Fox's Book of Martyrs Part 8

It is a remarkable interference of Providence, that, in all this dreadful ma.s.sacre, not more than two ministers of the gospel were involved in it.

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

_From the Revocation of the Edict of Nantes, to the French Revolution in 1789._

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

On the accession of Louis XIV. the kingdom was almost ruined by civil wars. At this critical juncture, the protestants, heedless of our Lord's admonition, "They that take the sword, shall perish with the sword,"

took such an active part in favour of the king, that he was constrained to acknowledge himself indebted to their arms for his establishment on the throne. Instead of cherishing and rewarding that party who had fought for him, he reasoned, that the same power which had protected could overturn him, and, listening to the popish machinations, he began to issue out proscriptions and restrictions, indicative of his final determination. Roch.e.l.le was presently fettered with an incredible number of denunciations. Montaban and Millau were sacked by soldiers. Popish commissioners were appointed to preside over the affairs of the protestants, and there was no appeal from their ordinance, except to the king's council. This struck at the root of their civil and religious exercises, and prevented them, being protestants, from suing a catholic in any court of law. This was followed by another injunction, to make an inquiry in all parishes into whatever the protestants had said or done for twenty years past. This filled the prisons with innocent victims, and condemned others to the galleys or banishment. Protestants were expelled from all offices, trades, privileges and employs; thereby depriving them of the means of getting their bread: and they proceeded to such excess in their brutality, that they would not suffer even the midwives to officiate, but compelled their women to submit themselves in that crisis of nature to their enemies, the brutal catholics. Their children were taken from them to be educated by the catholics, and at seven years made to embrace popery. The reformed were prohibited from relieving their own sick or poor, from all private worship, and divine service was to be performed in the presence of a popish priest. To prevent the unfortunate victims from leaving the kingdom, all the pa.s.sages on the frontiers were strictly guarded; yet, by the good hand of G.o.d, about 150,000 escaped their vigilance, and emigrated to different countries to relate the dismal narrative.

All that has been related hitherto were only infringements on their established charter, the edict of Nantes. At length the diabolical revocation of that edict pa.s.sed on the 18th of October, 1685, and was registered the 22d in the vacation, contrary to all form of law.

Instantly the dragoons were quartered upon the protestants throughout the realm, and filled all France with the like news, that the king would no longer suffer any Huguenots in his kingdom, and therefore they must resolve to change their religion. Hereupon the intendants in every parish (which were popish governors and spies set over the protestants) a.s.sembled the reformed inhabitants, and told them, they must without delay turn catholics, either freely or by force. The protestants replied, "They were ready to sacrifice their lives and estates to the king, but their consciences being G.o.d's, they could not so dispose of them."

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

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

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

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

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

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

The same day the edict for revoking the protestant's charter was published, they demolished their churches, and banished their ministers, whom they allowed but twenty-four hours to leave Paris. The papists would not suffer them to dispose of their effects, and threw every obstacle in their way to delay their escape till the limited time was expired which subjected them to condemnation for life to the galleys.

The guards were doubled at the seaports, and the prisons were filled with the victims, who endured torments and wants at which human nature must shudder.

The sufferings of the ministers and others, who were sent to the galleys, seemed to exceed all. Chained to the oar, they were exposed to the open air night and day, at all seasons, and in all weathers; and when through weakness of body they fainted under the oar, instead of a cordial to revive them, or viands to refresh them, they received only the lashes of a scourge, or the blows of a cane or rope's end. For the want of sufficient clothing and necessary cleanliness, they were most grievously tormented with vermin, and cruelly pinched with the cold, which removed by night the executioners who beat and tormented them by day. Instead of a bed, they were allowed, sick or well, only a hard board, eighteen inches broad, to sleep on, without any covering but their wretched apparel; which was a shirt of the coa.r.s.est canva.s.s, a little jerkin of red serge, slit up each side up to the arm-holes, with open sleeves that reached not to the elbow; and once in three years they had a coa.r.s.e frock, and a little cap to cover their heads, which were always kept close shaved as a mark of their infamy. The allowance of provision was as narrow as the sentiments of those who condemned them to such miseries, and their treatment when sick is too shocking to relate, doomed to die upon the boards of a dark hold; covered with vermin, and without the least convenience for the calls of nature. Nor was it among the least of the horrors they endured, that, as ministers of Christ, and honest men, they were chained side by side to felons and the most execrable villains, whose blasphemous tongues were never idle.

If they refused to hear ma.s.s, they were sentenced to the bastinado, of which dreadful punishment the following is a description. Preparatory to it, the chains are taken off, and the victims delivered into the hands of the Turks that preside at the oars, who strip them quite naked, and stretching them upon a great gun, they are held so that they cannot stir; during which there reigns an awful silence throughout the galley.

The Turk who is appointed the executioner, and who thinks the sacrifice acceptable to his prophet Mahomet, most cruelly beats the wretched victim with a rough cudgel, or knotty rope's end, till the skin is flayed off his bones, and he is near the point of expiring; then they apply a most tormenting mixture of vinegar and salt, and consign him to that most intolerable hospital where thousands under their cruelties have expired.

_Martyrdom of John Calas._

We pa.s.s over many other individual martyrdoms to insert that of John Calas, which took place so lately as 1761, and is an indubitable proof of the bigotry of popery, and shows that neither experience nor improvement can root out the inveterate prejudices of the Roman catholics, or render them less cruel or inexorable to protestants.

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

On the 13th of October, 1761, Mr. Gober la Vaisse, a young gentleman about 19 years of age, the son of La Vaisse, a celebrated advocate of Thoulouse, about five o'clock in the evening, was met by John Calas, the father, and the eldest son Mark Antony, who was his friend. Calas, the father, invited him to supper, and the family and their guest sat down in a room up one pair of stairs; the whole company, consisting of Calas the father and his wife, Antony and Peter Calas, the sons, and La Vaisse the guest, no other person being in the house, except the maid-servant who has been already mentioned.

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

On the ground floor of Calas's house was a shop and a ware-house, the latter of which was divided from the shop by a pair of folding-doors.

When Peter Calas and La Vaisse came down stairs into the shop, they were extremely shocked to see Antony hanging in his shirt, from a bar which he had laid across the top of the two folding-doors, having half opened them for that purpose. On discovery of this horrid spectacle, they shrieked out, which brought down Calas the father, the mother being seized with such terror as kept her trembling in the pa.s.sage above. When the maid discovered what had happened, she continued below, either because she feared to carry an account of it to her mistress, or because she busied herself in doing some good office to her master, who was embracing the body of his son, and bathing it in his tears. The mother, therefore, being thus left alone, went down and mixed in the scene that has been already described, with such emotions as it must naturally produce. In the mean time Peter had been sent for La Moire, a surgeon in the neighbourhood. La Moire was not at home, but his apprentice, Mr.

Grosle, came instantly. Upon examination, he found the body quite dead; and by this time a papistical crowd of people were gathered about the house, and, having by some means heard that Antony Calas was suddenly dead, and that the surgeon who had examined the body, declared that he had been strangled, they took it into their heads he had been murdered; and as the family was protestant, they presently supposed that the young man was about to change his religion, and had been put to death for that reason.

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

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

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

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

The capitoul continued the persecution with unrelenting severity, and, without the least proof coming in, thought fit to condemn the unhappy father, mother, brother, friend, and servant, to the torture, and put them all into irons on the 18th of November.

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

Poor Calas, however, an old man of 68, was condemned to this dreadful punishment alone. He suffered the torture with great constancy, and was led to execution in a frame of mind which excited the admiration of all that saw him, and particularly of the two Dominicans (father Bourges and father Coldagues) who attended him in his last moments, and declared that they thought him not only innocent of the crime laid to his charge, but an exemplary instance of true christian patience, fort.i.tude, and charity. When he saw the executioner prepared to give him the last stroke, he made a fresh declaration to father Bourges, but while the words were still in his mouth, the capitoul, the author of this catastrophe, and who came upon the scaffold merely to gratify his desire of being a witness of his punishment and death, ran up to him, and bawled out, "Wretch, there are the f.a.gots which are to reduce your body to ashes! speak the truth." M. Calas made no reply, but turned his head a little aside, and that moment the executioner did his office.

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

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

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

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

CHAPTER V.

AN ACCOUNT OF THE INQUISITION.

When the reformed religion began to diffuse the gospel light throughout church. He accordingly inst.i.tuted a number of inquisitors, or persons who were to make inquiry after, apprehend, and punish, heretics, as the reformed were called by the papists.

At the head of these inquisitors was one Dominic, who had been canonized by the pope, in order to render his authority the more respectable.

Dominic, and the other inquisitors, spread themselves into various Roman catholic countries, and treated the protestants with the utmost severity. In process of time, the pope, not finding these roving inquisitors so useful as he had imagined, resolved upon the establishment of fixed and regular courts of inquisition. After the order for these regular courts, the first office of inquisition was established in the city of Thoulouse, and Dominic became the first regular inquisitor, as he had before been the first roving inquisitor.

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

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

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

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

The officers of the inquisition are three inquisitors, or judges, a fiscal proctor, two secretaries, a magistrate, a messenger, a receiver, a jailer, an agent of confiscated possessions; several a.s.sessors, counsellors, executioners, physicians, surgeons, door-keepers, familiars, and visiters, who are sworn to secrecy.

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

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

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