 Chapter 10 of Fox's Book of Martyrs, Volume 1. This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to volunteer, please visit LibriVox.org. Fox's Book of Martyrs, Volume 1 by John Fox, edited by William Byron Forbush. 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, one, he gave the emperor 200,000 crowns in ready money. Two, he promised to maintain 12,000 foot and 5,000 horse for the space of six months or during a campaign. Three, he allowed the emperor to receive one-half the revenues of the clergy of the empire during the war. Four, he permitted the emperor to pledge the abbey lands for 500,000 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 land-grave of Hesse. The imperial forces were commanded by the emperor of Germany in person and the eyes of all Europe returned 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 land-grave 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 Vos and John Esch being apprehended as Protestants were brought to examination. Vos 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 Fryers? Vos, yes. Priest, how came you to quit the bosom of the church at Rome? Vos, on account of her abominations. Priest, in what do you believe? Vos, in the Old and New Testaments. Priest, do you believe in the writings of the Fathers and the decrees of the Councils? Vos, yes if they agree with Scripture. Priest, did not Martin Luther seduce you both? Vos, 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 Sutfin, 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 excruable office of executioners. Peter Spengler, a pious divine of the town of Charlotte, 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 marketplace 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 Schuch and John Hugglin, two worthy ministers, were burned as was Leonard Kaiser a student at the University of Wurtemberg, 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 Pasawak, 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 Gryphonburg, when the imperial forces prevailed, they shut up the senators in the Senate chamber, and surrounding it by lighted straw suffocated them. Frandon Dahl 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. 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 drying up several with pulleys, hanging, stifling, roasting, stabbing, frying, racking, ravishing, ripping open, breaking the bones, grasping off the flesh, tearing with wild horses, drowning, strangling, burning, broiling, crucifying, emmering, poisoning, cutting off tongues, noses, ears, etc., sighing off the limbs, hacking to pieces, and drying by the heels through the streets. The enormous cruelties will be a perpetual stain on the memory of Count Tillie, 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. In 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 nod 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 Castle some of the troops entered in 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 out 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 Basil, who were returning from the great market of Strasburg, 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 landow. 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 the 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 reformed 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 residence sent by the Prince of Hessey, 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. One, that military executions were ordered against all Protestant shoemakers who should refuse to contribute to the masses of St. Crispin. Two, 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. Three, that several Protestant ministers had been dispossessed of their churches under pretence of 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 30,000 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. Fox's Book of Martyrs, Vol. 1 by John Fox edited by William Byron Forbush, 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 filmed martyrs to superstitious malice and barbarous bigotry among whom the most remarkable were the following. When Della Nuta, 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 into the dungeon she did her utmost to perform the task she had undertaken. But finding her endeavors ineffectual, she said, Dear when Della Nuta, 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 across to her and bade her kiss and worshiped God. To which she answered, I worshiped 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 strangled before fire was put to the faggots. Two Protestant clergymen were burnt at Kolan, 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 received 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 and 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 reparated this piece of treacherous and unnecessary cruelty. George Scherder, 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 fate, 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 the left as did also the right arm over the left and in this manner it remained until it was committed to the flames. In Ljubljana a learned man named Personal was murdered in prison and justice in spark was beheaded for having Luther's sermons in his possession. Giles Tillerman, 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 quantity of faggots 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, emmering, burning, the rack or burying alive. John de Bosquein, 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 university beloved for his inoffensive life and exemplary piety. A private execution being determined on in order was given to drown him in prison. The executioner accordingly put him in a large tub but Bosquein struggling and getting his head above the water the executioner stabbed him with a dagger in several places until he expired. John de Bosquein's 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. AD 1568 three persons were apprehended in Antwerp named Skoblant, Hughes and Cumans. 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 quote Since it is well 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 rebel against the spirit and hearken to the counsel 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 on our condition but that which places a crown of martyrdom upon our heads end quote Scoblant was first brought to his trial when persisting in the profession of his faith he received the sentence of death on his return to prison he earnestly requested the jailer not to permit any friar to come near him saying, quote they can do me no good but they 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 spilled found sufficient to quench the thirst of popish cruelty that the church of Christ may have rest here as his servants will hereafter end quote the day of execution he took a pathetic leave of his fellow prisoners at the stake he fervently said the Lord's prayer and sung the 40th Psalm then commending his soul to God he was burnt alive Hughes soon after died in prison upon which occasion Cummins wrote thus to his friends quote I am now deprived of my friends and companions Scoblant is martyred and Hughes 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 end quote 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 quote will you die for the faith you profess end quote to which Cummins replied quote 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 end quote being condemned he went cheerfully to the place of execution and died with the most manly fortitude in Christian resignation William of Nassau fell a sacrifice to treachery being assassinated in the 51st year of his age by Beltazar Gerard a native of Ranche Comte 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 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 Princess through the same hall when 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 in 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 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 pinchers 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 vis that of father of his people to conclude multitudes were murdered in different parts of Flanders in the city of Valence in particular 57 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 inclimacy of their dungeons End of Chapter 11 Recording by Tricia G. Chapter 12. Part 1 of Fox's Book of Martyrs. Volume 1. This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to volunteer please visit LibriVox.org Recording by Father Xyle of Detroit. Fox's Book of Martyrs. Volume 1. By John Fox. Edited by William Byron Forbush. Chapter 12. The Life and Story of the True Servant and Martyr of God William Tyndale. Part 1. 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 ruts and foundation of the Pope's proud prelacy, saw 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, in so much 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. Having 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 favour with his master. As this gentleman kept a good ordinary commonly at his table, there resorted to him many times Sondre Abbotts, deans, archdeacons, with diverse other doctors and great-beneficed men, who there together with Master Tyndale, sitting at the same table, did use many times to enter communication, and talk of learned men, as of Luther and of Erasmus, also of diverse other controversies and questions upon the scripture. Then Master Tyndale, as he was learned and well practised 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 diverse times, until at length they waxed weary, and bear 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 ale houses 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, among 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 thither words, 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 he had 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 diverse 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 scriptures speak of? But beware that 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 popes. After 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 air many years he would cause a boy that driveeth a plow 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 raiding at him, and laid many things sorely to his charge, saying that he was 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 goodwill 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 witch I should be right sorry? So that, in fine, Master Tyndale, with the goodwill of his master, departed, and Eftsoons came up to London, and there he preached awhile as he had done in the country. Be-thinking himself of Cuthbert Tonstel, then Bishop of London, and especially of the great commendation of Erasmus, who in his annotations so extolleth the said Tonstel 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 comp-troller, 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 Hebbethwaite, a man of his old acquaintance. But God, who secretly disposedeth the course of things, saw that was not best for Tyndale's purpose, nor for the prophet of his church, and therefore gave him to find little favour 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 Mummoth, alderman of London, and besought him to help him. Who the same time took him into his house, where the said Tyndale lived, as Mummoth 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 courses 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, in so much 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 Mummoth, and certain other good men, he took his leave of the realm and departed into Germany, where the good man, being inflamed with the 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 with all. Wereupon 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 out 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 rebuked or despise their abominations, resting the scripture into their own purpose, contrary unto the meaning of the text, they would so delude the unlearned laypeople, that though thou felt in thy heart and were sure that all were false, that they said yet could not solve their subtle riddles. For these in such other considerations this good man was stirred up of God to translate the scripture into his mother tongue, for the prophet of the simple people of his country, first setting in hand with the New Testament which came forth in print about Anno Domini 1525. Cuthbert Tonstel, bishop of London, with Sir Thomas Moore, 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 Tyndall, 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 the strangers that have bought them of Tyndall, and have them here to sell. So that, if it be your lordship's pleasure, I must disperse 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 St. Paul's Cross. This Augustine Packington went unto William Tyndall and declared the whole matter, and so upon the compact made between them the bishop of London had the books, Packington had the thanks, and Tyndall had the money. End of Chapter 12, Part 1, Recording by Father Xyley, Detroit, Michigan. Chapter 12, Part 2, of Fox's Book of Martyrs, Volume 1. This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to volunteer, please visit LibriVox.org. Recording by Father Xyley of Fox's Book of Martyrs, Volume 1 by John Fox, edited by William Byron Forbush. Chapter 12, The Life and Story of the True Servant and Martyr of God, William Tyndall, Part 2. After this Tyndall corrected the same New Testament 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 perceived 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 a short space after, it fortune'd that George Constantine was apprehended by Sir Thomas Moore, who was then Chancellor of England, as suspected of certain heresies. Master Moore 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 tindle, joy, and a great many of you, I know they cannot live without help. There are some that succor them with money, and now being one of them, hath thy part thereof, and therefore knowest whence it came. I pray thee, tell me, who be they that help them thus? My Lord, quote Constantine, I will tell you truly, it is the bishop of London that hath hopen 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, quote Moore, I think even the same, for so much I told the bishop before he went about it. After that, Master Tindle 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 Tindle, 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 stir with no small adieu. At what time Tindle 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 Emerson, Anno Domini, 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, Tindle, the translator thereof, added to the latter and 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 Tindle himself, in his prologue, before the first book of Moses declared, showing further what great pains were taken in examining that translation and comparing it with their own imaginations, that with less labor he supposed 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 eye 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 knowledge of the scripture, which neither they would translate themselves nor yet abide it to be translated of others, to the intent, as Tindle 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 sent forth under public authority, that the testament of Tindle's translation was inhibited, which was about Anno Domini 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 Moore, having before them such as had been at Antwerp most studiously, would search and examine all things belonging to Tindle, where and with whom he hosted, where about 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 Tindle, being in the town of Antwerp, had been lodged about one whole year in the house of Thomas Poynts, an Englishman who kept a house of English merchants. Came thither one out of England whose name was Henry Phillips, 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 Tindle, diverse times, was desired forth to dinner and support amongst merchants. By means whereof this Henry Phillips became acquainted with him, so that within short space Master Tindle had a great confidence in him, and brought him to his lodging to the house of Thomas Poynts, 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 Saint Poynts, to whom he showed moreover his books and other secrets of his study, so little did Tindle then mistrust this traitor. But Poynts, having no great confidence in the fellow, asked Master Tindle how he came acquainted with this Phillips, Master Tindle answered that he was an honest man, handsomely learned and very conformable. Poynts, perceiving that he bear such favor to him, said no more, thinking that he was brought acquainted with him by some friend of his. This said Phillips, being in the town three or four days, upon a time desired Poynts to walk with him forth of the town to show him the commodities thereof, and in walking together without the town had communication of diverse things, and some of the king's affairs, by which talk Poynts as yet suspected nothing. But after, when the time was passed, Poynts perceived this to be the mind of Phillips, to feel whether the said Poynts might for lucre of money help him to his purpose, for he perceived before that Phillips was moneyed and would that Poynts should think no less, for he had desired Poynts before to help him to diverse things, and such things as he named he required might be of the best for, he said he, I have money enough. Phillips 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 Emperor's attorney with certain other officers. Within three or four days Poynts went forth to the town of Baroi, 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 Phillips came again to Antwerp to the house of Poynts, 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. Four, said he, I lost my purse this morning coming over at the passage between this and Mechelen. 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 Phillips, 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 Phillips, and at the going forth of Poynts house was a long narrow entry, so that two could not go in front. Master Tyndale would have put Phillips before him, but Phillips wouldn't know why, but put Master Tyndale before, for that he pretended to show great humanity. So Master Tyndale, being a man of great stature, went before, and Phillips, 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. Phillips 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 Poynts, 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 Poynts, and sent away all that was there of Master Tyndale's, as well as his books as other things, and from thence Tyndale was head to the castle of Vilvord, eighteen English miles from Antwerp. Master Tyndale, remaining in prison, was proffered an advocate and 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 knew 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 Domini fifteen thirty-six, 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 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. CHAPTER XIII OF FOX'S BOOK OF MARTERS VOL. 1 This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to volunteer, please visit LibriVox.org. FOX'S BOOK OF MARTERS VOL. 1 by John Fox, edited by William Byron Forbush, Chapter XIII, 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 Martyrinus Cordarius, and studied philosophy in the College of Montaigne under a name. 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 d'Ailag Assain in the Church of Noyon. In 1527 he was presented to the rectory of Marseille, which he exchanged in 1529 to L'Evaquet 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 to the chapel of Gesine and the rectory of Point L'Evaquet in 1534. He made great progress in that science, and improved no less in the knowledge of divinity by his ideas he applied to the Greek tongue under the direction of professor Vollmar. 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 Copp, 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 into bed, was forced to retire to Saint-Tongue, 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 then played 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 whom he was very kindly received. From Italy he came back to France, and having settled his private affairs, he proposed to go to Strasbourg or Basel, in company with his sole surviving brother, Antony Calvin. But as the roads were not safe on account of the war, except for the Duke of Savoy's territories, he chose that road. This was a particular direction of providence, says Bailey. It was his destiny that he should settle at Geneva, and early 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 undertake only this last office and not the other, but in the end he was obliged to go to Strasbourg or Basel. 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 Bern had lately made, whereupon the syndics of Geneva summoned an assembly of the people, and it was ordered that Calvin, Farrell, and another minister should leave the sacrament. Calvin retired to Strasbourg 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 intrigued 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 minister of church discipline and a consistitorial 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 wished 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 Christians 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 anti-scriptural and Christianity is 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 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 Melanchthon 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 then 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. Farrell expressly says that Servetus deserved a capital punishment. Booster 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 endeavored to commute the kind of death but in vain. By wishing to mitigate the severity of the punishment, says Farrell to Calvin, you discharged the office of a friend towards your greatest enemy. That Calvin was the instigator of the magistrates that Servetus might be burned, says Turritan. 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 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 this 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 benign 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. 2,150 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 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 refused 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 Strasburg to return to Geneva he continued 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 paints 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 adulteress ban but even his enemies were late that he had made him learn the trade of a book binder which he followed all his life after. Calvin as a friend of civil liberty. The Reverend 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 whole world is under greater obligations for the freedom it now enjoys than John Calvin. End of Chapter 13 Recording by Sean F. Sawyers O'Fallon, Missouri Chapter 14 of Fox's Book of Martyrs, Volume 1 This is a LibriVox recording. While LibriVox recordings are in the public domain. For more information or to volunteer please visit LibriVox.org Recording by Tricia G. Fox's Book of Martyrs, Volume 1 by John Fox edited by William Byron Forbush 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 AD 586. These monks were in all respects different from those men who bear the same name at present. In the 8th century the Danes a roving crew of barbarians landed in different parts of Britain both in England and in Scotland. At first they were repulsed but in AD 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 AD 868 these barbarians penetrated into the centre of England and took up their quarters at Nottingham but the English under their king Ethelred drove them from their posts and obligated to retire to Northumberland. In AD 870 another body of these barbarians landed at Norfolk and engaged in battle with the English at Hertford. Victory declared in favour 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 Caldees 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 200 were massacred in Scotland. It was much the same in that part of Ireland now called Leinster where the Danes murdered and burned the priests alive in their own churches. There was no destruction along with them wherever they went spearing 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 burdened some ceremonies and gross idolatry. The followers of Wycliffe then called Lawlards 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 Lawlards and abstinence should be delivered over to the secular power and burnt his 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 Santry or Sotry a priest who was burnt to death in Smithfield. Sir John Oldcastle, Lord Cobham in consequence of his attachment to the doctrines of Wycliffe was accused of heresy and being condemned to be hanged and burned was accordingly executed in Lincoln's infields, AD 1419. In his written defense Lord Cobham said quote, 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 puteth 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 idle 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 and Rome or to any other place end quote upon the day appointed Lord Cobham was brought out of the tower with his arms bound behind him having a very cheerful countenance then he was 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 he was 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 present showing great Dolor and this was done 8014-18 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 Wycliffe 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 badrum of pious man was brought before the bishop of Norwich having been accused by some of the priests withholding the doctrines of Wycliffe 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 clothes called Stony Pratt and at the same time his daughter Joan Clark a married woman was obliged to light the faggots that were to burn her father this year also his father Roberts a priest was convicted of being a lallard 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 lallard in consequence of this supposition he gave information to the bishop and Norris was apprehended in 1508 one Lawrence Gual 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 lallards 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 Sudburn by order of the Chancellor Dr. Wittenham 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 Suckling 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 born a faggot round St. Paul's was condemned by Dr. Wohnemann Archbishop of Canterbury alive at Ashford before he was chained to the stake the Archbishop Wohnemann 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 Hun a merchant tailor in the City of London was apprehended to pay the priest his fees for the funeral of a child and being conveyed to the Lawlord's Tower in the Palace of Lambeth was there privately murdered by some of the servants of the Archbishop September 24, 1518 John Stilinson who had before recanted was apprehended brought before Richard Fitzjames Bishop of London and on the 25th of October was condemned as a heretic Smithfield amidst a vast crowd of spectators and sealed his testimony to the truth with his blood he declared that he was a Lawlord and that he had always believed the opinions of Wycliffe 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 in the year 1519 Thomas Mann was burnt in London as was one Robert Sullen 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 Lawlards or those who followed the doctrines of Wycliffe but notwithstanding the innocence of his life and the regularity of his manners he was obliged to submit to papal revenge during this year when 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 bishops court as a heretic made his escape out of prison but was taken two years afterward and brought back to Coventry 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 Cheshom in the Pell near Botley and when they had set fire to the faggots one of the spectators dashed out his brains with a billet the priests told the people that whoever brought faggots to burn heretics would have an indulgence to commit sins for 40 days during the latter end of this year Warham Archbishop of Canterbury apprehended one hidden 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 who 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 Westbinster 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 and 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 Lollards 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 Tuxbury this was a plain simple man who had been guilty of no other offense 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 after were 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 Benham a reputable citizen in London who had married the widow of a gentleman in the temple when changed to the stake he embraced the faggots 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 traxinal an offensive 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 faggots and exhorted a young man named Andrew Hewitt 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 when 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 when Perder 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 Peake was executed at Norwich and when the fire was lighted he was so scorched as his black as pitch Dr. Redding standing before him with Dr. Hearn and Dr. Spraguell having a long white wand in his hand struck him upon the right shoulder and said Peake 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. Redding granted 40 days indulgence for the sufferer 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 acts 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 the rapists 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 Garnett 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 quote he would leave that to God but said he I will pray for you end quote on the 13th 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 Summers 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 cheap sight there they were to throw them in the flames but Summers 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 Morton the one for reading the Lord's Prayer in English and the other for reading St. James Epistles in English were both condemned and burned 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 eastward one of the sufferers lifted 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 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 Wycliffe's learning they should forfeit land, cattle, body life and goods from their heirs forever and for heretics to God enemies to the crown and most errant traitors to the land End of Chapter 14 End of Fox's Book of Martyrs Volume 1 Edited by William Byron Forbush