Fox's Book of Martyrs, John Foxe [i like reading .txt] 📗
- Author: John Foxe
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The monks of Pignerol having a great inclination to get the minister of a town in the valleys, called St. Germain, into their power, hired a band of ruffians for the purpose of apprehending him. These fellows were conducted by a treacherous person, who had formerly been a servant to the clergyman, and who perfectly well knew a secret way to the house, by which he could lead them without alarming the neighbourhood. The guide knocked at the door, and being asked who was there, answered in his own name. The clergyman, not expecting any injury from a person on whom he had heaped favours, immediately opened the door; but perceiving the ruffians, he started back, and fled to a back door; but they rushed in, followed, and seized him. Having murdered all his family, they made him proceed towards Pignerol, goading him all the way with pikes, lances, swords, &c. He was kept a considerable time in prison, and then fastened to the stake to be burnt; when two women of the Waldenses, who had renounced their religion to save their lives, were ordered to carry fagots to the stake to burn him; and as they laid them down, to say, Take these, thou wicked heretic, in recompense for the pernicious doctrines thou hast taught us. These words they both repeated to him to which he calmly replied, I formerly taught you well, but you have since learned ill. The fire was then put to the fagots, and he was speedily consumed, calling upon the name of the Lord as long as his voice permitted.
As the troops of ruffians, belonging to the monks, did great mischief about the town of St. Germain, murdering and plundering many of the inhabitants, the reformed of Lucerne and Angrogne, sent some bands of armed men to the assistance of their brethren of St. Germain. These bodies of armed men frequently attacked the ruffians, and often put them to the rout, which so terrified the monks, that they left the monastery of Pignerol for some time, till they could procure a body of regular troops to guard them.
The duke not thinking himself so successful as he at first imagined he should be, greatly augmented his forces; ordered the bands of ruffians, belonging to the monks, should join him; and commanded, that a general jail-delivery should take place, provided the persons released would bear arms, and form themselves into light companies, to assist in the extermination of the Waldenses.
The Waldenses, being informed of the proceedings, secured as much of their properties as they could, and quitting the valleys, retired to the rocks and caves among the Alps; for it is to be understood, that the valleys of Piedmont are situated at the foot of those prodigious mountains called the Alps, or the Alpine hills.
The army now began to plunder and burn the towns and villages wherever they came; but the troops could not force the passes to the Alps, which were gallantly defended by the Waldenses, who always repulsed their enemies: but if any fell into the hands of the troops, they were sure to be treated with the most barbarous severity.
A soldier having caught one of the Waldenses, bit his right ear off, saying, I will carry this member of that wicked heretic with me into my own country, and preserve it as a rarity. He then stabbed the man and threw him into a ditch.
A party of the troops found a venerable man, upwards of a hundred years of age, together with his grand-daughter, a maiden, of about eighteen, in a cave. They butchered the poor old man in the most inhuman manner, and then attempted to ravish the girl, when she started away and fled from them; but they pursuing her, she threw herself from a precipice and perished.
The Waldenses, in order the more effectually to be able to repel force by force, entered into a league with the protestant powers of Germany, and with the reformed of Dauphiny and Pragela. These were respectively to furnish bodies of troops; and the Waldenses determined, when thus reinforced, to quit the mountains of the Alps, (where they must soon have perished, as the winter was coming on,) and to force the duke's army to evacuate their native valleys.
The duke of Savoy was now tired of the war; it had cost him great fatigue and anxiety of mind, a vast number of men, and very considerable sums of money. It had been much more tedious and bloody than he expected, as well as more expensive than he could at first have imagined, for he thought the plunder would have discharged the expenses of the expedition; but in this he was mistaken, for the pope's nuncio, the bishops, monks, and other ecclesiastics, who attended the army and encouraged the war, sunk the greatest part of the wealth that was taken under various pretences. For these reasons, and the death of his duchess, of which he had just received intelligence, and fearing that the Waldenses, by the treaties they had entered into, would become more powerful than ever, he determined to return to Turin with his army, and to make peace with the Waldenses.
This resolution he executed, though greatly against the will of the ecclesiastics, who were the chief gainers, and the best pleased with revenge. Before the articles of peace could be ratified, the duke himself died, soon after his return to Turin; but on his death-bed he strictly enjoined his son to perform what he intended, and to be as favourable as possible to the Waldenses.
The duke's son, Charles Emmanuel, succeeded to the dominions of Savoy, and gave a full ratification of peace to the Waldenses, according to the last injunctions of his father, though the ecclesiastics did all they could to persuade him to the contrary.
An account of the Persecutions in Venice.
While the state of Venice was free from inquisitors, a great number of protestants fixed their residence there, and many converts were made by the purity of the doctrines they professed, and the inoffensiveness of the conversation they used.
The pope being informed of the great increase of protestantism, in the year 1512 sent inquisitors to Venice to make an inquiry into the matter, and apprehend such as they might deem obnoxious persons. Hence a severe persecution began, and many worthy persons were martyred for serving God with purity, and scorning the trappings of idolatry.
Various were the modes by which the protestants were deprived of life; but one particular method, which was first invented upon this occasion, we shall describe; as soon as sentence was passed, the prisoner had an iron chain which ran through a great stone fastened to his body. He was then laid flat upon a plank, with his face upwards, and rowed between two boats to a certain distance at sea, when the two boats separated, and he was sunk to the bottom by the weight of the stone.
If any denied the jurisdiction of the inquisitors at Venice, they were sent to Rome, where, being committed purposely to damp prisons, and never called to a hearing, their flesh mortified, and they died miserably in jail.
A citizen of Venice, Anthony Ricetti, being apprehended as a protestant, was sentenced to be drowned in the manner we have already described. A few days previous to the time appointed for his execution, his son went to see him, and begged him to recant, that his wife might be saved, and himself not left fatherless. To which the father replied, a good christian is bound to relinquish not only goods and children, but life itself, for the glory of his Redeemer: therefore I am resolved to sacrifice every thing in this transitory world, for the sake of salvation in a world that will last to eternity. The lords of Venice likewise sent him word, that if he would embrace the Roman catholic religion, they would not only give him his life, but redeem a considerable estate which he had mortgaged, and freely present him with it. This, however, he absolutely refused to comply with, sending word to the nobles that he valued his soul beyond all other considerations; and being told that a fellow-prisoner, named Francis Sega, had recanted, he answered, if he has forsaken God, I pity him; but I shall continue steadfast in my duty. Finding all endeavours to persuade him to renounce his faith ineffectual, he was executed according to his sentence, dying cheerfully, and recommending his soul fervently to the Almighty.
What Ricetti had been told concerning the apostacy of Francis Sega, was absolutely false, for he had never offered to recant, but steadfastly persisted in his faith, and was executed, a few days after Ricetti, in the very same manner.
Francis Spinola, a protestant gentleman of very great learning, being apprehended by order of the inquisitors, was carried before their tribunal. A treatise on the Lord's supper was then put into his hands and he was asked if he knew the author of it. To which he replied, I confess myself to be the author of it, and at the same time solemnly affirm, that there is not a line in it but what is authorized by, and consonant to, the holy scriptures. On this confession he was committed close prisoner to a dungeon for several days.
Being brought to a second examination, he charged the pope's legate, and the inquisitors, with being merciless barbarians, and then represented the superstitions and idolatries practised by the church of Rome in so glaring a light, that not being able to refute his arguments, they sent him back to his dungeon, to make him repent of what he had said.
On his third examination, they asked him if he would recant his errors! To which he answered, that the doctrines he maintained were not erroneous, being purely the same as those which Christ and his apostles had taught, and which were handed down to us in the sacred writings. The inquisitors then sentenced him to be drowned, which was executed in the manner already described. He went to meet death with the utmost serenity, seemed to wish for dissolution, and declaring, that the prolongation of his life did but tend to retard that real happiness which could only be expected in the world to come.
An account of several remarkable individuals, who were martyred in different parts of Italy, on account of their religion.
John Mollius was born at Rome, of reputable parents. At twelve years of age they placed him in the monastery of Gray Friars, where he made such a rapid progress in arts, sciences, and languages, that at eighteen years of age he was permitted to take priest's orders.
He was then sent to Ferrara, where, after pursuing his studies six years longer, he was made theological reader in the university of that city. He now, unhappily, exerted his great talents to disguise the gospel truths, and to varnish over the errors of the church of Rome. After some years residence in Ferrara, he removed to the university of Bononia, where he became a professor. Having read some treatises written by ministers of the reformed religion, he grew fully sensible of the errors of popery, and soon became a zealous protestant in his heart.
He now determined to expound, accordingly to the purity of the gospel, St. Paul's epistle to the Romans, in a regular course of sermons. The concourse of people that continually attended his preaching was surprising, but when the priests found the tenor of his doctrines, they despatched an account of the affair to Rome; when the pope sent a monk, named Cornelius, to Bononia, to expound the same epistle, according to the tenets
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