part of the court of Rome. These two declared themselves his accusers, and drew up a set of articles against him, which they presented to the pope and the prelates of the Council.

When it was known that he was in the city he was immediately arrested, and committed prisoner to a chamber in the palace. This violation of common law and justice was particularly noticed by one of Huss's friends, who urged the imperial safe-conduct; but the pope replied he never granted any safe-conduct, nor was he bound by that of the emperor.

While Huss was in confinement, the Council acted the part of inquisitors.

They condemned the doctrines of Wickliffe, and even ordered his remains to be dug up and burned to ashes; which orders were strictly complied with. In the meantime, the nobility of Bohemia and Poland strongly interceded for Huss; and so far prevailed as to prevent his being condemned unheard, which had been resolved on by the commissioners appointed to try him.

When he was brought before the Council, the articles exhibited against him were read: they were upwards of forty in number, and chiefly extracted from his writings.

John Huss's answer was this: "I did appeal unto the pope; who being dead, and the cause of my matter remaining undetermined, I appealed likewise unto his successor John XXIII: before whom when, by the space of two years, I could not be admitted by my advocates to defend my cause, I appealed unto the high judge Christ."

When John Huss had spoken these words, it was demanded of him whether he had received absolution of the pope or no? He answered, "No." Then again, whether it was lawful for him to appeal unto Christ or no? Whereunto John Huss answered: "Verily I do affirm here before you all, that there is no more just or effectual appeal, than that appeal which is made unto Christ, forasmuch as the law doth determine, that to appeal is no other thing than in a cause of grief or wrong done by an inferior judge, to implore and require aid at a higher Judge's hand. Who is then a higher Judge than Christ? Who, I say, can know or judge the matter more justly, or with more equity? when in Him there is found no deceit, neither can He be deceived; or, who can better help the miserable and oppressed than He?" While John Huss, with a devout and sober countenance, was speaking and pronouncing those words, he was derided and mocked by all the whole Council.

These excellent sentences were esteemed as so many expressions of treason, and tended to inflame his adversaries. Accordingly, the bishops appointed by the Council stripped him of his priestly garments, degraded him, put a paper miter on his head, on which was painted devils, with this inscription, "A ringleader of heretics." Which when he saw, he said: "My Lord Jesus Christ, for my sake, did wear a crown of thorns; why should not I then, for His sake, again wear this light crown, be it ever so ignominious? Truly I will do it, and that willingly." When it was set upon his head, the bishop said: "Now we commit thy soul unto the devil." "But I," said John Huss, lifting his eyes towards the heaven, "do commend into Thy hands, O Lord Jesus Christ! my spirit which Thou has redeemed."

When the chain was put about him at the stake, he said, with a smiling countenance, "My Lord Jesus Christ was bound with a harder chain than this for my sake, and why then should I be ashamed of this rusty one?"

When the fagots were piled up to his very neck, the duke of Bavaria was so officious as to desire him to abjure. "No, (said Huss I never preached any doctrine of an evil tendency; and what I taught with my lips I now seal with my blood." He then said to the executioner, "You are now going to burn a goose, (Huss signifying goose in the Bohemian language but in a century you will have a swan which you can neither roast nor boil." If he were prophetic, he must have meant Martin Luther, who shone about a hundred years after, and who had a swan for his arms.

The flames were now applied to the fagots, when our martyr sung a hymn with so loud and cheerful a voice that he was heard through all the cracklings of the combustibles, and the noise of the multitude. At length his voice was interrupted by the severity of the flames, which soon closed his existence.

Then, with great diligence, gathering the ashes together, they cast them into the river Rhine, that the least remnant of that man should not be left upon the earth, whose memory, notwithstanding, cannot be abolished out of the minds of the godly, neither by fire, neither by water, neither by any kind oof torment.

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Persecution of Jerome of Prague

This reformer, who was the companion of Dr. Huss, and may be said to be a co-martyr with him, was born at Prague, and educated in that university, where he particularly distinguished himself for his great abilities and learning. He likewise visited several other learned seminaries in Europe, particularly the universities of Paris, Heidelburg, Cologne and Oxford. At the latter place he became acquainted with the works of Wickliffe, and being a person of uncommon application, he translated many of them into his native language, having, with great pains, made himself master of the English tongue.

On his return to Prague, he professed himself an open favorer of Wickliffe, and finding that his doctrines had made considerable progress in Bohemia, and that Huss was the principal promoter of them, he became an assistant to him in the great work of reformation.

On the fourth of April, 1415, Jerome arrived at Constance, about three months before the death of Huss. He entered the town privately, and consulting with some of the leaders of his party, whom he found there, was easily convinced he could not be of any service to his friends.

Finding that his arrival in Constance was publicly known, and that the Council intended to seize him, he thought it most prudent to retire. Accordingly, the next day he went to Iberling, an imperial town, about a mile from Constance. From this place he wrote to the emperor, and proposed his readiness to appear before the Council, if he would give him a safe-conduct; but this was refused. He then applied to the Council, but met with an answer no less unfavorable than that from the emperor.

After this, he set out on his return to Bohemia. He had the precaution to take with him a certificate, signed by several of the Bohemian nobility, then at Constance, testifying that he had used all prudent means in his power to procure a hearing.

Jerome, however, did not thus escape. He was seized at Hirsaw by an officer belonging to the duke of Sultsbach, who, though unauthorized so to act, made little doubt of obtaining thanks from the Council for so acceptable a service.

The duke of Sultsbach, having Jerome now in his power, wrote to the Council for directions how to proceed. The Council, after expressing their obligations to the duke, desired him to send the prisoner immediately to Constance. The elector palatine met him on the way, and conducted him into the city, himself riding on horseback, with a numerous retinue, who led Jerome in fetters by a long chain; and immediately on his arrival he was committed to a loathsome dungeon.

Jerome was treated nearly in the same manner as Huss had been, only that he was much longer confined, and shifted from one prison to another. At length, being brought before the Council, he desired that he might plead his own cause, and exculpate himself: which being refused him, he broke out into the following exclamation:

"What barbarity is this! For three hundred and forty days have I been confined in a variety of prisons. There is not a misery, there is not a want, that I have not experienced. To my enemies you have allowed the fullest scope of accusation: to me you deny the least opportunity of defence. Not an hour will you now indulge me in preparing for my trial. You have swallowed the blackest calumnies against me. You have represented me as a heretic, without knowing my doctrine; as an enemy of the faith, before you knew what faith I professed: as a persecutor of priests before you could have an opportunity of understanding my sentiments on that head. You are a General Council: in you center all this world can communicate of gravity, wisdom, and sanctity: but still you are men, and men are seducible by appearances. The higher your character is for wisdom, the greater ought your care to be not to deviate into folly. The cause I now plead is not my own cause: it is the cause of men, it is the cause of Christians; it is a cause which is to affect the rights of posterity, however the experiment is to be made in my person."

This speech had not the least effect; Jerome was obliged to hear the charge read, which was reduced under the following heads: 1. That he was a derider of the papal dignity. 2. An opposer of the pope. 3. An enemy to the cardinals. 4. A persecutor of the prelates. 5. A hater of the Christian religion.

The trial of Jerome was brought on the third day after his accusation and witnesses were examined in support of the charge. The prisoner was prepared for his defence, which appears almost incredible, when we consider he had been three hundred and forty days shut up in loathsome prisons, deprived of daylight, and almost starved for want of common necessaries. But his spirit soared above these disadvantages, under which a man less animated would have sunk; nor was he more at a loss of quotations from the fathers and ancient authors than if he had been furnished with the finest library.

The most bigoted of the assembly were unwilling he should be heard, knowing what effect eloquence is apt to have on the minds of the most prejudiced. At length, however, it was carried by the majority that he should have liberty to proceed in his defence, which he began in such an exalted strain of moving elocution that the heart of obdurate zeal was seen to melt, and the mind of superstition seemed to admit a ray of conviction. He made an admirable distinction between evidence as resting upon facts, and as supported by malice and calumny. He laid before the assembly the whole tenor of his life and conduct. He observed that the greatest and most holy men had been known to differ in points of speculation, with a view to distinguish truth, not to keep it concealed. He expressed a noble contempt of all his enemies, who would have induced him to retract the cause of virtue and truth. He entered upon a high encomium of Huss; and declared he was ready to follow him in the glorious task of martyrdom. He then touched upon the most defensible doctrines of Wickliffe; and concluded with observing that it was far from his intention to advance anything against the state of the Church of God; that it was only against the abuse of the clergy he complained; and that he could not help saying, it was certainly impious that the patrimony of the Church, which was originally intended for the purpose of charity and universal benevolence, should be prostituted to the pride of the eye, in feasts, foppish vestments, and other reproaches to the name and profession of Christianity.

The trial being over, Jerome received the same sentence that had been passed upon his martyred countryman. In consequence of this, he was, in the usual style of popish affectation, delivered over to the civil power: but as he was a layman, he had not to undergo the ceremony of degradation. They had prepared a cap of paper painted with red devils, which being put upon his head, he said, "Our Lord Jesus Christ, when He suffered death for me a most miserable sinner, did wear a crown of thorns upon His head, and for His sake will I wear this cap."

Two days were allowed him in hopes that he would recant; in which time the cardinal of Florence used his utmost endeavors to bring him over. But they all proved ineffectual. Jerome was resolved to seal the doctrine with his blood; and he suffered death with the most distinguished magnanimity.

In going to the place of execution he sang several hymns, and when he came to the spot, which was the same where Huss had been burnt, he knelt down, and prayed fervently. He embraced the stake with great cheerfulness, and when they went behind him to set fire to the fagots, he said, "Come here, and kindle it before my eyes; for if I had been afraid of it, I had not come to this place." The fire being kindled, he sang a hymn, but was soon interrupted by the flames; and the last words he was heard to say these, "This soul in flames I offer Christ, to Thee."

The elegant Pogge, a learned gentleman of Florence, secretary to two popes, and a zealous but liberal Catholic, in a letter to Leonard Arotin, bore ample testimony of the extraordinary powers and virtues of Jerome whom he emphatically styles, A prodigious man!

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Persecution of Zisca

The real name of this zealous servant of Christ was John de Trocznow, that of Zisca is a Bohemian word, signifying one-eyed, as he had lost an eye. He was a native of Bohemia, of a good family and left the court of Winceslaus, to enter into the service of the king of Poland against the Teutonic knights. Having obtained a badge of honor and a purse of ducats for his gallantry, at the close of the war, he returned to the court of Winceslaus, to whom he boldly avowed the deep interest he took in the bloody affront offered to his majesty's subjects at Constance in the affair of Huss. Winceslaus lamented it was not in his power to revenge it; and from this moment Zisca is said to have formed the idea of asserting the religious liberties of his country. In the year 1418, the Council was dissolved, having done more mischief than good, and in the summer of that year a general meeting was held of the friends of religious reformation, at the castle of Wisgrade, who, conducted by Zisca, repaired to the emperor with arms in their hands, and offered to defend him against his enemies. The king bid them use their arms properly, and this stroke of policy first insured to Zisca the confidence of his party.

Winceslaus was succeeded by Sigismond, his brother, who rendered himself odious to the reformers; and removed all such as were obnoxious to his government. Zisca and his friends, upon this, immediately flew to arms, declared war against the emperor and the pope, and laid siege to Pilsen with 40,000 men. They soon became masters of the fortress, and in a short time all the southwest part of Bohemia submitted, which greatly increased the army of the reformers. The latter having taken the pass of Muldaw, after a severe conflict of five days and nights, the emperor became alarmed, and withdrew his troops from the confines of Turkey, to march them into Bohemia. At Berne in Moravia, he halted, and sent despatches to treat of peace, as a preliminary to which Zisca gave up Pilsen and all the fortresses he had taken. Sigismond proceeding in a manner that clearly manifested he acted on the Roman doctrine, that no faith was to be kept with heretics, and treating some of the authors of the late disturbances with severity, the alarm-bell of revolt was sounded from one end of Bohemia to the other. Zisca took the castle of Prague by the power of money, and on August 19, 1420, defeated the small army the emperor had hastily got together to oppose him. He next took Ausea by assault, and destroyed the town with a barbarity that disgraced the cause in which he fought.

Winter approaching, Zisca fortified his camp on a strong hill about forty miles from Prague, which he called Mount Tabor, whence he surprised a body of horse at midnight, and made a thousand men prisoners. Shortly after, the emperor obtained possession of the strong fortress of Prague, by the same means Zisca had before done: it was blockaded by the latter, and want began to threaten the emperor, who saw the necessity of a retreat.

Determined to make a desperate effort, Sigismond attacked the fortified camp of Zisca on Mount Tabor, and carried it with great slaughter. Many other fortresses also fell, and Zisca withdrew to a craggy hill, which he strongly fortified, and whence he so annoyed the emperor in his approaches against the town of Prague, that he found he must either abandon the siege or defeat his enemy. The marquis of Misnia was deputed to effect this with a large body of troops, but the event was fatal to the imperialists; they were defeated, and the emperor having lost nearly one third of his army, retreated from the siege of Prague, harassed in his rear by the enemy.

In the spring of 1421, Zisca commenced the campaign, as before, by destroying all the monasteries in his way. He laid siege to the castle of Wisgrade, and the emperor coming to relieve it, fell into a snare, was defeated with dreadful slaughter, and this important fortress was taken. Our general had now leisure to attend to the work of reformation, but he was much disgusted with the gross ignorance and superstition of the Bohemian clergy, who rendered themselves contemptible in the eyes of the whole army. When he saw any symptoms of uneasiness in the camp, he would spread alarm in order to divert them, and draw his men into action. In one of these expeditions, he encamped before the town of Rubi, and while pointing out the place for an assault, an arrow shot from the wall struck him in the eye. At Prague it was extracted, but, being barbed, it tore the eye out with it. A fever succeeded, and his life was with difficulty preserved. He was now totally blind, but still desirous of attending the army. The emperor, having summoned the states of the empire to assist him, resolved, with their assistance, to attack Zisca in the winter, when many of his troops departed until the return of spring.

The confederate princes undertook the siege of Soisin, but at the approach merely of the Bohemian general, they retreated. Sigismond nevertheless advanced with his formidable army, consisting of 15,000 Hungarian horse and 25,000 infantry, well equipped for a winter campaign. This army spread terror through all the east of Bohemia. Wherever Sigismond marched, the magistrates laid their keys at his feet, and were treated with severity or favor, according to their merits in his cause. Zisca, however, with speedy marches, approached, and the emperor resolved to try his fortune once more with that invincible chief. On the thirteenth of January, 1422, the two armies met on a spacious plain near Kremnitz. Zisca appeared in the center of his front line, guarded, or rather conducted, by a horseman on each side, armed with a pole-axe. His troops having sung a hymn, with a determined coolness drew their swords, and waited for a signal. When his officers had informed him that the ranks were all well closed, he waved his sabre round his head, which was the sign of battle.

This battle is described as a most awful sight. The extent of the plain was one continued scene of disorder. The imperial army fled towards the confines of Moravia, the Taborites, without intermission, galling their rear. The river Igla, then frozen opposed their flight. The enemy pressing furiously, many of the infantry and in a manner the whole body of the cavalry, attempted the river. The ice gave way, and not fewer than two thousand were swallowed up in the water. Zisca now returned to Tabor, laden with all the spoils and trophies which the most complete victory could give.

Zisca now began again to pay attention to the Reformation; he forbid all the prayers for the dead, images, sacerdotal vestments, fasts, and festivals. Priests were to be preferred according to their merits, and no one to be persecuted for religious opinions. In everything Zisca consulted the liberal minded, and did nothing without general concurrence. An alarming disagreement now arose at Prague between the magistrates who were Calixtans, or receivers of the Sacraments in both kinds, and the Taborites, nine of the chiefs of whom were privately arraigned, and put to death. The populace, enraged, sacrificed the magistrates, and the affair terminated without any particular consequence. The Calixtans having sunk into contempt, Zisca was solicited to assume the crown of Bohemia; but this he nobly refused, and prepared for the next campaign, in which Sigismond resolved to make his last effort. While the marquis of Misnia penetrated into Upper Saxony, the emperor proposed to enter Moravia, on the side of Hungary. Before the marquis had taken the field, Zisca sat down before the strong town of Aussig, situated on the Elbe. The marquis flew to its relief with a superior army, and, after an obstinate engagement, was totally defeated and Aussig capitulated. Zisca then went to the assistance of Procop, a young general whom he had appointed to keep Sigismond in check, and whom he compelled to abandon the siege of Pernitz, after laying eight weeks before it.

Zisca, willing to give his troops some respite from fatigue, now entered Prague, hoping his presence would quell any uneasiness that might remain after the late disturbance: but he was suddenly attacked by the people; and he and his troop having beaten off the citizens, effected a retreat to his army, whom he acquainted with the treacherous conduct of the Calixtans. Every effort of address was necessary to appease their vengeful animosity, and at night, in a private interview between Roquesan, an ecclesiastic of great eminence in Prague, and Zisca, the latter became reconciled, and the intended hostilities were done away.

Mutually tired of the war, Sigismond sent to Zisca, requesting him to sheath his sword, and name his conditions. A place of congress being appointed, Zisca, with his chief officers, set out to meet the emperor. Compelled to pass through a part of the country where the plague raged, he was seized with it at the castle of Briscaw, and departed this life, October 6, 1424. Like Moses, he died in view of the completion of his labors, and was buried in the great Church of Czaslow, in Bohemia, where a monument is erected to his memory, with this inscription on it-"Here lies John Zisca, who, having defended his country against the encroachments of papal tyranny, rests in this hallowed place, in despite of the pope."

After the death of Zisca, Procop was defeated, and fell with the liberties of his country.

After the death of Huss and Jerome, the pope, in conjunction with the Council of Constance, ordered the Roman clergy everywhere to excommunicate such as adopted their opinions, or commiserated their fate.

These orders occasioned great contentions between the papists and reformed Bohemians, which was the cause of a violent persecution against the latter. At Prague, the persecution was extremely severe, until, at length, the reformed being driven to desperation, armed themselves, attacked the senate-house, and threw twelve senators, with the speaker, out of the senate-house windows, whose bodies fell upon spears, which were held up by others of the reformed in the street, to receive them.

Being informed of these proceedings, the pope came to Florence, and publicly excommunicated the reformed Bohemians, exciting the emperor of Germany, and all kings, princes, dukes, etc., to take up arms, in order to extirpate the whole race; and promising, by way of encouragement, full remission of all sins whatever, to the most wicked person, if he did but kill one Bohemian Protestant.

This occasioned a bloody war; for several popish princes undertook the extirpation, or at least expulsion, of the proscribed people; and the Bohemians, arming themselves, prepared to repel force by force, in the most vigorous and effectual manner. The popish army prevailing against the Protestant forces at the battle of Cuttenburgh, the prisoners of the reformed were taken to three deep mines near that town, and several hundreds were cruelly thrown into each, where they miserably perished.

A merchant of Prague, going to Breslau, in Silesia, happened to lodge in the same inn with several priests. Entering into conversation upon the subject of religious controversy, he passed many encomiums upon the martyred John Huss, and his doctrines. The priests taking umbrage at this, laid an information against him the next morning, and he was committed to prison as a heretic. Many endeavors were used to persuade him to embrace the Roman Catholic faith, but he remained steadfast to the pure doctrines of the reformed Church. Soon after his imprisonment, a student of the university was committed to the same jail; when, being permitted to converse with the merchant, they mutually comforted each other. On the day appointed for execution, when the jailer began to fasten ropes to their feet, by which they were to be dragged through the streets, the student appeared quite terrified, and offered to abjure his faith, and turn Roman Catholic if he might be saved. The offer was accepted, his abjuration was taken by a priest, and he was set at liberty. A priest applying to the merchant to follow the example of the student, he nobly said, "Lose no time in hopes of my recantation, your expectations will be vain; I sincerely pity that poor wretch, who has miserably sacrificed his soul for a few more uncertain years of a troublesome life; and, so far from having the least idea of following his example, I glory in the very thoughts of dying for the sake of Christ." On hearing these words, the priest ordered the executioner to proceed, and the merchant being drawn through the city was brought to the place of execution, and there burnt.

Pichel, a bigoted popish magistrate, apprehended twenty-four Protestants, among whom was his daughter's husband. As they all owned they were of the reformed religion, he indiscriminately condemned them to be drowned in the river Abbis. On the day appointed for the execution, a great concourse of people attended, among whom was Pichel's daughter. This worthy wife threw herself at her father's feet, bedewed them with tears, and in the most pathetic manner, implored him to commisserate her sorrow, and pardon her husband. The obdurate magistrate sternly replied, "Intercede not for him, child, he is a heretic, a vile heretic." To which she nobly answered, "Whatever his faults may be, or however his opinions may differ from yours, he is still my husband, a name which, at a time like this, should alone employ my whole consideration." Pichel flew into a violent passion and said, "You are mad! cannot you, after the death of this, have a much worthier husband?" "No, sir, (replied she) my affections are fixed upon this, and death itself shall not dissolve my marriage vow." Pichel, however, continued inflexible, and ordered the prisoners to be tied with their hands and feet behind them, and in that manner be thrown into the river. As soon as this was put into execution, the young lady watched her opportunity, leaped into the waves, and embracing the body of her husband, both sank together into one watery grave. An uncommon instance of conjugal love in a wife, and of an inviolable attachment to, and personal affection for, her husband.

tob

 

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Part II

The emperor Ferdinand, whose hatred to the Bohemian Protestants was without bounds, not thinking he had sufficiently oppressed them, instituted a high court of reformers, upon the plan of the Inquisition, with this difference, that the reformers were to remove from place to place, and always to be attended by a body of troops.

These reformers consisted chiefly of Jesuits, and from their decision, there was no appeal, by which it may be easily conjectured, that it was a dreadful tribunal indeed.

This bloody court, attended by a body of troops, made the tour of Bohemia, in which they seldom examined or saw a prisoner, suffering the soldiers to murder the Protestants as they pleased, and then to make a report of the matter to them afterward.

The first victim of their cruelty was an aged minister, whom they killed as he lay sick in his bed; the next day they robbed and murdered another, and soon after shot a third, as he was preaching in his pulpit.

A nobleman and clergyman, who resided in a Protestant village, hearing of the approach of the high court of reformers and the troops, fled from the place, and secreted themselves. The soldiers, however, on their arrival, seized upon a schoolmaster, asked him where the lord of that place and the minister were concealed, and where they had hidden their treasures. The schoolmaster replied that he could not answer either of the questions. They then stripped him naked, bound him with cords, and beat him most unmercifully with cudgels. This cruelty not extorting any confession from him, they scorched him in various parts of his body; when, to gain a respite from his torments, he promised to show them where the treasures were hid. The soldiers gave ear to this with pleasure, and the schoolmaster led them to a ditch full of stones, saying, "Beneath these stones are the treasures ye seek for." Eager after money, they went to work, and soon removed those stones, but not finding what they sought after, they beat the schoolmaster to death, buried him in the ditch, and covered him with the very stones he had made them remove.

Some of the soldiers ravished the daughters of a worthy Protestant before his face, and then tortured him to death. A minister and his wife they tied back to back and burnt. Another minister they hung upon a cross beam, and making a fire under him, broiled him to death. A gentleman they hacked into small pieces, and they filled a young man's mouth with gunpowder, and setting fire to it, blew his head to pieces.

As their principal rage was directed against the clergy, they took a pious Protestant minister, and tormenting him daily for a month together, in the following manner, making their cruelty regular, systematic, and progressive.

They placed him amidst them, and made him the subject of their derision and mockery, during a whole day's entertainment, trying to exhaust his patience, but in vain, for he bore the whole with true Christian fortitude. They spit in his face, pulled his nose, and pinched him in most parts of his body. He was hunted like a wild beast, until ready to expire with fatigue. They made him run the gauntlet between two ranks of them, each striking him with a twig. He was beat with their fists. He was beat with ropes. They scourged him with wires. He was beat with cudgels. They tied him up by the heels with his head downwards, until the blood started out of his nose, mouth, etc. They hung him by the right arm until it was dislocated, and then had it set again. The same was repeated with his left arm. Burning papers dipped in oil were placed between his fingers and toes. His flesh was torn with red-hot pincers. He was put to the rack. They pulled off the nails of his right hand. The same repeated with his left hand. He was bastinadoed on his feet. A slit was made in his right ear. The same repeated on his left ear. His nose was slit. They whipped him through the town upon an ass. They made several incisions in his flesh. They pulled off the toe nails of his right foot. The same they repeated with his left foot. He was tied up by the loins, and suspended for a considerable time. The teeth of his upper jaw were pulled out. The same was repeated with his lower jaw. Boiling lead was poured upon his fingers. The same was repeated with his toes. A knotted cord was twisted about his forehead in such a manner as to force out his eyes.

During the whole of these horrid cruelties, particular care was taken that his wounds should not mortify, and not to injure him mortally until the last day, when the forcing out of his eyes proved his death.

Innumerable were the other murders and depredations committed by those unfeeling brutes, and shocking to humanity were the cruelties which they inflicted on the poor Bohemian Protestants. The winter being far advanced, however, the high court of reformers, with their infernal band of military ruffians, thought proper to return to Prague; but on their way, meeting with a Protestant pastor, they could not resist the temptation of feasting their barbarous eyes with a new kind of cruelty, which had just suggested itself to the diabolical imagination of one of the soldiers. This was to strip the minister naked, and alternately to cover him with ice and burning coals. This novel mode of tormenting a fellow creature was immediately put into practice, and the unhappy victim expired beneath the torments, which seemed to delight his inhuman persecutors.

A secret order was soon after issued by the emperor, for apprehending all noblemen and gentlemen, who had been principally concerned in supporting the Protestant cause, and in nominating Frederic elector Palatine of the Rhine, to be king of Bohemia. These, to the number of fifty, were apprehended in one night, and at one hour, and brought from the places where they were taken, to the castle of Prague, and the estates of those who were absent from the kingdom were confiscated, themselves were made outlaws, and their names fixed upon a gallows, as marks of public ignominy.

The high court of reformers then proceeded to try the fifty, who had been apprehended, and two apostate Protestants were appointed to examine them. These examinants asked a great number of unnecessary and impertinent questions, which so exasperated one of the noblemen, who was naturally of a warm temper, that he exclaimed, opening his breast at the same time, "Cut here, search my heart, you shall find nothing but the love of religion and liberty; those were the motives for which I drew my sword, and for those I am willing to suffer death."

As none of the prisoners would change their religion, or acknowledge they had been in error, they were all pronounced guilty; but the sentence was referred to the emperor. When that monarch had read their names, and an account of the respective accusations against them, he passed judgment on all, but in a different manner, as his sentences were of four kinds, viz. death, banishment, imprisonment for life, and imprisonment during pleasure.

Twenty being ordered for execution, were informed they might send for Jesuits, monks, or friars, to prepare for the awful change they were to undergo; but that no Protestants should be permitted to come near them. This proposal they rejected, and strove all they could to comfort and cheer each other upon the solemn occasion.

On the morning of the day appointed for the execution, a cannon was fired as a signal to bring the prisoners from the castle to the principal market place, in which scaffolds were erected, and a body of troops were drawn up to attend the tragic scene.

The prisoners left the castle with as much cheerfulness as if they had been going to an agreeable entertainment, instead of a violent death.

Exclusive of soldiers, Jesuits, priests, executioners, attendants, etc., a prodigious concourse of people attended, to see the exit of these devoted martyrs, who were executed in the following order.

tob

 

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Part III

Lord Schilik was about fifty years of age, and was possessed of great natural and acquired abilities. When he was told he was to be quartered, and his parts scattered in different places, he smiled with great serenity, saying, "The loss of a sepulchre is but a trifling consideration." A gentleman who stood by, crying, "Courage, my lord!" he replied, "I have God's favor, which is sufficient to inspire any one with courage: the fear of death does not trouble me; formerly I have faced him in fields of battle to oppose Antichrist; and now dare face him on a scaffold, for the sake of Christ." Having said a short prayer, he told the executioner he was ready. He cut off his right hand and his head, and then quartered him. His hand and his head were placed upon the high tower of Prague, and his quarters distributed in different parts of the city.

Lord Viscount Winceslaus, who had attained the age of seventy years, was equally respectable for learning, piety, and hospitality. His temper was so remarkably patient that when his house was broken open, his property seized, and his estates confiscated, he only said, with great composure, "The Lord hath given, and the Lord hath taken away." Being asked why he could engage in so dangerous a cause as that of attempting to support the elector Palatine Frederic against the power of the emperor, he replied, "I acted strictly according to the dictates of my conscience, and, to this day, deem him my king. I am now full of years, and wish to lay down life, that I may not be a witness of the further evils which are to attend my country. You have long thirsted for my blood, take it, for God will be my avenger." Then approaching the block, he stroked his long, grey beard, and said, "Venerable hairs, the greater honor now attends ye, a crown of martyrdom is your portion." Then laying down his head, it was severed from his body at one stroke, and placed upon a pole in a conspicuous part of the city.

Lord Harant was a man of good sense, great piety, and much experience gained by travel, as he had visited the principal places in Europe, Asia, and Africa. Hence he was free from national prejudices and had collected much knowledge.

The accusations against this nobleman, were, his being a Protestant, and having taken an oath of allegiance to Frederic, elector Palatine of the Rhine, as king of Bohemia. When he came upon the scaffold he said, "I have travelled through many countries, and traversed various barbarous nations, yet never found so much cruelty as at home. I have escaped innumerable perils both by sea and land, and surmounted inconceivable difficulties, to suffer innocently in my native place. My blood is likewise sought by those for whom I, and my forefathers, have hazarded our estates; but, Almighty God! forgive them, for they know not what they do." He then went to the block, kneeled down, and exclaimed with great energy, "Into Thy hands, O Lord! I commend my spirit; in Thee have I always trusted; receive me, therefore, my blessed Redeemer." The fatal stroke was then given, and a period put to the temporary pains of this life.

Lord Frederic de Bile suffered as a Protestant, and a promoter of the late war; he met his fate with serenity, and only said he wished well to the friends whom he left behind, forgave the enemies who caused his death, denied the authority of the emperor in that country, acknowledged Frederic to be the only true king of Bohemia, and hoped for salvation in the merits of his blessed Redeemer.

Lord Henry Otto, when he first came upon the scaffold, seemed greatly confounded, and said, with some asperity, as if addressing himself to the emperor, "Thou tyrant Ferdinand, your throne is established in blood; but if you will kill my body, and disperse my members, they shall still rise up in judgment against you." He then was silent, and having walked about for some time, seemed to recover his fortitude, and growing calm, said to a gentleman who stood near, "I was, a few minutes since, greatly discomposed, but now I feel my spirits revive; God be praised for affording me such comfort; death no longer appears as the king of terrors, but seems to invite me to participate of some unknown joys." Kneeling before the block, he said, "Almighty God! to Thee I commend my soul, receive it for the sake of Christ, and admit it to the glory of Thy presence." The executioner put this nobleman to considerable pain, by making several strokes before he severed the head from the body.

The earl of Rugenia was distinguished for his superior abilities, and unaffected piety. On the scaffold he said, "We who drew our swords fought only to preserve the liberties of the people, and to keep our consciences sacred: as we were overcome, I am better pleased at the sentence of death, than if the emperor had given me life; for I find that it pleases God to have his truth defended, not by our swords, but by our blood." He then went boldly to the block, saying, "I shall now be speedily with Christ," and received the crown of martyrdom with great courage.

Sir Gaspar Kaplitz was eighty-six years of age. When he came to the place of execution, he addressed the principal officer thus: "Behold a miserable ancient man, who hath often entreated God to take him out of this wicked world, but could not until now obtain his desire, for God reserved me until these years to be a spectacle to the world, and a sacrifice to himself; therefore God's will be done." One of the officers told him, in consideration of his great age, that if he would only ask pardon, he would immediately receive it. "Ask pardon, (exclaimed he) I will ask pardon of God, whom I have frequently offended; but not of the emperor, to whom I never gave any offence; should I sue for pardon, it might be justly suspected I had committed some crime for which I deserved this condemnation. No, no, as I die innocent, and with a clear conscience, I would not be separated from this noble company of martyrs:" so saying, he cheerfully resigned his neck to the block.

Procopius Dorzecki on the scaffold said, "We are now under the emperor's judgment; but in time he shall be judged, and we shall appear as witnesses against him." Then taking a gold medal from his neck, which was struck when the elector Frederic was crowned king of Bohemia, he presented it to one of the officers, at the same time uttering these words, "As a dying man, I request, if ever King Frederic is restored to the throne of Bohemia, that you will give him this medal. Tell him, for his sake, I wore it until death, and that now I willingly lay down my life for God and my king." He then cheerfully laid down his head and submitted to the fatal blow.

Dionysius Servius was brought up a Roman Catholic, but had embraced the reformed religion for some years. When upon the scaffold the Jesuits used their utmost endeavors to make him recant, and return to his former faith, but he paid not the least attention to their exhortations. Kneeling down he said, "They may destroy my body, but cannot injure my soul, that I commend to my Redeemer"; and then patiently submitted to martyrdom, being at that time fifty-six years of age.

Valentine Cockan, was a person of considerable fortune and eminence, perfectly pious and honest, but of trifling abilities; yet his imagination seemed to grow bright, and his faculties to improve on death's approach, as if the impending danger refined the understanding. Just before he was beheaded, he expressed himself with such eloquence, energy, and precision as greatly amazed those who knew his former deficiency in point of capacity.

Tobias Steffick was remarkable for his affability and serenity of temper.

He was perfectly resigned to his fate, and a few minutes before his death spoke in this singular manner, "I have received, during the whole course of my life, many favors from God; ought I not therefore cheerfully to take one bitter cup, when He thinks proper to present it? Or rather, ought I not to rejoice that it is his will I should give up a corrupted life for that of immortality!"

Dr. Jessenius, an able student of physic, was accused of having spoken disrespectful words of the emperor, of treason in swearing allegiance to the elector Frederic, and of heresy in being a Protestant. For the first accusation he had his tongue cut out; for the second he was beheaded; and for the third, and last, he was quartered, and the respective parts exposed on poles.

Christopher Chober, as soon as he stepped upon the scaffold said, "I come in the name of God, to die for His glory; I have fought the good fight, and finished my course; so, executioner, do your office." The executioner obeyed, and he instantly received the crown of martyrdom.

No person ever lived more respected or died more lamented than John Shultis. The only words he spoke, before receiving the fatal stroke, were, "The righteous seem to die in the eyes of fools, but they only go to rest. Lord Jesus! Thou hast promised that those who come to Thee shall not be cast off. Behold, I am come; look on me, pity me, pardon my sins, and receive my soul."

Maximilian Hostialick was famed for his learning, piety, and humanity.

When he first came on the scaffold, he seemed exceedingly terrified at the approach of death. The officer taking notice of his agitation, Hostialick said, "Ah! sir, now the sins of my youth crowd upon my mind, but I hope God will enlighten me, lest I sleep the sleep of death and lest mine enemies say we have prevailed." Soon after he said, "I hope my repentance is sincere, and will be accepted, in which case the blood of Christ will wash me from my crimes." He then told the officer he should repeat the Song of Simeon; at the conclusion of which the executioner might do his duty. He accordingly, said, "Lord, now lettest Thou Thy servant depart in peace, according to Thy word: For mine eyes have seen Thy salvation;" at which words his head was struck off at one blow.

When John Kutnaur came to the place of execution, a Jesuit said to him, "Embrace the Roman Catholic faith, which alone can save and arm you against the terrors of death." To which he replied, "Your superstitious faith I abhor, it leads to perdition, and I wish for no other arms against the terrors of death than a good conscience." The Jesuit turned away, saying, sarcastically, "The Protestants are impenetrable rocks." "You are mistaken," said Kutnaur, "it is Christ that is the Rock, and we are firmly fixed upon Him."

This person not being born independent, but having acquired a fortune by a mechanical employment, was ordered to be hanged. Just before he was turned off, he said, "I die, not for having committed any crime, but for following the dictates of my own conscience, and defending my country and religion."

Simeon Sussickey was father-in-law to Kutnaur, and like him, was ordered to be executed on a gallows. He went cheerfully to death, and appeared impatient to be executed, saying, "Every moment delays me from entering into the Kingdom of Christ."

Nathaniel Wodnianskey was hanged for having supported the Protestant cause, and the election of Frederic to the crown of Bohemia. At the gallows, the Jesuits did all in their power to induce him to renounce his faith. Finding their endeavors ineffectual, one of them said, "If you will not adjure your heresy, at least repent of your rebellion?" To which Wodnianskey replied, "You take away our lives under a pretended charge of rebellion; and, not content with that, seek to destroy our souls; glut yourselves with blood, and be satisfied; but tamper not with our consciences."

Wodnianskey's own son then approached the gallows, and said to his father, "Sir, if life should be offered to you on condition of apostasy, I entreat you to remember Christ, and reject such pernicious overtures." To this the father replied, "It is very acceptable, my son, to be exhorted to constancy by you; but suspect me not; rather endeavor to confirm in their faith your brothers, sisters, and children, and teach them to imitate that constancy of which I shall leave them an example." He had so sooner concluded these words than he was turned off, receiving the crown of martyrdom with great fortitude.

Winceslaus Gisbitzkey, during his whole confinement, had great hopes of life given him, which made his friends fear for the safety of his soul. He, however, continued steadfast in his faith, prayed fervently at the gallows, and met his fate with singular resignation.

Martin Foster was an ancient cripple; the accusations against whom were, being charitable to heretics, and lending money to the elector Frederic. His great wealth, however, seemed to have been his principal crime; and that he might be plundered of his treasures was the occasion of his being ranked in this illustrious list of martyrs.

tob

 

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CHAPTER 9

An Account of the Life and Persecutions of Martin Luther

This illustrious German divine and reformer of the Church was the son of John Luther and Margaret Ziegler, and born at Isleben, a town of Saxony, in the county of Mansfield, November 10, 1483. His father's extraction and condition were originally but mean, and his occupation that of a miner; it is probable, however, that by his application and industry he improved the fortunes of his family, as he afterward became a magistrate of rank and dignity. Luther was early initiated into letters, and at the age of thirteen was sent to school at Magdeburg, and thence to Eisenach, in Thuringia, where he remained four years, producing the early indications of his future eminence.

In 1501 he was sent to the University of Erfurt, where he went through the usual courses of logic and philosophy. When twenty, he took a master's degree, and then lectured on Aristotle's physics, ethics, and other parts of philosophy. Afterward, at the instigation of his parents, he turned himself to the civil law, with a view of advancing himself to the bar, but was diverted from this pursuit by the following accident. Walking out into the fields one day, he was struck by lightning so as to fall to the ground, while a companion was killed by his side; and this affected him so sensibly, that, without communicating his purpose to any of his friends, he withdrew himself from the world, and retired into the order of the hermits of St. Augustine.

Here he employed himself in reading St. Augustine and the schoolmen; but in turning over the leaves of the library, he accidentally found a copy of the Latin Bible, which he had never seen before. This raised his curiosity to a high degree: he read it over very greedily, and was amazed to find what a small portion of the Scriptures was rehearsed to the people.

He made his profession in the monastery of Erfurt, after he had been a novice one year; and he took priest's orders, and celebrated his first Mass in 1507. The year after, he was removed from the convent of Erfurt to the University of Wittenberg; for this university being just founded, nothing was thought more likely to bring it into immediate repute and credit, than the authority and presence of a man so celebrated, for his great parts and learning, as Luther.

In this University of Erfurt, there was a certain aged man in the convent of the Augustines with whom Luther, being then of the same order, a friar Augustine, had conference upon divers things, especially touching remission of sins; which article the said aged father opened unto Luther; declaring that God's express commandment is that every man should particularly believe his sins to be forgiven him in Christ: and further said that this interpretation was confirmed by St. Bernard: "This is the testimony that the Holy Ghost giveth thee in thy heart, saying, thy sins are forgiven thee. For this is the opinion of the apostle, that man is freely justified by faith."

By these words Luther was not only strengthened, but was also instructed of the full meaning of St. Paul, who repeateth so many times this sentence, "We are justified by faith." And having read the expositions of many upon this place, he then perceived, as well by the discourse of the old man, as by the comfort he received in his spirit, the vanity of those interpretations, which he had read before, of the schoolmen. And so, by little and little, reading and comparing the sayings and examples of the prophets and apostles, with continual invocation of God, and the excitation of faith by force of prayer, he perceived that doctrine most evidently. Thus continued he his study at Erfurt the space of four years in the convent of the Augustines.

In 1512, seven convents of his order having a quarrel with their vicar-general, Luther was chosen to go to Rome to maintain their cause. At Rome he saw the pope and the court, and had an opportunity of observing also the manners of the clergy, whose hasty, superficial, and impious way of celebrating Mass, he has severely noted. As soon as he had adjusted the dispute which was the business of his journey, he returned to Wittenberg, and was created doctor of divinity, at the expense of Frederic, elector of Saxony; who had often heard him preach, was perfectly acquainted with his merit, and reverenced him highly.

He continued in the University of Wittenberg, where, as professor of divinity, he employed himself in the business of his calling. Here then he began in the most earnest manner to read lectures upon the sacred books: he explained the Epistle to the Romans, and the Psalms, which he cleared up and illustrated in a manner so entirely new, and so different from what had been pursued by former commentators, that "there seemed, after a long and dark night, a new day to arise, in the judgment of all pious and prudent men."

Luther diligently reduced the minds of men to the Son of God: as John the Baptist demonstrated the Lamb of God that took away the sins of the world, even so Luther, shining in the Church as the bright daylight after a long and dark night, expressly showed that sins are freely remitted for the love of the Son of God, and that we ought faithfully to embrace this bountiful gift.

His life was correspondent to his profession; and it plainly appeared that his words were no lip-labor, but proceeded from the very heart. This admiration of his holy life much allured the hearts of his auditors.

The better to qualify himself for the task he had undertaken, he had applied himself attentively to the Greek and Hebrew languages; and in this manner was he employed, when the general indulgences were published in 1517.

Leo X who succeeded Julius II in March, 1513, formed a design of building the magnificent Church of St. Peter's at Rome, which was, indeed, begun by Julius, but still required very large sums to be finished. Leo, therefore, in 1517 published general indulgences throughout all Europe, in favor of those who contribute any sum to the building of St. Peter's; and appointed persons in different countries to preach up these indulgences, and to receive money for them. These strange proceedings gave vast offence at Wittenberg, and particularly inflamed the pious zeal of Luther; who, being naturally warm and active, and in the present case unable to contain himself, was determined to declare against them at all adventures.

Upon the eve of All-saints, therefore, in 1517, he publicly fixed up, at the church next to the castle of that town, a thesis upon indulgences; in the beginning of which he challenged any one to oppose it either by writing or disputation. Luther's propositions about indulgences were no sooner published, than Tetzel, the Dominican friar, and commissioner for selling them, maintained and published at Frankfort, a thesis, containing a set of propositions directly contrary to them. He did more; he stirred up the clergy of his order against Luther; anathematized him from the pulpit, as a most damnable heretic; and burnt his thesis publicly at Frankfort. Tetzel's thesis was also burnt, in return, by the Lutherans at Wittenberg; but Luther himself disowned having had any hand in that procedure.

In 1518, Luther, though dissuaded from it by his friends, yet, to show obedience to authority, went to the monastery of St. Augustine, at Heidelberg, while the chapter was held; and here maintained, April 26, a dispute concerning "justification by faith"; which Bucer, who was present at, took down in writing, and afterward communicated to Beatus Rhenanus, not without the highest commendations.

In the meantime, the zeal of his adversaries grew every day more and more active against him; and he was at length accused to Leo X as a heretic. As soon as he returned therefore from Heidelberg, he wrote a letter to that pope, in the most submissive terms; and sent him, at the same time, an explication of his propositions about indulgences. This letter is dated on Trinity Sunday, 1518, and was accompanied with a protestation, wherein he declared, that he did not pretend to advance or defend anything contrary to the Holy Scriptures, or to the doctrine of the fathers, received and observed by the Church of Rome, or to the canons and decretals of the popes: nevertheless, he thought he had the liberty either to approve or disapprove the opinions of St. Thomas, Bonaventure, and other schoolmen and canonists, which are not grounded upon any text.

The emperor Maximilian was equally solicitous, with the pope about putting a stop to the propagation of Luther's opinions in Saxony; troublesome both to the Church and empire. Maximilian, therefore, applied to Leo, in a letter dated August 5, 1518, and begged him to forbid, by his authority, these useless, rash, and dangerous disputes; assuring him also that he would strictly execute in the empire whatever his holiness should enjoin.

In the meantime Luther, as soon as he understood what was transacting about him at Rome, used all imaginable means to prevent his being carried thither, and to obtain a hearing of his cause in Germany. The elector was also against Luther's going to Rome, and desired of Cardinal Cajetan, that he might be heard before him, as the pope's legate in Germany. Upon these addresses, the pope consented that the cause should be tried before Cardinal Cajetan, to whom he had given power to decide it.

Luther, therefore, set off immediately for Augsburg, and carried with him letters from the elector. He arrived here in October, 1518, and, upon an assurance of his safety, was admitted into the cardinal's presence. But Luther was soon convinced that he had more to fear from the cardinal's power than from disputations of any kind; and, therefore, apprehensive of being seized if he did not submit, withdrew from Augsburg upon the twentieth. But, before his departure, he published a formal appeal to the pope, and finding himself protected by the elector, continued to teach the same doctrines at Wittenberg, and sent a challenge to all the inquisitors to come and dispute with him.

As to Luther, Miltitius, the pope's chamberlain, had orders to require the elector to oblige him to retract, or to deny him his protection: but things were not now to be carried with so high a hand, Luther's credit being too firmly established. Besides, the emperor Maximilian happened to die upon the twelfth of this month, whose death greatly altered the face of affairs, and made the elector more able to determine Luther's fate. Miltitius thought it best, therefore, to try what could be done by fair and gentle means, and to that end came to some conference with Luther.

During all these treaties, the doctrine of Luther spread, and prevailed greatly; and he himself received great encouragement at home and abroad. The Bohemians about this time sent him a book of the celebrated John Huss, who had fallen a martyr in the work of reformation; and also letters, in which they exhorted him to constancy and perseverance, owning that the divinity which he taught was the pure, sound, and orthodox divinity. Many great and learned men had joined themselves to him.

tob

 

[turnorburn]

Part II

In 1519, he had a famous dispute at Leipsic with John Eccius. But this dispute ended at length like all others, the parties not the least nearer in opinion, but more at enmity with each other's persons.

About the end of this year, Luther published a book, in which he contended for the Communion being celebrated in both kinds; which was condemned by the bishop of Misnia, January 24, 1520.

While Luther was laboring to excuse himself to the new emperor and the bishops of Germany, Eccius had gone to Rome, to solicit his condemnation; which, it may easily be conceived, was now become not difficult to be attained. Indeed the continual importunities of Luther's adversaries with Leo, caused him at length to publish a formal condemnation of him, and he did so accordingly, in a bull, dated June 15, 1520. This was carried into Germany, and published there by Eccius, who had solicited it at Rome; and who, together with Jerome Alexander, a person eminent for his learning and eloquence, was intrusted by the pope with the execution of it. In the meantime, Charles V of Spain, after he had set things to rights in the Low Countries, went into Germany, and was crowned emperor, October the twenty-first at Aix-la-Chapelle.

Martin Luther, after he had been first accused at Rome upon Maunday Thursday by the pope's censure, shortly after Easter speedeth his journey toward Worms, where the said Luther, appearing before the emperor and all the states of Germany, constantly stuck to the truth, defended himself, and answered his adversaries.

Luther was lodged, well entertained, and visited by many earls, barons, knights of the order, gentlemen, priests, and the commonalty, who frequented his lodging until night.

He came, contrary to the expectation of many, as well adversaries as others. His friends deliberated together, and many persuaded him not to adventure himself to such a present danger, considering how these beginnings answered not the faith of promise made. Who, when he had heard their whole persuasion and advice, answered in this wise: "As touching me, since I am sent for, I am resolved and certainly determined to enter Worms, in the name of our Lord Jesus Christ; yea, although I knew there were as many devils to resist me as there are tiles to cover the houses in Worms."

The next day, the herald brought him from his lodging to the emperor's court, where he abode until six o'clock, for that the princes were occupied in grave consultations; abiding there, and being environed with a great number of people, and almost smothered for the press that was there. Then after, when the princes were set, and Luther entered, Eccius, the official, spake in this manner: "Answer now to the Emperor's demand. Wilt thout maintain all thy books which thou hast acknowledged, or revoke any part of them, and submit thyself?"

Martin Luther answered modestly and lowly, and yet not without some stoutness of stomach, and Christian constancy. "Considering your sovereign majesty, and your honors, require a plain answer; this I say and profess as resolutely as I may, without doubting or sophistication, that if I be not convinced by testimonies of the Scriptures (for I believe not the pope, neither his general Councils, which have erred many times, and have been contrary to themselves), my conscience is so bound and captivated in these Scriptures and the Word of God, that I will not, nor may not revoke any manner of thing; considering it is not godly or lawful to do anything against conscience. Hereupon I stand and rest: I have not what else to say. God have mercy upon me!"

The princes consulted together upon this answer given by Luther; and when they had diligently examined the same, the prolucutor began to repel him thus:

"The Emperor's majesty requireth of thee a simple answer, either negative or affirmative, whether thou mindest to defend all thy works as Christian, or no?"

Then Luther, turning to the emperor and the nobles, besought them not to force or compel him to yield against his conscience, confirmed with the Holy Scriptures, without manifest arguments alleged to the contrary by his adversaries. "I am tied by the Scriptures."

Before the Diet of Worms was dissolved, Charves V caused an edict to be drawn up, which was dated the eighth of May, and decreed that Martin Luther be, agreeably to the sentence of the pope, henceforward looked upon as a member separated from the Church, a schismatic, and an obstinate and notorious heretic. While the bull of Leo X executed by Charles V was thundering throughout the empire, Luther was safely shut up in the castle of Wittenberg; but weary at length of his retirement, he appeared publicly again at Wittenberg, March 6, 1522, after he had been absent about ten months.

Luther now made open war with the pope and bishops; and, that he might make the people despise their authority as much as possible, he wrote one book against the pope's bull, and another against the order falsely called "The Order of Bishops." He published also a translation of the New Testament in the German tongue, which was afterward corrected by himself and Melancthon.

Affairs were now in great confusion in Germany; and they were not less so in Italy, for a quarrel arose between the pope and the emperor, during which Rome was twice taken, and the pope imprisoned. While the princes were thus employed in quarrelling with each other, Luther persisted in carrying on the work of the Reformation, as well by opposing the papists, as by combating the Anabaptists and other fanatical sects; which, having taken the advantage of his contest with the Church of Rome, had sprung up and established themselves in several places.

In 1527, Luther was suddenly seized with a coagulation of the blood about the heart, which had like to have put an end to his life. The troubles of Germany being not likely to have any end, the emperor was forced to call a diet at Spires, in 1529, to require the assistance of the princes of the empire against the Turks. Fourteen cities, viz., Strassburg, Nuremberg, Ulm, Constance, Retlingen, Windsheim, Memmingen, Lindow, Kempten, Hailbron, Isny, Weissemburg, Nortlingen, S. Gal, joined against the decree of the Diet protestation, which was put into writing, and published April, 1529. This was the famous protestation, which gave the name of "Protestants" to the reformers in Germany.

After this, the Protestant princes labored to make a firm league and enjoined the elector of Saxony and his allies to approve of what the Diet had done; but the deputies drew up an appeal, and the Protestants afterwards presented an apology for their "Confession"-that famous confession which was drawn up by the temperate Melancthon, as also the apology. These were signed by a variety of princes, and Luther had now nothing else to do, but to sit down and contemplate the mighty work he had finished: for that a single monk should be able to give the Church of Rome so rude a shock, that there needed but such another entirely to overthrow it, may be well esteemed a mighty work.

In 1533, Luther wrote a consolatory epistle to the citizens of Oschatz, who had suffered some hardships for adhering to the Augsburg confession of faith: and in 1534, the Bible translated by him into German was first printed, as the old privilege, dated at Bibliopolis, under the elector's own hand, shows; and it was published in the year after. He also published this year a book, "Against Masses and the Consecration of Priests."

In February, 1537, an assembly was held at Smalkald about matters of religion, to which Luther and Melancthon were called. At this meeting Luther was seized with so grievous an illness that there was no hope of his recovery. As he was carried along he made his will, in which he bequeathed his detestation of popery to his friends and brethren. In this manner was he employed until his death, which happened in 1546.

That year, accompanied by Melancthon, he paid a visit to his own country, which he had not seen for many years, and returned again in safety. But soon after, he was called thither again by the earls of Manfelt, to compose some differences which had arisen about their boundaries, where he was received by one hundred horsemen, or more, and conducted in a very honorable manner; but was at the same time so very ill that it was feared he would die. He said that these fits of sickness often came upon him, when he had any great business to undertake. Of this, however, he did not recover, but died in February 18, in his sixty-third year. A little before he expired, he admonished those that were about him to pray to God for the propagation of the Gospel, "Because," said he, "the Council of Trent, which had set once or twice, and the pope, will devise strange things against it." Feeling his fatal hour to approach, before nine o'clock in the morning, he commended himself to God with this devout prayer:

"My heavenly Father, eternal and merciful God! Thou hast manifested unto me Thy dear Son, our Lord Jesus Christ. I have taught Him, I have known Him; I love Him as my life, my health and my redemption; Whom the wicked have persecuted, maligned, and with injury afflicted. Draw my soul to Thee."

After this he said as ensueth, thrice: "I commend my spirit into Thy hands, Thou hast redeemed me, O God of Truth! 'God so loved the world, that He gave His only begotten Son, that whosoever believeth in Him should not perish, but have life everlasting.'" Having repeated oftentimes his prayers, he was called to God. So praying, his innocent ghost peaceably was separated from the earthly body.

tob

 

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CHAPTER 10

General Persecutions in Germany

The general persecutions in Germany were principally occasioned by the doctrines and ministry of Martin Luther. Indeed, the pope was so terrified at the success of that courageous reformer, that he determined to engage the emperor, Charles V, at any rate, in the scheme to attempt their extirpation.

To this end

1. He gave the emperor two hundred thousand crowns in ready money.

2. He promised to maintain twelve thousand foot, and five thousand horse, for the space of six months, or during a campaign.

3. He allowed the emperor to receive one half the revenues of the clergy of the empire during the war.

4. He permitted the emperor to pledge the abbey lands for five hundred thousand crowns, to assist in carrying on hostilities against the Protestants.

Thus prompted and supported, the emperor undertook the extirpation of the Protestants, against whom, indeed, he was particularly enraged himself; and, for this purpose, a formidable army was raised in Germany, Spain, and Italy.

The Protestant princes, in the meantime, formed a powerful confederacy, in order to repel the impending blow. A great army was raised, and the command given to the elector of Saxony, and the landgrave of Hesse. The imperial forces were commanded by the emperor of Germany in person, and the eyes of all Europe were turned on the event of the war.

At length the armies met, and a desperate engagement ensued, in which the Protestants were defeated, and the elector of Saxony and the landgrave of Hesse both taken prisoners. This fatal blow was succeeded by a horrid persecution, the severities of which were such that exile might be deemed a mild fate, and concealment in a dismal wood pass for happiness. In such times a cave is a palace, a rock a bed of down, and wild roots delicacies.

Those who were taken experienced the most cruel tortures that infernal imaginations could invent; and by their constancy evinced that a real Christian can surmount every difficulty, and despite every danger acquire a crown of martyrdom.

Henry Voes and John Esch, being apprehended as Protestants, were brought to examination. Voes, answering for himself and the other, gave the following answers to some questions asked by a priest, who examined them by order of the magistracy.

Priest. Were you not both, some years ago, Augustine friars?

Voes. Yes.

Priest. How came you to quit the bosom of the Church at Rome?

Voes. On account of her abominations.

Priest. In what do you believe?

Voes. In the Old and New Testaments.

Priest. Do you believe in the writings of the fathers, and the decrees of the Councils?

Voes. Yes, if they agree with Scripture.

Priest. Did not Martin Luther seduce you both?

Voes. He seduced us even in the very same manner as Christ seduced the apostles; that is, he made us sensible of the frailty of our bodies, and the value of our souls.

This examination was sufficient. They were both condemned to the flames, and soon after suffered with that manly fortitude which becomes Christians when they receive a crown of martyrdom.

Henry Sutphen, an eloquent and pious preacher, was taken out of his bed in the middle of the night, and compelled to walk barefoot a considerable way, so that his feet were terribly cut. He desired a horse, but his conductors said, in derision, "A horse for a heretic! no no, heretics may go barefoot." When he arrived at the place of his destination, he was condemned to be burnt; but, during the execution, many indignities were offered him, as those who attended not content with what he suffered in the flames, cut and slashed him in a most terrible manner.

Many were murdered at Halle; Middleburg being taken by storm all the Protestants were put to the sword, and great numbers were burned at Vienna.

An officer being sent to put a minister to death, pretended, when he came to the clergyman's house, that his intentions were only to pay him a visit. The minister, not suspecting the intended cruelty, entertained his supposed guest in a very cordial manner. As soon as dinner was over, the officer said to some of his attendants, "Take this clergyman, and hang him." The attendants themselves were so shocked after the civility they had seen, that they hesitated to perform the commands of their master; and the minister said, "Think what a sting will remain on your conscience, for thus violating the laws of hospitality." The officer, however, insisted upon being obeyed, and the attendants, with reluctance, performed the execrable office of executioners.

Peter Spengler, a pious divine, of the town of Schalet, was thrown into the river, and drowned. Before he was taken to the banks of the stream which was to become his grave, they led him to the market place that his crimes might be proclaimed; which were, not going to Mass, not making confession, and not believing in transubstantiation. After this ceremony was over, he made a most excellent discourse to the people, and concluded with a kind hymn, of a very edifying nature.

A Protestant gentleman being ordered to lose his head for not renouncing his religion, went cheerfully to the place of execution. A friar came to him, and said these words in a low tone of voice, "As you have a great reluctance publicly to abjure your faith, whisper your confession in my ear, and I will absolve your sins." To this the gentleman loudly replied, "Trouble me not, friar, I have confessed my sins to God, and obtained absolution through the merits of Jesus Christ." Then turning to the executioner, he said, "Let me not be pestered with these men, but perform your duty," on which his head was struck off at a single blow.

Wolfgang Scuch, and John Huglin, two worthy ministers, were burned, as was Leonard Keyser, a student of the University of Wertembergh; and George Carpenter, a Bavarian, was hanged for refusing to recant Protestantism.

The persecutions in Germany having subsided many years, again broke out in 1630, on account of the war between the emperor and the king of Sweden, for the latter was a Protestant prince, and consequently the Protestants of Germany espoused his cause, which greatly exasperated the emperor against them.

The imperialists having laid siege to the town of Passewalk, (which was defended by the Swedes) took it by storm, and committed the most horrid cruelties on the occasion. They pulled down the churches, burnt the houses, pillaged the properties, massacred the ministers, put the garrison to the sword, hanged the townsmen, ravished the women, smothered the children, etc., etc.

A most bloody tragedy was transacted at Magdeburg, in the year 1631. The generals Tilly and Pappenheim, having taken that Protestant city by storm, upwards of twenty thousand persons, without distinction of rank, sex, or age, were slain during the carnage, and six thousand were drowned in attempting to escape over the river Elbe. After this fury had subsided, the remaining inhabitants were stripped naked, severely scourged, had their ears cropped, and being yoked together like oxen were turned adrift.

The town of Hoxter was taken by the popish army, and all the inhabitants as well as the garrison were put to the sword; the houses even were set on fire, the bodies being consumed in the flames.

At Griphenberg, when the imperial forces prevailed, they shut up the senators in the senate chamber, and surrounding it by lighted straw suffocated them.

Franhendal surrendered upon articles of capitulation, yet the inhabitants were as cruelly used as at other places; and at Heidelberg many were shut up in prison and starved.

 

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Part II

The cruelties used by the imperial troops, under Count Tilly in Saxony, are thus enumerated.

Half strangling, and recovering the persons again repeatedly. Rolling sharp wheels over the fingers and toes. Pinching the thumbs in a vice. Forcing the most filthy things down the throat, by which many were choked. Tying cords round the head so tightly that the blood gushed out of the eyes, nose, ears, and mouth. Fastening burning matches to the fingers, toes, ears, arms, legs, and even the tongue. Putting powder in the mouth and setting fire to it, by which the head was shattered to pieces. Tying bags of powder to all parts of the body, by which the person was blown up. Drawing cords backwards and forwards through the fleshy parts. Making incisions with bodkins and knives in the skin. Running wires through the nose, ears, lips, etc. Hanging Protestants up by the legs, with their heads over a fire, by which they were smoke dried. Hanging up by one arm until it was dislocated. Hanging upon hooks by the ribs. Forcing people to drink until they burst. Baking many in hot ovens. Fixing weights to the feet, and drawing up several with pulleys. Hanging, stifling, roasting, stabbing, frying, racking, ravishing, ripping open, breaking the bones, rasping off the flesh, tearing with wild horses, drowning, strangling, burning, broiling, crucifying, immuring, poisoning, cutting off tongues, noses, ears, etc., sawing off the limbs, hacking to pieces, and drawing by the heels through the streets.

The enormous cruelties will be a perpetual stain on the memory of Count Tilly, who not only committed, but even commanded the troops to put them in practice. Wherever he came, the most horrid barbarities and cruel depredations ensued: famine and conflagration marked his progress: for he destroyed all the provisions he could not take with him, and burnt all the towns before he left them; so that the full result of his conquests were murder, poverty, and desolation.

An aged and pious divine they stripped naked, tied him on his back upon a table, and fastened a large, fierce cat upon his belly. They then pricked and tormented the cat in such a manner that the creature with rage tore his belly open, and gnawed his bowels.

Another minister and his family were seized by these inhuman monsters; they ravished his wife and daughter before his face; stuck his infant son upon the point of a lance, and then surrounding him with his whole library of books, they set fire to them, and he was consumed in the midst of the flames.

In Hesse-Cassel some of the troops entered an hospital, in which were principally mad women, when stripping all the poor wretches naked, they made them run about the streets for their diversion, and then put them all to death.

In Pomerania, some of the imperial troops entering a small town, seized upon all the young women, and girls of upwards of ten years, and then placing their parents in a circle, they ordered them to sing Psalms, while they ravished their children, or else they swore they would cut them to pieces afterward. They then took all the married women who had young children, and threatened, if they did not consent to the gratification of their lusts, to burn their children before their faces in a large fire, which they had kindled for that purpose.

A band of Count Tilly's soldiers meeting a company of merchants belonging to Basel, who were returning from the great market of Strassburg, attempted to surround them; all escaped, however, but ten, leaving their properties behind. The ten who were taken begged hard for their lives: but the soldiers murdered them saying, "You must die because you are heretics, and have got no money."

The same soldiers met with two countesses, who, together with some young ladies, the daughters of one of them, were taking an airing in a landau. The soldiers spared their lives, but treated them with the greatest indecency, and having stripped them all stark naked, bade the coachman drive on.

By means and mediation of Great Britain, peace was at length restored to Germany, and the Protestants remained unmolested for several years, until some new disturbances broke out in the Palatinate, which were thus occasioned:

The great Church of the Holy Ghost, at Heidelberg, had, for many years, been shared equally by the Protestants and Roman Catholics in this manner: the Protestants performed divine service in the nave or body of the church; and the Roman Catholics celebrated Mass in the choir. Though this had been the custom from time immemorial, the elector of the Palatinate, at length, took it into his head not to suffer it any longer, declaring, that as Heidelberg was the place of his residence, and the Church of the Holy Ghost the cathedral of his principal city, divine service ought to be performed only according to the rites of the Church of which he was a member. He then forbade the Protestants to enter the church, and put the papists in possession of the whole.

The aggrieved people applied to the Protestant powers for redress, which so much exasperated the elector, that he suppressed the Heidelberg catechism. The Protestant powers, however, unanimously agreed to demand satisfaction, as the elector, by this conduct, had broken an article of the treaty of Westphalia; and the courts of Great Britain, Prussia, Holland, etc., sent deputies to the elector, to represent the injustice of his proceedings, and to threaten, unless he changed his behavior to the Protestants in the Palatinate, that they would treat their Roman Catholic subjects with the greatest severity. Many violent disputes took place between the Protestant powers and those of the elector, and these were greatly augmented by the following incident: the coach of the Dutch minister standing before the door of the resident sent by the prince of Hesse, the host was by chance being carried to a sick person; the coachman took not the least notice, which those who attended the host observing, pulled him from his box, and compelled him to kneel; this violence to the domestic of a public minister was highly resented by all the Protestant deputies; and still more to heighten these differences, the Protestants presented to the deputies three additional articles of complaint.

1. That military executions were ordered against all Protestant shoemakers who should refuse to contribute to the Masses of St. Crispin.

2. that the Protestants were forbid to work on popish holy days, even in harvest time, under very heavy penalties, which occasioned great inconveniences, and considerably prejudiced public business.

3. That several Protestant ministers had been dispossessed of their churches, under pretence of their having been originally founded and built by Roman Catholics.

The Protestant deputies at length became so serious as to intimate to the elector, that force of arms should compel him to do the justice he denied to their representations. This menace brought him to reason, as he well knew the impossibility of carrying on a war against the powerful states who threatened him. He therefore agreed that the body of the Church of the Holy Ghost should be restored to the Protestants. He restored the Heidelberg catechism, put the Protestant ministers again in possession of the churches of which they had been dispossessed, allowed the Protestants to work on popish holy days, and, ordered, that no person should be molested for not kneeling when the host passed by.

These things he did through fear; but to show his resentment to his Protestant subjects, in other circumstances where Protestant states had no right to interfere, he totally abandoned Heidelberg, removing all the courts of justice to Mannheim, which was entirely inhabited by Roman Catholics. He likewise built a new palace there, making it his place of residence; and, being followed by the Roman Catholics of Heidelberg, Mannheim became a flourishing place.

In the meantime the Protestants of Heidelberg sunk into poverty and many of them became so distressed as to quit their native country, and seek an asylum in Protestant states. A great number of these coming into England, in the time of Queen Anne, were cordially received there, and met with a most humane assistance, both by public and private donations.

In 1732, above thirty thousand Protestants were, contrary to the treaty of Westphalia, driven from the archbishopric of Salzburg. They went away in the depth of winter, with scarcely enough clothes to cover them, and without provisions, not having permission to take anything with them. The cause of these poor people not being publicly espoused by such states as could obtain them redress, they emigrated to various Protestant countries, and settled in places where they could enjoy the free exercise of their religion, without hurting their consciences, and live free from the trammels of popish superstition, and the chains of papal tyranny.

tob

 

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CHAPTER 11

An Account of the Persecutions in the Netherlands

The light of the Gospel having successfully spread over the Netherlands, the pope instigated the emperor to commence a persecution against the Protestants; when many thousand fell martyrs to superstitious malice and barbarous bigotry, among whom the most remarkable were the following:

Wendelinuta, a pious Protestant widow, was apprehended on account of her religion, when several monks, unsuccessfully, endeavored to persuade her to recant. As they could not prevail, a Roman Catholic lady of her acquaintance desired to be admitted to the dungeon in which she was confined, and promised to exert herself strenuously towards inducing the prisoner to abjure the reformed religion. When she was admitted to the dungeon, she did her utmost to perform the task she had undertaken; but finding her endeavors ineffectual, she said, "Dear Wendelinuta, if you will not embrace our faith, at least keep the things which you profess secret within your own bosom, and strive to prolong your life." To which the widow replied, "Madam, you know not what you say; for with the heart we believe to righteousness, but with the tongue confession is made unto salvation." As she positively refused to recant, her goods were confiscated, and she was condemned to be burnt. At the place of execution a monk held a cross to her, and bade her kiss and worship God. To which she answered, "I worship no wooden god, but the eternal God who is in heaven." She was then executed, but through the before-mentioned Roman Catholic lady, the favor was granted that she should be strangeled before fire was put to the fagots.

Two Protestant clergymen were burnt at Colen; a tradesman of Antwerp, named Nicholas, was tied up in a sack, thrown into the river, and drowned; and Pistorius, a learned student, was carried to the market of a Dutch village in a fool's coat, and committed to the flames.

Sixteen Protestants, having receive sentence to be beheaded, a Protestant minister was ordered to attend the execution. This gentleman performed the function of his office with great propriety, exhorted them to repentance, and gave them comfort in the mercies of their Redeemer. As soon as the sixteen were beheaded, the magistrate cried out to the executioner, "There is another stroke remaining yet; you must behead the minister; he can never die at a better time than with such excellent precepts in his mouth, and such laudable examples before him." He was accordingly beheaded, though even many of the Roman Catholics themselves reprobated this piece of treacherous and unnecessary cruelty.

George Scherter, a minister of Salzburg, was apprehended and committed to prison for instructing his flock in the knowledge of the Gospel. While he was in confinement he wrote a confession of his faith; soon after which he was condemned, first to be beheaded, and afterward to be burnt to ashes. On his way to the place of execution he said to the spectators, "That you may know I die a true Christian, I will give you a sign." This was indeed verified in a most singular manner; for after his head was cut off, the body lying a short space of time with the belly to the ground, it suddenly turned upon the back, when the right foot crossed over t he left, as did also the right arm over the left: and in this manner it remained until it was committed to the flames.

In Louviana, a learned man, named Percinal, was murdered in prison; and Justus Insparg was beheaded, for having Luther's sermons in his possession.

Giles Tilleman, a cutler of Brussels, was a man of great humanity and piety. Among others he was apprehended as a Protestant, and many endeavors were made by the monks to persuade him to recant. He had once, by accident, a fair opportunity of escaping from prison and being asked why he did not avail himself of it, he replied, "I would not do the keepers so much injury, as they must have answered for my absence, had I gone away." When he was sentenced to be burnt, he fervently thanked God for granting him an opportunity, by martyrdom, to glorify His name. Perceiving, at the place of execution, a great quanity of fagots, he desired the principal part of them might be given to the poor, saying, "A small quantity will suffice to consume me." The executioner offered to strangle him before the fire was lighted, but he would not consent, telling him that he defied the flames; and, indeed, he gave up the ghost with such composure amidst them, that he hardly seemed sensible of their effects.

In the year 1543 and 1544, the persecution was carried on throughout all Flanders in a most violent and cruel manner. Some were condemned to perpetual imprisonment, others to perpetual banishment; but most were put to death either by hanging, drowning, immuring, burning, the rack, or burying alive.

John de Boscane, a zealous Protestant, was apprehended on account of his faith, in the city of Antwerp. On his trial, he steadfastly professed himself to be of the reformed religion, which occasioned his immediate condemnation. The magistrate, however, was afraid to put him to death publicly, as he was popular through his great generosity, and almost universally beloved for his inoffensive life, and exemplary piety. A private execution being determined on, an order was given to drown him in prison. The executioner, accordinly, put him in a large tub; but Boscane struggling, and getting his head above the water, the executioner stabbed him with a dagger in several places, until he expired.

John de Buisons, another Protestant, was, about the same time, secretly apprehended, and privately executed at Antwerp. The numbers of Protestants being great in that city, and the prisoner much respected, the magistrates feared an insurrection, and for that reason ordered him to be beheaded in prison.

A.D. 1568, three persons were apprehended in Antwerp, named Scoblant, Hues, and Coomans. During their confinement they behaved with great fortitude and cheerfulness, confessing that the hand of God appeared in what had befallen them, and bowing down before the throne of his providence. In an epistle to some worthy Protestants, they expressed themselves in the following words: "Since it is the will of the Almighty that we should suffer for His name, and be persecuted for the sake of His Gospel, we patiently submit, and are joyful upon the occasion; though the flesh may febel against the spirit, and hearken to the council of the old serpent, yet the truths of the Gospel shall prevent such advice from being taken, and Christ shall bruise the serpent's head. We are not comfortless in confinement, for we have faith; we fear not affliction, for we have hope; and we forgive our enemies, for we have charity. Be not under apprehensions for us, we are happy in confinement through the promises of God, glory in our bonds, and exult in being thought worthy to suffer for the sake of Christ. We desire not to be released, but to be blessed with fortitude; we ask not liberty, but the power of perseverance; and wish for no change in our condition, but that which places a crown of martyrdom upon our heads."

Scoblant was first brought to his trial; when, persisting in the profession of his faith, he received sentence of death. On his return to prison, he earnestly requested the jailer not to permit any friar to come near him; saying, "They can do me no good, but may greatly disturb me. I hope my salvation is already sealed in heaven, and that the blood of Christ, in which I firmly put my trust, hath washed me from my iniquities. I am not going to throw off this mantle of clay, to be clad in robes of eternal glory, by whose celestial brightness I shall be freed from all errors. I hope I may be the last martyr to papal tyranny, and the blood already spilt found sufficient to quench the thirst of popish cruelty; that the Church of Christ may have rest here, as his servants will hereafter." On the day of execution, he to0ok a pathetic leave of his fellow prisoners. At the stake he fervently said the Lord's Prayer, and sung the Fortieth Psalm; then commending his soul to God, he was burnt alive.

Hues, soon after died in prison; upon which occasion Coomans wrote thus to his friends: "I am now deprived of my friends and companions; Scoblant is martyred, and Hues dead, by the visitation of the Lord; yet I am not alone, I have with me the God of Abraham, of Isaac, and of Jacob; He is my comfort, and shall be my reward. Pray unto God to strengthen me to the end, as I expect every hour to be freed from this tenement of clay."

On his trial he freely confessed himself of the reformed religion, answered with a manly fortitude to every charge against him, and proved the Scriptural part of his answers from the Gospel. The judge told him the only alternatives were recantation or death; and concluded by saying, "Will you die for the faith you profess?" To which Coomans replied, "I am not only willing to die, but to suffer the most excruciating torments for it; after which my soul shall receive its confirmation from God Himself, in the midst of eternal glory." Being condemned, he went cheerfully to the place of execution, and died with the most manly fortitude, and Christian resignation.

William of Nassau fell a sacrifice to treachery, being assassinated in the fifty-first year of his age, by Beltazar Gerard, a native of Ranche Compte, in the province of Burgundy. This murderer, in hopes of a reward here and hereafter, for killing an enemy to the king of Spain and an enemy to the Catholic religion, undertook to destroy the prince of Orange. Having procured firearms, he watched him as he passed through the great hall of his palace to dinner, and demanded a passport. The princess of Orange, observing that the assassin spoke with a hollow and confused voice, asked who he was, saying that she did not like his countenance. The prince answered that it was one that demanded a passport, which he should presently have.

Nothing further passed before dinner, but on the return of the prince and princness through the same hall, after dinner was over, the assassin, standing concealed as much as possible by one of the pillars, fired at the prince, the balls entering at the left side, and passing through the right, wounding in their passage the stomach and vital parts. On receiving the wounds, the prince only said, "Lord, have mercy upon my soul, and upon these poor people," and then expired immediately.

The lamentations throughout the United Provinces were general, on account of the death of the prince of Orange; and the assassin, who was immediately taken, received sentence to be put to death in the most exemplary manner, yet such was his enthusiasm, or folly, that when his flesh was torn by red-hot pincers, he coolly said, "If I was at liberty, I would commit such an action over again."

The prince of Orange's funeral was the grandest ever seen in the Low Countries, and perhaps the sorrow for his death the most sincere, as he left behind him the character he honestly deserved, viz., that of father of his people.

To conclude, multitudes were murdered in different parts of Flanders; in the city of Valence, in particular, fifty-seven of the principal inhabitants were butchered in one day, for refusing to embrace the Romish superstition; and great numbers were suffered to languish in confinement, until they perished through the inclemency of their dungeons.

tob

 

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CHAPTER 12

The Life and Story of the True Servant and Martyr of God,

William Tyndale

We have now to enter into the story of the good martyr of God, William Tyndale; which William Tyndale, as he was a special organ of the Lord appointed, and as God's mattock to shake the inward roots and foundation of the pope's proud prelacy, so the great prince of darkness, with his impious imps, having a special malice against him, left no way unsought how craftily to entrap him, and falsely to betray him, and maliciously to spill his life, as by the process of his story here following may appear.

William Tyndale, the faithful minister of Christ, was born about the borders of Wales, and brought up from a child in the University of Oxford, where he, by long continuance, increased as well in the knowledge of tongues, and other liberal arts, as especially in the knowledge of the Scriptures, whereunto his mind was singularly addicted; insomuch that he, lying then in Magdalen Hall, read privily to certain students and fellows of Magdalen College some parcel of divinity; instructing them in the knowledge and truth of the Scriptures. His manners and conversation being correspondent to the same, were such that all they that knew him reputed him to be a man of most virtuous disposition, and of life unspotted.

Thus he, in the University of Oxford, increasing more and more in learning, and proceeding in degrees of the schools, spying his time, removed from thence to the University of Cambridge, where he likewise made his abode a certain space. Being now further ripened in the knowledge of God's Word, leaving that university, he resorted to one Master Welch, a knight of Gloucestershire, and was there schoolmaster to his children, and in good favor with his master. As this gentleman kept a good ordinary commonly at his table, there resorted to him many times sundry abbots, deans, archdeacons, with divers other doctors, and great beneficed men; who there, together with Master Tyndale siting at the same table, did use many times to enter communication, and talk of learned men, as of Luther and of Erasmus; also of divers other controversies and questions upon the Scripture.

Then Master Tyndale, as he was learned and well practiced in God's matters, spared not to show unto them simply and plainly his judgment, and when they at any time did vary from Tyndale in opinions, he would show them in the Book, and lay plainly before them the open and manifest places of the Scriptures, to confute their errors, and confirm his sayings. And thus continued they for a certain season, reasoning and contending together divers times, until at length they waxed weary, and bare a secret grudge in their hearts against him.

As this grew on, the priests of the country, clustering together, began to grudge and storm against Tyndale, railing against him in alehouses and other places, affirming that his sayings were heresy; and accused him secretly to the chancellor, and others of the bishop's officers.

It followed not long after this that there was a sitting of the bishop's chancellor appointed, and warning was given to the priests to appear, amongst whom Master Tyndale was also warned to be there. And whether he had any misdoubt by their threatenings, or knowledge given him that they would lay some things to his charge, it is uncertain; but certain this is (as he himself declared), that he doubted their privy accusations; so that he by the way, in going thitherwards, cried in his mind heartily to God, to give him strength fast to stand in the truth of His Word.

When the time came for his appearance before the chancellor, he threatened him grievously, reviling and rating him as though he had been a dog, and laid to his charge many things whereof no accuser could be brought forth, notwithstanding that the priests of the country were there present. Thus Master Tyndale, escaping out of their hands, departed home, and returned to his master again.

There dwelt not far off a certain doctor, that he been chancellor to a bishop, who had been of old, familiar acquaintance with Master Tyndale, and favored him well; unto whom Master Tyndale went and opened his mind upon divers questions of the Scripture: for to him he durst be bold to disclose his heart. Unto whom the doctor said, "Do you not know that the pope is very Antichrist, whom the Scripture speaketh of? But beware what you say; for if you shall be perceived to be of that opinion, it will cost you your life."

Not long after, Master Tyndale happened to be in the company of a certain divine, recounted for a learned man, and, in communing and disputing with him, he drove him to that issue, that the said great doctor burst out into these blasphemous words, "We were better to be without God's laws than the pope's." Master Tyndale, hearing this, full of godly zeal, and not bearing that blasphemous saying, replied, "I defy the pope, and all his laws;" and added, "If God spared him life, ere many years he would cause a boy that driveth the plough to know more of the Scripture than he did."

The grudge of the priests increasing still more and more against Tyndale, they never ceased barking and rating at him, and laid many things sorely to his charge, saying that he was a heretic. Being so molested and vexed, he was constrained to leave that country, and to seek another place; and so coming to Master Welch, he desired him, of his good will, that he might depart from him, saying: "Sir, I perceive that I shall not be suffered to tarry long here in this country, neither shall you be able, though you would, to keep me out of the hands of the spirituality; what displeasure might grow to you by keeping me, God knoweth; for the which I should be right sorry."

So that in fine, Master Tyndale, with the good will of his master, departed, and eftsoons came up to London, and there preached a while, as he had done in the country.

Bethinking himself of Cuthbert Tonstal, then bishop of London, and especially of the great commendation of Erasmus, who, in his annotations, so extolleth the said Tonstal for his learning, Tyndale thus cast with himself, that if he might attain unto his service, he were a happy man. Coming to Sir Henry Guilford, the king's comptroller, and bringing with him an oration of Isocrates, which he had translated out of Greek into English, he desired him to speak to the said bishop of London for him; which he also did; and willed him moreover to write an epistle to the bishop, and to go himself with him. This he did, and delivered his epistle to a servant of his, named William Hebilthwait, a man of his old acquaintance. But God, who secretly disposeth the course of things, saw that was not best for Tyndale's purpose, nor for the profit of His Church, and therefore gave him to find little favor in the bishop's sight; the answer of whom was this: his house was full; he had more than he could well find: and he advised him to seek in London abroad, where, he said, he could lack no service.

Being refused of the bishop he came to Humphrey Mummuth, alderman of London, and besought him to help him: who the same time took him into his house, where the said Tyndale lived (as Mummuth said) like a good priest, studying both night and day. He would eat but sodden meat by his good will, nor drink but small single beer. He was never seen in the house to wear linen about him, all the space of his being there.

And so remained Master Tyndale in London almost a year, marking with himself the course of the world, and especially the demeanor of the preachers, how they boasted themselves, and set up their authority; beholding also the pomp of the prelates, with other things more, which greatly misliked him; insomuch that he understood not only that there was no room in the bishop's house for him to translate the New Testament, but also that there was no place to do it in all England.

Therefore, having by God's providence some aid ministered unto him by Humphrey Mummuth, and certain other good men, he took his leave of the realm, and departed into Germany, where the good man, being inflamed with a tender care and zeal of his country, refused no travail nor diligence, how, by all means possible, to reduce his brethren and countrymen of England to the same taste and understanding of God's holy Word and verity, which the Lord had endued him withal. Whereupon, considering in his mind, and conferring also with John Frith, Tyndale thought with himself no way more to conduce thereunto, than if the Scripture were turned into the vulgar speech, that the poor people might read and see the simple plain Word of God. He perceived that it was not possible to establish the lay people in any truth, except the Scriptures were so plainly laid before their eyes in their mother tongue that they might see the meaning of the text; for else, whatsoever truth should be taught them, the enemies of the truth would quench it, either with reasons of sophistry, and traditions of their own making, founded without all ground of Scripture; or else juggling with the text, expounding it in such a sense as it were impossible to gather of the text, if the right meaning thereof were seen.

Master Tyndale considered this only, or most chiefly, to be the cause of all mischief in the Church, that the Scriptures of God were hidden from the people's eyes; for so long the abominable doings and idolatries maintained by the pharisaical clergy could not be espied; and therefore all their labor was with might and main to keep it down, so that either it should not be read at all, or if it were, they would darken the right sense with the mist of their sophistry, and so entangle those who reguked or despised their abominations; wresting the Scripture unto their own purpose, contrary unto the meaning of the text, they would so delude the unlearned lay people, that though thou felt in thy heart, and wert sure that all were false that they said, yet couldst thou not solve their subtle riddles.

For these and such other considerations this good man was stirred up of God to translate the Scripture into his mother tongue, for the profit of the simple people of his country; first setting in hand with the New Testament, which came forth in print about A.D. 1525. Cuthbert Tonstal, bishop of London, with Sir Thomas More, being sore aggrieved, despised how to destroy that false erroneous translation, as they called it.

It happened that one Augustine Packington, a mercer, was then at Antwerp, where the bishop was. This man favored Tyndale, but showed the contrary unto the bishop. The bishop, being desirous to bring his purpose to pass, communed how that he would gladly buy the New Testaments. Packington hearing him say so, said, "My lord! I can do more in this matter than most merchants that be here, if it be your pleasure; for I know the Dutchmen and strangers that have brought them of Tyndale, and have them here to sell; so that if it be your lordship's pleasure, I must disburse money to pay for them, or else I cannot have them: and so I will assure you to have every book of them that is printed and unsold." The bishop, thinking he had God "by the toe," said, "Do your diligence, gentle Master Packington! get them for me, and I will pay whatsoever they cost; for I intend to burn and destroy them all at Paul's Cross." This Augustine Packington went unto William Tyndale, and declared the whole matter, and so, upon compact made between them, the bishop of London had the books, Packington had the thanks, and Tyndale had the money.

After this, Tyndale corrected the same New Testaments again, and caused them to be newly imprinted, so that they came thick and threefold over into England. When the bishop perceived that, he sent for Packington, and said to him, "How cometh this, that there are so many New Testaments abroad? You promised me that you would buy them all." Then answered Packington, "Surely, I bought all that were to be had, but I perceive they have printed more since. I see it will never be better so long as they have letters and stamps: wherefore you were best to buy the stamps too, and so you shall be sure," at which answer the bishop smiled, and so the matter ended.

In short space after, it fortuned that George Constantine was apprehended by Sir Thomas More, who was then chancellor of England, as suspected of certain heresies. Master More asked of him, saying, "Constantine! I would have thee be plain with me in one thing that I will ask; and I promise thee I will show thee favor in all other things whereof thou art accused. There is beyond the sea, Tyndale, Joye, and a great many of you: I know they cannot live without help. There are some that succor them with money; and thou, being one of them, hadst thy part thereof, and therefore knowest whence it came. I pray thee, tell me, who be they that help them thus?" "My lord," quoth Constantine, "I will tell you truly: it is the bishop of London that hath holpen us, for he hath bestowed among us a great deal of money upon New Testaments to burn them; and that hath been, and yet is, our only succor and comfort." "Now by my troth," quoth More, "I think even the same; for so much I told the bishop before he went about it."

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Part II

After that, Master Tyndale took in hand to translate the Old Testament, finishing the five books of Moses, with sundry most learned and godly prologues most worthy to be read and read again by all good Christians. These books being sent over into England, it cannot be spoken what a door of light they opened to the eyes of the whole English nation, which before were shut up in darkness.

At his first departing out of the realm he took his journey into Germany, where he had conference with Luther and other learned men; after he had continued there a certain season he came down into the Netherlands, and had his most abiding in the town of Antwerp.

The godly books of Tyndale, and especially the New Testament of his translation, after that they began to come into men's hands, and to spread abroad, wrought great and singular profit to the godly; but the ungodly (envying and disdaining that the people should be anything wiser than they and, fearing lest by the shining beams of truth, their works of darkness should be discerned) began to sir with no small ado.

At what time Tyndale had translated Deuteronomy, minding to print the same at Hamburg, he sailed thitherward; upon the coast of Holland he suffered shipwreck, by which he lost all his books, writings, and copies, his money and his time, and so was compelled to begin all again. He came in another ship to Hamburg, where, at his appointment, Master Coverdale tarried for him, and helped him in the translating of the whole five books of Moses, from Easter until December, in the house of a worshipful widow, Mistress Margaret Van Emmerson, A.D. 1529; a great sweating sickness being at the same time in the town. So, having dispatched his business at Hamburg, he returned to Antwerp.

When God's will was, that the New Testament in the common tongue should come abroad, Tyndale, the translator thereof, added to the latter end a certain epistle, wherein he desired them that were learned to amend, if ought were found amiss. Wherefore if there had been any such default deserving correction, it had been the part of courtesy and gentleness, for men of knowledge and judgment to have showed their learning therein, and to have redressed what was to be amended. But the clergy, not willing to have that book prosper, cried out upon it, that there were a thousand heresies in it, and that it was not to be corrected, but utterly to be suppressed. Some said it was not possible to translate the Scriptures into English; some that it was not lawful for the lay people to have it in their mother tongue; some, that it would make them all heretics. And to the intent to induce the temporal rulers unto their purpose, they said it would make the people to rebel against the king.

All this Tyndale himself, in his prologue before the first book of Moses, declareth; showing further what great pains were taken in examining that translation, and comparing it with their own imaginations, that with less labor, he supposeth, they might have translated a great part of the Bible; showing moreover that they scanned and examined every title and point in such sort, and so narrowly, that there was not one i therein, but if it lacked a prick over his head, they did note it, and numbered it unto the ignorant people for a heresy.

So great were then the froward devices of the English clergy (who should have been the guides of light unto the people), to drive the people from the knowledge of the Scripture, which neither they would translate themselves, nor yet abide it to be translated of others; to the intent (as Tyndale saith) that the world being kept still in darkness, they might sit in the consciences of the people through vain superstition and false doctrine, to satisfy their ambition, and insatiable covetousness, and to exalt their own honor above king and emperor.

The bishops and prelates never rested before they had brought the king to their consent; by reason whereof, a proclamation in all haste was devised and set forth under public authority, that the Testament of Tyndale's translation was inhibited-which was about A.D. 1537. And not content herewith, they proceeded further, how to entangle him in their nets, and to bereave him of his life; which how they brought to pass, now it remaineth to be declared.

In the registers of London it appeareth manifest how that the bishops and Sir Thomas More having before them such as had been at Antwerp, most studiously would search and examine all things belonging to Tyndale, where and with whom he hosted, whereabouts stood the house, what was his stature, in what apparel he went, what resort he had; all which things when they had diligently learned then began they to work their feats.

William Tyndale, being in the town of Antwerp, had been lodged about one whole year in the house of Thomas Pointz, an Englishman, who kept a house of English merchants. Came thither one out of England, whose name was Henry Philips, his father being customer of Poole, a comely fellow, like as he had been a gentleman having a servant with him: but wherefore he came, or for what purpose he was sent thither, no man could tell.

Master Tyndale divers times was desired forth to dinner and support amongst merchants; by means whereof this Henry Philips became acquainted with him, so that within short space Master Tyndale had a great confidence in him, and brought him to his lodging, to the house of Thomas Pointz; and had him also once or twice with him to dinner and supper, and further entered such friendship with him, that through his procurement he lay in the same house of the sait Pointz; to whom he showed moreover his books,a nd other secrets of his study, so little did Tyndale then mistrust this traitor.

But Pointz, having no great confidence in the fellow, asked Master Tyndale how he came acquainted with this Philips. Master Tyndale answered, that he was an honest man, handsomely learned, and very conformable. Pointz, perceiving that he bare such favor to him, said no more, thinking that he was brought acquainted with him by some friend of his. The said Philips, being in the town three or four days, upon a time desired Pointz to walk with him forth of the town to show him the commodities thereof, and in walking together without the town, had communication of divers things, and some of the king's affairs; by which talk Pointz as yet suspected nothing. But after, when the time was past, Pointz perceived this to be the mind of Philips, to feel whether the said Pointz might, for lucre of money, help him to his purpose, for he perceived before that Philips was monied, and would that Pointz should think no less. For he had desired Pointz before to help him to divers things; and such things as he named, he required might be of the best, "for," said he, "I have money enough."

Philips went from Antwerp to the court of Brussels, which is from thence twenty-four English miles, whence he brought with him to Antwerp, the procurator-general, who is the emperor's attorney, with certain other officers.

Within three or four days, Pointz went forth to the town of Barois, being eighteen English miles from Antwerp, where he had business to do for the space of a month or six weeks; and in the time of his absence Henry Philips came again to Antwerp, to the house of Pointz, and coming in, spake with his wife, asking whether Master Tyndale were within. Then went he forth again and set the officers whom he had brought with him from Brussels, in the street, and about the door. About noon he came again, and went to Master Tyndale, and desired him to lend him forty shillings; "for," said he, "I lost my purse this morning, coming over at the passage between this and Mechlin." So Master Tyndale took him forty shillings, which was easy to be had of him, if he had it; for in the wily subtleties of this world he was simple and inexpert. Then said Philips, "Master Tyndale! you shall be my guest here this day." "No," said Master Tyndale, "I go forth this day to dinner, and you shall go with me, and be my guest, where you shall be welcome."

So when it was dinner time, Master Tyndale went forth with Philips, and at the going forth of Pointz's house, was a long narrow entry, so that two could not go in front. Master Tyndale would have put Philips before him, but Philips would in no wise, but put Master Tyndale before, for that he pretended to show great humanity. So Master Tyndale, being a man of no great stature, went before, and Philips, a tall, comely person, followed behind him; who had set officers on either side of the door upon two seats, who might see who came in the entry. Philips pointed with his finger over Master Tyndale's head down to him, that the officers might see that it was he whom they should take. The officers afterwards told Pointz, when they had laid him in prison, that they pitied to see his simplicity. They brought him to the emperor's attorney, where he dined. Then came the procurator-general to the house of Pointz, and sent away all that was there of Master Tyndale's, as well his books as other things; and from thence Tyndale was had to the castle of Vilvorde, eighteen English miles from Antwerp.

Master Tyndale, remaining in prison, was proffered an advocate and a procurator; the which he refused, saying that he would make answer for himself. He had so preached to them who had him in charge, and such as was there conversant with him in the Castle that they reported of him, that if he were not a good Christian man, they knew not whom they might take to be one.

At last, after much reasoning, when no reason would serve, although he deserved no death, he was condemned by virtue of the emperor's decree, made in the assembly at Augsburg. Brought forth to the place of execution, he was tied to the stake, strangled by the hangman, and afterwards consumed with fire, at the town of Vilvorde, A.D. 1536; crying at the stake with a fervent zeal, and a loud voice, "Lord! open the king of England's eyes."

Such was the power of his doctrine, and the sincerity of his life, that during the time of his imprisonment (which endured a year and a half), he converted, it is said, his keeper, the keeper's daughter, and others of his household.

As touching his translation of the New Testament, because his enemies did so much carp at it, pretending it to be full of heresies, he wrote to John Frith, as followeth, "I call God to record against the day we shall appear before our Lord Jesus, that I never altered one syllable of God's Word against my conscience, nor would do this day, if all that is in earth, whether it be honor, pleasure, or riches, might be given me."

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CHAPTER 13

An Account of the Life of John Calvin

This reformer was born at Noyon in Picardy, July 10, 1509. He was instructed in grammar, learning at Paris under Maturinus Corderius, and studied philosophy in the College of Montaign under a Spanish professor.

His father, who discovered many marks of his early piety, particularly in his reprehensions of the vices of his companions, designed him at first for the Church, and got him presented, May 21, 1521, to the chapel of Notre Dame de la Gesine, in the Church of Noyon. In 1527 he was presented to the rectory of Marseville, which he exchanged in 1529 for the rectory of Point l'Eveque, near Noyon. His father afterward changed his resolution, and would have him study law; to which Calvin, who, by reading the Scriptures, had conceived a dislike to the superstitions of popery, readily consented, and resigned the chapel of Gesine and the rectory of Pont l'Eveque, in 1534. He made a great progress in that science, and improved no less in the knowledge of divinity by his private studies. At Bourges he applied to the Greek tongue, under the direction of Professor Wolmar.

His father's death having called him back to Noyon, he stayed there a short time, and then went to Paris, where a speech of Nicholas Cop, rector of the University of Paris, of which Calvin furnished the materials, having greatly displeased the Sorbonne and the parliament, gave rise to a persecution against the Protestants, and Calvin, who narrowly escaped being taken in the College of Forteret, was forced to retire to Xaintonge, after having had the honor to be introduced to the queen of Navarre, who had raised this first storm against the Protestants.

Calvin returned to Paris in 1534. This year the reformed met with severe treatment, which determined him to leave France, after publishing a treatise against those who believed that departed souls are in a kind of sleep. He retired to Basel, where he studied Hebrew: at this time he published his Institutions of the Christian Religion; a work well adapted to spread his fame, though he himself was desirous of living in obscurity. It is dedicated to the French king, Francis I. Calvin next wrote an apology for the Protestants who were burnt for their religion in France. After the publication of this work, Calvin went to Italy to pay a visit to the duchess of Ferrara, a lady of eminent piety, by whom he was very kindly received.

From Italy he came back to France, and having settled his private affairs, he proposed to go to Strassburg or Basel, in company with his sole surviving brother, Antony Calvin; but as the roads were not safe on account of the war, except through the duke of Savoy's territories, he chose that road. "This was a particular direction of Providence," says Bayle; "it was his destiny that he should settle at Geneva, and when he was wholly intent upon going farther, he found himself detained by an order from heaven, if I may so speak."

At Geneva, Calvin therefore was obliged to comply with the choice which the consistory and magistrates made of him, with the consent of the people, to be one of their ministers, and professor of divinity. He wanted to ujndertake only this last office, and not the other; but in the end he was obliged to take both upon him, in August, 1536. The year following, he made all the people declare, upon oath, their assent to the confession of faith, which contained a renunciation of popery. He next intimated that he could not submit to a regulation which the canton of Berne had lately made. WShereupon the syndics of Geneva summoned an assembly of the people; and it was ordered that Calvin, Farel, and another minister should leave the town in a few days, for refusing to administer the Sacrament.

Calvin retired to Strassburg, and established a French church in that city, of which he was the first minister: he was also appointed to be professor of divinity there. Meanwhile the people of Geneva entreated him so earnestly to return to them that at last he consented, and arrived September 13, 1541, to the great satisfaction both of the people and the magistrates; and the first thing he did, after his arrival, was to establish a form of church discipline, and a consistorial jurisdiction, invested with power of inflicting censures and canonical punishments, as far as excommunication, inclusively.

It has long been the delight of both infidels and some professed Christians, when they wish to bring odium upon the opinions of Calvin, to refer to his agency in the death of Michael Servetus. This action is used on all occasions by those who have been unable to overthrow his opinions, as a conclusive argument against his whole system. "Calvin burnt Servetus!--Calvin burnt Servetus!" is a good proof with a certain class of reasoners, that the doctrine of the Trinity is not true-that divine sovereignty is Antiscriptural,--and Christianity a cheat.

We have no wish to palliate any act of Calvin's which is manifestly wrong. All his proceedings, in relation to the unhappy affair of Servetus, we think, cannot be defended. Still it should be remembered that the true principles of religious toleration were very little understood in the time of Calvin. All the other reformers then living approved of Calvin's conduct. Even the gentle and amiable Melancthon expressed himself in relation to this affair, in the following manner. In a letter addressed to Bullinger, he says, "I have read your statement respecting the blasphemy of Servetus, and praise your piety and judgment; and am persuaded that the Council of Geneva has done right in putting to death this obstinate man, who would never have ceased his blasphemies. I am astonished that any one can be found to disapprove of this proceeding." Farel expressly says, that "Servetus deserved a capital punishment." Bucer did not hesitate to declare, that "Servetus deserved something worse than death."

The truth is, although Calvin had some hand in the arrest and imprisonment of Servetus, he was unwilling that he should be burnt at all. "I desire," says he, "that the severity of the punishment should be remitted." "We wndeavored to commute the kind of death, but in vain." "By wishing to mitigate the severity of the punishment," says Farel to Calvin, "you discharge the office of a friend towards your greatest enemy." "That Calvin was the instigator of the magistrates that Servetus might be burned," says Turritine, "historians neither anywhere affirm, nor does it appear from any considerations. Nay, it is certain, that he, with the college of pastors, dissuaded from that kind of punishment."

It has been often asserted, that Calvin possessed so much influence with the magistrates of Geneva that he might have obtained the release of Servetus, had he not been desirous of his destruction. This however, is not true. So far from it, that Calvin was himself once banished from Geneva, by these very magistrates, and often opposed their arbitrary measures in vain. So little desirous was Calvin of procuring the death of Servetus that he warned him of his danger, and suffered him to remain several weeks at Geneva, before he was arrested. But his language, which was then accounted blasphemous, was the cause of his imprisonment. When in prison, Calvin visited him, and used every argument to persuade him to retract his horrible blasphemies, without reference to his peculiar sentiments. This was the extent of Calvin's agency in this unhappy affair.

It cannot, however, be denied, that in this instance, Calvin acted contrary to the benignant spirit of the Gospel. It is better to drop a tear over the inconsistency of human nature, and to bewail those infirmities which cannot be justified. He declared he acted conscientiously, and publicly justified the act.

It was the opinion, that erroneous religious principles are punishable by the civil magistrate, that did the mischief, whether at Geneva, in Transylvania, or in Britain; and to this, rather than to Trinitarianism, or Unitarianism, it ought to be imputed.

After the death of Luther, Calvin exerted great sway over the men of that notable period. He was influential in France, Italy, Germany, Holland, England, and Scotland. Two thousand one hundred and fifty reformed congregations were organized, receiving from him their preachers.

Calvin, triumphant over all his enemies, felt his death drawing near. Yet he continued to exert himself in every way with youthful energy. When about to lie down in rest, he drew up his will, saying: "I do testify that I live and purpose to die in this faith which God has given me through His Gospel, and that I have no other dependence for salvation than the free choice which is made of me by Him. With my whole heart I embrace His mercy, through which all my sins are covered, for Christ's sake, and for the sake of His death and sufferings. According to the measure of grace granted unto me, I have taught this pure, simple Word, by sermons, by deeds, and by expositions of this Scripture. In all my battles with the enemies of the truth I have not used sophistry, but have fought the good fight squarely and directly."

May 27, 1564, was the day of his release and blessed journey home. He was in his fifty-fifth year.

That a man who had acquired so great a reputation and such an authority, should have had but a salary of one hundred crowns, and refuse to accept more; and after living fifty-five years with the utmost frugality should leave but three hundred crowns to his heirs, including the value of his library, which sold very dear, is something so heroical, that one must have lost all feeling not to admire. When Calvin took his leave of Strassburg, to return to Geneva, they wanted to continue to him the privileges of a freeman of their town, and the revenues of a prebend, which had been assigned to him; the former he accepted, but absolutely refused the other. He carried one of the brothers with him to Geneva, but he never took any pains to get him preferred to an honorable post, as any other possessed of his credit would have done. He took care indeed of the honor of his brother's family, by getting him freed from an adultress, and obtaining leave to him to marry again; but even his enemies relate that he made him learn the trade of a bookbinder, which he followed all his life after.

Calvin as a Friend of Civil Liberty

The Rev. Dr. Wisner, in his late discourse at Plymouth, on the anniversary of the landing of the Pilgrims, made the following assertion: "Much as the name of Calvin has been scoffed at and loaded with reproach by many sons of freedom, there is not an historical proposition more susceptible of complete demonstration than this, that no man has lived to whom the world is under greater obligations for the freedom it now enjoys, than John Calvin."

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CHAPTER 14

An Account of the Persecutions in Great Britain and Ireland, Prior to the Reign of Queen Mary I

Gildas, the most ancient British writer extant, who lived about the time that the Saxons left the island of Great Britain, has drawn a most shocking instance of the barbarity of those people.

The Saxons, on their arrival, being heathens like the Scots and Picts, destroyed the churches and murdered the clergy wherever they came: but they could not destroy Christianity, for those who would not submit to the Saxon yoke, went and resided beyond the Severn. Neither have we the names of those Christian sufferers transmitted to us, especially those of the clergy.

The most dreadful instance of barbarity under the Saxon government, was the massacre of the monks of Bangor, A.D. 586. These monks were in all respects different from those men who bear the same name at present.

In the eighth century, the Danes, a roving crew of barbarians, landed in different parts of Britain, both in England and Scotland.

At first they were repulsed, but in A.D. 857, a party of them landed somewhere near Southampton, and not only robbed the people but burned down the churches, and murdered the clergy.

In A.D. 868, these barbarians penetrated into the center of England, and took up their quarters at Nottingham; but the English, under their king, Ethelred, drove them from their posts, and obligted them to retire to Northumberland.

In 870, another body of these barbarians landed at Norfolk, and engaged in battle with the English at Hertford. Victory declared in favor of the pagans, who took Edmund, king of the East Angles, prisoner, and after treating him with a thousand indignities, transfixed his body with arrows, and then beheaded him.

In Fifeshire, in Scotland, they burned many of the churches, and among the rest that belonging to the Culdees, at St. Andrews. The piety of these men made them objects of abhorrence to the Danes, who, wherever they went singled out the Christian priests for destruction, of whom no less than two hundred were massacred in Scotland.

It was much the same in that part of Ireland now called Leinster, there the Danes murdered and burned the priests alive in their own churches; they carried destruction along with them wherever they went, sparing neither age nor sex, but the clergy were the most obnoxious to them, because they ridiculed their idolatry, and persuaded their people to have nothing to do with them.

In the reign of Edward III the Church of England was extremely corrupted with errors and superstition; and the light of the Gospel of Christ was greatly eclipsed and darkened with human inventions, burthensome ceremonies and gross idolatry.

The followers of Wickliffe, then called Lollards, were become extremely numerous, and the clergy were so vexed to see them increase; whatever power or influence they might have to molest them in an underhand manner, they had no authority by law to put them to death. However, the clergy embraced the favorable opportunity, and prevailed upon the king to suffer a bill to be brought into parliament, by which all Lollards who remained obstinate, should be delivered over to the secular power, and burnt as heretics. This act was the first in Britain for the burning of people for their religious sentiments; it passed in the year 1401, and was soon after put into execution.

The first person who suffered in consequence of this cruel act was William Santree, or Sawtree, a priest, who was burnt to death in Smithfield.

Soon after this, Sir John Oldcastle, Lord Cobham, in consequence of his attachment to the doctrines of Wickliffe, was accused of heresy, and being condemned to be hanged and burnt, was accordingly executed in Lincoln's Inn Fields, A.D. 1419. In his written defense Lord Cobham said:

"As for images, I understand that they be not of belief, but that they were ordained since the belief of Christ was given by sufferance of the Church, to represent and bring to mind the passion of our Lord Jesus Christ, and martyrdom and good living of other saints: and that whoso it be, that doth the worship to dead images that is due to God, or putteth such hope or trust in help of them, as he should do to God, or hath affection in one more than in another, he doth in that, the greatest sin of idol worship.

"Also I suppose this fully, that every man in this earth is a pilgrim toward bliss, or toward pain; and that he that knoweth not, we will not know, we keep the holy commandments of God in his living here (albeit that he go on pilgrimages to all the world, and he die so), he shall be damned: he that knoweth the holy commandments of God, and keepeth them to his end, he shall be saved, though he never in his life go on pilgrimage, as men now use, to Canterbury, or to Rome, or to any other place."

Upon the day appointed, Lord Cobham was brought out of the Tower with his arms bound behind him, having a very cheerful countenance. Then was he laid upon a hurdle, as though he had been a most heinous traitor to the crown, and so drawn forth into St. Giles's field. As he was come to the place of execution, and was taken from the hurdle, he fell down devoutly upon his knees, desiring Almighty God to forgive his enemies. Then stood he up and beheld the multitude, exhorting them in most godly manner to follow the laws of God written in the Scriptures, and to beware of such teachers as they see contrary to Christ in their conversation and living. Then was he hanged up by the middle in chains of iron, and so consumed alive in the fire, praising the name of God, so long as his life lasted; the people, there present, showing great dolor. And this was done A.D. 1418.

How the priests that time fared, blasphemed, and accursed, requiring the people not to pray for him, but to judge him damned in hell, for that he departed not in the obedience of their pope, it were too long to write.

Thus resteth this valiant Christian knight, Sir John Oldcastle, under the altar of God, which is Jesus Christ, among that godly company, who, in the kingdom of patience, suffered great tribulation with the death of their bodies, for His faithful word and testimony.

In August, 1473, one Thomas Granter was apprehended in London; he was accused of professing the doctrines of Wickliffe, for which he was condemned as an obstinate heretic. This pious man, being brought to the sheriff's house, on the morning of the day appointed for his execution, desired a little refreshment, and having ate some, he said to the people present, "I eat now a very good meal, for I have a strange conflict to engage with before I go to supper"; and having eaten, he returned thanks to God for the bounties of His all-gracious providence, requesting that he might be instantly led to the place of execution, to bear testimony to the truth of those principles which he had professed. Accordingly he was chained to a stake on Tower-hill, where he was burnt alive, professing the truth with his last breath.

In the year 1499, one Badram, a pious man, was brought before the bishop of Norwich, having been accused by some of the priests, with holding the doctrines of Wickliffe. He confessed he did believe everything that was objected against him. For this, he was condemned as an obstinate heretic, and a warrant was granted for his execution; accordingly he was brought to the stake at Norwich, where he suffered with great constancy.

In 1506, one William Tilfrey, a pious man, was burnt alive at Amersham, in a close called Stoneyprat, and at the same time, his daughter, Joan Clarke, a married women, was obliged to light the fagots that were to burn her father.

This year also one Father Roberts, a priest, was convicted of being a Lollard before the bishop of Lincoln, and burnt alive at Buckingham.

In 1507 one Thomas Norris was burnt alive for the testimony of the truth of the Gospel, at Norwich. This man was a poor, inoffensive, harmless person, but his parish priest conversing with him one day, conjectured he was a Lollard. In consequence of this supposition he gave information to the bishop, and Norris was apprehended.

In 1508, one Lawrence Guale, who had been kept in prison two years, was burnt alive at Salisbury, for denying the real presence in the Sacrament. It appeared that this man kept a shop in Salisbury, and entertained some Lollards in his house; for which he was informed against to the bishop; but he abode by his first testimony, and was condemned to suffer as a heretic.

A pious woman was burnt at Chippen Sudburne, by order of the chancellor, Dr. Whittenham. After she had been consumed in the flames, and the people were returning home, a bull broke loose from a butcher and singling out the chancellor from all the rest of the company, he gored him through the body, and on his horns carried his entrails. This was seen by all the people, and it is remarkable that the animal did not meddle with any other person whatever.

October 18, 1511, William Succling and John Bannister, who had formerly recanted, returned again to the profession of the faith, and were burnt alive in Smithfield.

In the year 1517, one John Brown (who had recanted before in the reign of Henry VII and borne a fagot round St. Paul's,) was condemned by Dr. Wonhaman, archbishop of Canterbury, and burnt alive at Ashford. Before he was chained to the stake, the archbishop Wonhaman, and Yester, bishop of Rochester, caused his feet to be burnt in a fire until all the flesh came off, even to the bones. This was done in order to make him again recant, but he persisted in his attachment to the truth to the last.

Much about this time one Richard Hunn, a merchant tailor of the city of London, was apprehended, having refused to pay the priest his fees for the funeral of a child; and being conveyed to the Lollards' Tower, in the palace of Lambeth, was there privately murdered by some of the servants of the archbishop.

September 24, 1518, John Stilincen, who had before recanted, was apprehended, brought before Richard Fitz-James, bishop of London, and on the twenty-fifth of October was condemned as a heretic. He was chained to the stake in Smithfield amidst a vast crowd of spectators, and sealed his testimony to the truth with his blood. He declared that he was a Lollard, and that he had always believed the opinions of Wickliffe; and although he had been weak enough to recant his opinions, yet he was now willing to convince the world that he was ready to die for the truth.

 

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Part II

In the year 1519, Thomas Mann was burnt in London, as was one Robert Celin, a plain, honest man for speaking against image worship and pilgrimages.

Much about this time, was executed in Smithfield, in London, James Brewster, a native of Colchester. His sentiments were the same as the rest of the Lollards, or those who followed the doctrines of Wickliffe; but notwithstanding the innocence of his life, and the regularity of his manners, he was obliged to submit to papal revenge.

During this year, one Christopher, a shoemaker, was burnt alive at Newbury, in Berkshire, for denying those popish articles which we have already mentioned. This man had gotten some books in English, which were sufficient to render him obnoxious to the Romish clergy.

Robert Silks, who had been condemned in the bishop's court as a heretic, made his escape out of prison, but was taken two years afterward, and brought back to Coventry, where he was burnt alive. The sheriffs always seized the goods of the martyrs for their own use, so that their wives and children were left to starve.

In 1532, Thomas Harding, who with his wife, had been accused of heresy, was brought before the bishop of Lincoln, and condemned for denying the real presence in the Sacrament. He was then chained to a stake, erected for the purpose, at Chesham in the Pell, near Botely; and when they had set fire to the fagots, one of the spectators dashed out his brains with a billet. The priests told the people that whoever brought fagots to burn heretics would have an indulgence to commit sins for forty days.

During the latter end of this year, Worham, archbishop of Canterbury, apprehended one Hitten, a priest at Maidstone; and after he had been long tortured in prison, and several times examined by the archbishop, and Fisher, bishop of Rochester, he was condemned as a heretic, and burnt alive before the door of his own parish church.

Thomas Bilney, professor of civil law at Cambridge, was brought before the bishop of London, and several other bishops, in the Chapter house, Westminster, and being several times threatened with the stake and flames, he was weak enough to recant; but he repented severely afterward.

For this he was brought before the bishop a second time, and condemned to death. Before he went to the stake he confessed his adherence to those opinions which Luther held; and, when at it, he smiled, and said, "I have had many storms in this world, but now my vessel will soon be on shore in heaven." He stood unmoved in the flames, crying out, "Jesus, I believe"; and these were the last words he was heard to utter.

A few weeks after Bilney had suffered, Richard Byfield was cast into prison, and endured some whipping, for his adherence to the doctrines of Luther: this Mr. Byfield had been some time a monk, at Barnes, in Surrey, but was converted by reading Tyndale's version of the New Testament. The sufferings this man underwent for the truth were so great that it would require a volume to contain them. Sometimes he was shut up in a dungeon, where he was almost suffocated by the offensive and horrid smell of filth and stagnant water. At other times he was tied up by the arms, until almost all his joints were dislocated. He was whipped at the post several times, until scarcely any flesh was left on his back; and all this was done to make him recant. He was then taken to the Lollard's Tower in Lambeth palace, where he was chained by the neck to the wall, and once every day beaten in the most cruel manner by the archbishop's servants. At last he was condemned, degraded, and burnt in Smithfield.

The next person that suffered was John Tewkesbury. This was a plain, simple man, who had been guilty of no other offence against what was called the holy Mother Church, than that of reading Tyndale's translation of the New Testament. At first he was weak enough to adjure, but afterward repented, and acknowledged the truth. For this he was brought before the bishop of London, who condemned him as an obstinate heretic. He suffered greatly during the time of his imprisonment, so that when they brought him out to execution, he was almost dead. He was conducted to the stake in Smithfield, where he was burned, declaring his utter abhorrence of popery, and professing a firm belief that his cause was just in the sight of God.

The next person that suffered in this reign was James Baynham, a reputable citizen in London, who had married the widow of a gentleman in the Temple. When chained to the stake he embraced the fagots, and said, "Oh, ye papists, behold! ye look for miracles; here now may you see a miracle; for in this fire I feel no more pain than if I were in bed; for it is as sweet to me as a bed of roses." Thus he resigned his soul into the hands of his Redeemer.

Soon after the death of this martyr, one Traxnal, an inoffensive countryman, was burned alive at Bradford in Wiltshire, because he would not acknowledge the real presence in the Sacrament, nor own the papal supremacy over the consciences of men.

In the year 1533, John Frith, a noted martyr, died for the truth. When brought to the stake in Smithfield, he embraced the fagots, and exhorted a young man named Andrew Hewit, who suffered with him, to trust his soul to that God who had redeemed it. Both these sufferers endured much torment, for the wind blew the flames away from them, so that they were above two hours in agony before they expired.

In the year 1538, one Collins, a madman, suffered death with his dog in Smithfield. The circumstances were as follows: Collins happened to be in church when the priest elevated the host; and Collins, in derision of the sacrifice of the Mass, lifted up his dog above his head. For this crime Collins, who ought to have been sent to a madhouse, or whipped at the cart's tail, was brought before the bishop of London; and although he was really mad, yet such was the force of popish power, such the corruption in Church and state, that the poor madman, and his dog, were both carried to the stake in Smithfield, where they were burned to ashes, amidst a vast crowd of spectators.

There were some other persons who suffered the same year, of whom we shall take notice in the order they lie before us.

One Cowbridge suffered at Oxford; and although he was reputed to be a madman, yet he showed great signs of piety when he was fastened to the stake, and after the flames were kindled around him.

About the same time one Purderve was put to death for saying privately to a priest, after he had drunk the wine, "He blessed the hungry people with the empty chalice."

At the same time was condemned William Letton, a monk of great age, in the county of Suffolk, who was burned at Norwich for speaking against an idol that was carried in procession; and for asserting, that the Sacrament should be administered in both kinds.

Sometime before the burning of these men, Nicholas Peke was executed at Norwich; and when the fire was lighted, he was so scorched that he was as black as pitch. Dr. Reading standing before him, with Dr. Hearne and Dr. Spragwell, having a long white want in his hand, struck him upon the right shoulder, and said, "Peke, recant, and believe in the Sacrament." To this he answered, "I despise thee and it also;" and with great violence he spit blood, occasioned by the anguish of his sufferings. Dr. Reading granted forty days' indulgence for the sufferer, in order that he might recant his opinions. But he persisted in his adherence to the truth, without paying any regard to the malice of his enemies; and he was burned alive, rejoicing that Christ had counted him worthy to suffer for His name's sake.

On July 28, 1540, or 1541, (for the chronology differs) Thomas Cromwell, earl of Essex, was brought to a scaffold on Tower-hill, where he was executed with some striking instances of cruelty. He made a short speech to the people, and then meekly resigned himself to the axe.

It is, we think, with great propriety, that this nobleman is ranked among the martyrs; for although the accusations preferred against him, did not relate to anything in religion, yet had it not been for his zeal to demolish popery, he might have to the last retained the king's favor. To this may be added, that the papists plotted his destruction, for he did more towards promoting the Reformation, than any man in that age, except the good Dr. Cranmer.

Soon after the execution of Cromwell, Dr. Cuthbert Barnes, Thomas Garnet, and William Jerome, were brought before the ecclesiastical court of the bishop of London, and accused of heresy.

Being before the bishop of London, Dr. Barnes was asked whether the saints prayed for us? To this he answered, that "he would leave that to God; but (said he) I will pray for you."

On the thirteenth of July, 1541, these men were brought from the Tower to Smithfield, where they were all chained to one stake; and there suffered death with a constancy that nothing less than a firm faith in Jesus Christ could inspire.

One Thomas Sommers, an honest merchant, with three others, was thrown into prison, for reading some of Luther's books, and they were condemned to carry those books to a fire in Cheapside; there they were to throw them in the flames; but Sommers threw his over, for which he was sent back to the Tower, where he was stoned to death.

Dreadful persecutions were at this time carried on at Lincoln, under Dr. Longland, the bishop of that diocese. At Buckingham, Thomas Bainard, and James Moreton, the one for reading the Lord's Prayer in English, and the other for reading St. James' Epistles ion English, were both condemned and burnt alive.

Anthony Parsons, a priest, together with two others, was sent to Windsor, to be examined concerning heresy; and several articles were tendered to them to subscribe, which they refused. This was carried on by the bishop of Salisbury, who was the most violent persecutor of any in that age, except Bonner. When they were brought to the stake, Parsons asked for some drink, which being brought him, he drank to his fellow-sufferers, saying, "Be merry, my brethren, and lift up your hearts to God; for after this sharp breakfast I trust we shall have a good dinner in the Kingdom of Christ, our Lord and Redeemer." At these words Eastwood, one of the sufferers, lifteed up his eyes and hands to heaven, desiring the Lord above to receive his spirit. Parsons pulled the straw near to him, and then said to the spectators, "This is God's armor, and now I am a Christian soldier prepared for battle: I look for no mercy but through the merits of Christ;

He is my only Savior, in Him do I trust for salvation;" and soon after the fires were lighted, which burned their bodies, but could not hurt their precious and immortal souls. Their constancy triumphed over cruelty, and their sufferings will be held in everlasting remembrance.

Thus were Christ's people betrayed every way, and their lives bought and sold. For, in the said parliament, the king made this most blasphemous and cruel act, to be a law forever: that whatsoever they were that should read the Scriptures in the mother-tongue (which was then called "Wickliffe's learning"), they should forfeit land, cattle, body, life, and goods, from their heirs for ever, and so be condemned for heretics to God, enemies to the crown, and most arrant traitors to the land.

tob

 

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CHAPTER 15

An Account of the Persecutions in Scotland During the Reign of King Henry VIII

Like as there was no place, either of Germany, Italy, or France, wherein there were not some branches sprung out of that most fruitful root of Luther; so likewise was not this isle of Britain without his fruit and branches. Amongst whom was Patrick Hamilton, a Scotchman born of high and noble stock, and of the king's blood, of excellent towardness, twenty-three years of age, called abbot of Ferne. Coming out of his country with three companions to seek godly learning, he went to the University of Marburg in Germany, which university was then newly erected by Philip, Landgrave of Hesse.

During his residence here, he became intimately acquainted with those eminent lights of the Gospel, Martin Luther and Philip Melancthon; from whose writings and doctrines he strongly attached himself to the Protestant religion.

The archbishop of St. Andrews (who was a rigid papist) learning of Mr. Hamilton's proceedings, caused him to be seized, and being brought before him, after a short examination relative to his religious principles, he committed him a prisoner to the castle, at the same time ordering him to be confined in the most loathsome part of the prison.

The next morning Mr. Hamilton was brought before the bishop, and several others, for examination, when the principal articles exhibited against him were, his publicly disapproving of pilgrimages, purgatory, prayers to saints, for the dead, etc.

These articles Mr. Hamilton acknowledged to be true, in consequence of which he was immediately condemned to be burnt; and that his condemnation might have the greater authority, they caused it to be subscribed by all those of any note who were present, and to make the number as considerable as possible, even admitted the subscription of boys who were sons of the nobility.

So anxious was this bigoted and persecuting prelate for the destruction of Mr. Hamilton, that he ordered his sentence to be put in execution on the afternoon of the very day it was pronounced. He was accordingly led to the place appointed for the horrid tragedy, and was attended by a prodigious number of spectators. The greatest part of the multitude would not believe it was intended he should be put to death, but that it was only done to frighten him, and thereby bring him over to embrace the principles of the Romish religion.

When he arrived at the stake, he kneeled down, and, for some time prayed with great fervency. After this he was fastened to the stake, and the fagots placed round him. A quantity of gunpowder having been placed under his arms was first set on fire which scorched his left hand and one side of his face, but did no material injury, neither did it communicate with the fagots. In consequence of this, more powder and combustible matter were brought, which being set on fire took effect, and the fagots being kindled, he called out, with an audible voice: "Lord Jesus, receive my spirit! How long shall darkness overwhelm this realm? And how long wilt Thou suffer the tyranny of these men?"

The fire burning slow put him to great torment; but he bore it with Christian magnanimity. What gave him the greatest pain was, the clamor of some wicked men set on by the friars, who frequently cried, "Turn, thou heretic; call upon our Lady; say, Salve Regina, etc." To whom he replied, "Depart from me, and trouble me not, ye messengers of Satan." One Campbell, a friar, who was the ringleader, still continuing to interrupt him by opprobrious language; he said to him, "Wicked man, God forgive thee." After which, being prevented from further speech by the violence of the smoke, and the rapidity of the flames, he resigned up his soul into the hands of Him who gave it.

This steadfast believer in Christ suffered martyrdom in the year 1527.

One Henry Forest, a young inoffensive Benedictine, being charged with speaking respectfully of the above Patrick Hamilton, was thrown into prison; and, in confessing himself to a friar, owned that he thought Hamilton a good man; and that the articles for which he was sentenced to die, might be defended. This being revealed by the friar, it was received as evidence; and the poor Benedictine was sentenced to be burnt.

Whilst consultation was held, with regard to the manner of his execution, John Lindsay, one of the archbishop's gentlemen, offered his advice, to burn Friar Forest in some cellar; "for," said he, "the smoke of Patrick Hamilton hath infected all those on whom it blew."

This advice was taken, and the poor victim was rather suffocated, than burnt.

The next who fell victims for professing the truth of the Gospel, were David Stratton and Norman Gourlay.

When they arrived at the fatal spot, they both kneeled down, and prayed for some time with great fervency. They then arose, when Stratton, addressing himself to the spectators, exhorted them to lay aside their superstitious and idolatrous notions, and employ their time in seeking the true light of the Gospel. He would have said more, but was prevented by the officers who attended.

Their sentence was then put into execution, and they cheerfully resigned up their souls to that God who gave them, hoping, through the merits of the great Redeemer, for a glorious resurrection to life immortal. They suffered in the year 1534.

The martyrdoms of the two before-mentioned persons, were soon followed by that of Mr. Thomas Forret, who, for a considerable time, had been dean of the Romish Church; Killor and Beverage, two blacksmiths; Duncan Simson, a priest; and Robert Forrester, a gentleman. They were all burnt together, on the Castle-hill at Edinburgh, the last day of February, 1538.

The year following the martyrdoms of the before-mentioned persons, viz. 1539, two others were apprehended on a suspicion of herresy; namely, Jerome Russell and Alexander Kennedy, a youth about eighteen years of age.

These two persons, after being some time confined in prison, were brought before the archbishop for examination. In the course of which Russell, being a very sensible man, reasoned learnedly against his accusers; while they in return made use of very opprobrious language.

The examination being over, and both of them deemed heretics, the archbishop pronounced the dreadful sentence of death, and they were immediately delivered over to the secular power in order for execution.

The next day they were led to the place appointed for them to suffer; in their way to which, Russell, seeing his fellow-sufferer have the appearance of timidity in his countenance, thus addressed him: "Brother, fear not; greater is He that is in us, than He that is in the world. The pain that we are to suffer is short, and shall be light; but our joy and consolation shall never have an end. Let us, therefore, strive to enter into our Master and Savior's joy, by the same straight way which He hath taken before us. Death cannot hurt us, for it is already destroyed by Him, for whose sake we are now going to suffer."

When they arrived at the fatal spot, they both kneeled down and prayed for some time; after which being fastened to the stake, and the fagots lighted, they cheerfully resigned their souls into the hands of Him who gave them, in full hopes of an everlasting reward in the heavenly mansions.

tob