Chapter X
AN ACCOUNT OF THE PERSECUTIONS IN CHINA AND SEVERAL OTHER COUNTRIES.
Christianity was first established in China by three Italian missionaries, called Roger the Neapolitan, Pasis of Bologne, and Matthew Ricci of Mazerata, in the marquisate of Ancona. These entered China about the beginning of the sixteenth century, being well circumstanced to perform their important commission with success, as they had previously studied the Chinese language.
These three missionaries were very assiduous to the discharge of their duty; but Roger and Pasis returning to Europe in a few years, the whole labour fell upon Ricci, who aimed to establish christianity with a degree of zeal that was indefatigable.
Ricci, though much disposed to indulge his converts as far as possible, made great hesitation at their ceremonies, which seemed to amount to idolatry. At length, after eighteen years consideration, he began to soften his opinion, and tolerated all the parts of those customs which were ordered by the laws of the empire, but strictly enjoined his Chinese christians to omit the rest.
This was the condition of christianity in China, when the christian church established there was governed only by Ricci, who, by his moderation, made innumerable converts. In 1630, however, his tranquility was disturbed by the arrival of some new missionaries, these being unacquainted with the Chinese customs, manners, and language, and with the arguments on which Ricci's toleration was founded, were astonished when they saw christian converts prostrate before Confucius and the tables of their ancestors, and condemned the custom accordingly.
A warm controversy now ensued between Ricci, seconded by his converts, and the new missionaries; and the latter wrote an account of the whole affair to the pope, and the society for the propagation of the christian faith. The society soon pronounced, that the ceremonies were idolatrous and intolerable, and the pope confirmed the sentence. In this both the society and the pope were excusable, as the matter had been misrepresented to them; for the enemies of Ricci had affirmed the halls, in which the ceremonies were performed, to be temples, and the ceremonies themselves idolatrous sacrifices.
The sentence above mentioned was sent over to China, but treated with contempt, and matters remained as they were for some time. At length, a true representation of the matter was sent over, setting forth, that the Chinese customs and ceremonies alluded to were entirely free from idolatry, being merely political, and tending only to the peace and welfare of the empire. The pope, finding that he had made himself ridiculous, by confirming an absurd sentence upon a false report, wanted to get rid of the affair, and therefore referred the representation to the inquisition, which reversed the sentence immediately, at the private desire of the pope, as may be naturally supposed.
The christian church, for all these divisions, flourished in China till the death of the first Tartar emperor, whose successor was a minor. During this minority of the young emperor Cang-hi, the regents and nobles conspired to extirpate the christian religion. The execution of this design was begun with expedition, and carried on with severity, so that every christian teacher in China, as well as those who professed the faith, were struck with amazement. John Adam Schall, a German ecclesiastic, and one of the principals of the mission, was thrown into a dungeon in the year 1664, being then in the seventy-fourth year of his age, and narrowly escaped with his life.
The ensuing year, viz. 1665, the ministers of state publicly and unanimously resolved, and made a decree specifying, viz.
1. That the christian doctrines were false.
2. That they were dangerous to the interest of the empire.
3. That they should not be practised under pain of death.
The publication of this decree occasioned a furious general persecution, in which some were put to death, many were ruined, and all were, in some manner, oppressed. This decree was general, and the persecution universal accordingly throughout the empire; for, previous to this, the christians had been partially persecuted at different times, and in different provinces.
Four years after, viz. 1669, the young emperor was declared of age, and took the reins of government upon himself, when the persecution immediately ceased by his order.
An account of the Persecutions in Japan.
Christianity was first introduced into the idolatrous empire of Japan by some Portuguese missionaries in the year of our Lord 1552, and their endeavours in making converts to the light of the gospel met with a degree of success equal to their most sanguine wishes.
This continued till the year 1616, when the missionaries being accused of having concerned themselves in politics, and formed a plan to subvert the government, and dethrone the emperor, great jealousies subsisted till 1622, when the court ordered a dreadful persecution to commence against both foreign and native christians. Such was the rage of this persecution, that, during the first four years, no less than 20,570 christians were massacred. The public profession of christianity was prohibited under pain of death, and the churches were shut up by an express edict.
Many who were informed against, as privately professing christianity, suffered martyrdom with great heroism. The persecution continued many years, when the remnant of the innumerable christians, with which Japan abounded, to the number of 37,000 souls, retired to the town and castle of Siniabara, in the island of Xinio, where they determined to make a stand, to continue in their faith, and to defend themselves to the very last extremity.
The Japanese army pursued the christians, and laid siege to the place. The christians defended themselves with great bravery, and held out against the besiegers for the space of three months, but were at length compelled to surrender, when men, women and children, were indiscriminately murdered; and christianity, in their martyrdoms, entirely extirpated from Japan.
This event took place on the 12th of April, 1638, since which period no christians but the Dutch are allowed to land in the empire, and even they are obliged to conduct themselves with the greatest precaution, and to carry on their commerce with the utmost circumspection.
An account of the Persecutions against the Christians in Abyssinia, or Ethiopia.
Towards the conclusion of the fifteenth century, and soon after the discovery of the Cape of Good Hope, some Portuguese missionaries made a voyage to Abyssinia, and were indefatigable in propagating the Roman catholic doctrine among the Abyssinians, who professed christianity before the arrival of the missionaries.
The priests, employed in this mission, gained such an influence at court, that the emperor consented to abolish the established rites of the Ethiopian church, and to admit those of Rome. He soon after consented to receive a patriarch from Rome, and to acknowledge the pope's supremacy.
Many of the most powerful lords, and a majority of the people who professed the primitive christianity, as first established in Abyssinia, opposed these innovations, and took up arms against the emperor.--Thus, by the artifices of the court of Rome, and its emissaries, a most furious civil war was begun, and the whole empire thrown into commotion. This war was carried on through several reigns, its continuance being above 100 years, and the court constantly siding with the Roman catholics, the primitive christians of Abyssinia were severely persecuted, and multitudes perished by the most inhuman means.
An account of the Persecutions against the Christians in Turkey.
Mahomet, (the impostor) in the infancy of his new religion, tolerated christianity through a political motive, as he was sensible, that even in those early times it had several powerful espousers among the princes, who were his cotemporaries. As a proof that this was his sole view, as soon as he found his doctrine was established on a more permanent situation, he altered his forbearance to a system of the most rigid and barbarous persecution; which diabolical plan he has particularly recommended to his misguided followers, in that part of his Alcoran, entitled The Chapter of the Sword; and as proofs of the blind zeal his followers have adopted from his infernal tenets, the many bloody battles of the Turks with the whole of the professors of Christ's gospel, and their cruel massacres of them at various periods, sufficiently evince.
Constantine was, in the year 1453, besieged in Constantinople, by Mahomet the Second, with an army of 300,000 men, when, after a bloody siege of about six week, on the 29th of May, 1453, it fell into the hands of the infidels, after being an imperial christian city for some centuries; and the Turks have, to this day, retained possession of it, as well as of the adjoining suburb of Pera.
On entering Constantinople, the Turks exercised on the wretched christians the most unremitting barbarity, destroying them by every method the most hellish cruelty could invent, or the most unfeeling heart could practise: some they roasted alive on spits, others they flayed alive, and in that horrid manner left to expire with hunger; many were sawed asunder, and others torn to pieces by horses.--For full three days and nights the Turks were striving to exceed each other in the exercise of their shocking carnage, and savage barbarity; murdering, without distinction of age or sex, all they met, and brutishly violating the chastity of women, of every distinction and age.
During the year 1529, Solyman the First retook Buda from the christians, and showed the most horrible persecution of the inhabitants; some had their eyes torn out, others their hands, ears, and noses cut off, and the children their privities, the virgins were deflowered, the matrons had their breasts cut off, and such as were pregnant had their wombs ripped open, and their unborn babes thrown into the flames. Not content with this, he repeated these horrid examples all the way on his march to Vienna, which he ineffectually besieged, during which, this diabolical barbarian, having made a body of christians prisoners, he sent three of them into the city to relate the great strength of his army, and the rest he ordered to be torn limb from limb by wild horses in sight of their christian brethren, who could only lament by their cries and tears their dreadful fate.
In many places the tender children were in sight of their wretched parents torn to pieces by beasts, others dragged at horses' heels, some famished with hunger, and others buried up to their necks in earth, and in that manner left to perish. In short, were we to relate the innumerable massacres and deplorable tragedies acted by the infidels, the particulars would at least make a volume of themselves, and from their horrid similarity be not only shocking, but disgusting to the reader.
Persecutions and Oppressions in Georgia and Mingrelia.
The Georgians, are christians, and being very handsome people, the Turks and Persians persecute them by the most cruel mode of taxation ever invented, namely, in lieu of money, they compel them to deliver up their children for the following purposes.
The females to increase the number of concubines in their seraglios, to serve as maids of honour to sultanas, the ladies of bashaws, &c., and to be sold to merchants of different nations, by whom the price is proportioned to the beauty of the purchased fair one.
The males are used as mutes and eunuchs in the seraglio, as clerks in the offices of state, and as soldiers in the army.
To the west of Georgia is Mingrelia, a country likewise inhabited by christians, who are persecuted and oppressed in the same manner as the Georgians by the Turks and Persians, their children being extorted from them, or they murdered for refusing to consent to the sale.
An Account of the Persecutions in the States of Barbary.
In Algiers the christians are treated with particular severity; as the Algerines are some of the most perfidious, as well as the most cruel of all the inhabitants of Barbary. By paying a most exorbitant fine, some christians are allowed the title of Free christians, and these are permitted to dress in the fashion of their respective countries, but the christian slaves are obliged to wear a coarse gray suit and a seaman's cap.
The punishments among the Algerines are various, viz.
1. If they join any of the natives in open rebellion, they are strangled with a bowstring, or hanged on an iron hook.
2. If they speak against Mahomet, they must either turn Mahometan, or be impaled alive.
3. If they turn christians again, after having changed to the Mahometan persuasion, they are roasted alive, or thrown from the city walls, and caught upon large sharp hooks, where they hang in a miserable manner several days, and expire in the most exquisite tortures.
4. If they kill a Turk, they are burnt.
5. Those christians who attempt to escape from slavery, and are retaken, suffer death in the following manner, which is equally singular and brutal: the criminal is hung naked on a high gallows, by two hooks, the one fastened quite through the palm of one hand, and the other through the sole of the opposite foot, where he is left till death relieves him from his cruel sufferings.
Other punishments, for trifling crimes committed by the christians, are left to the discretion of the respective judges, who being usually of malicious and vindictive dispositions, decree them in the most inhuman manner.
In Tunis, if a christian slave is caught in attempting to escape, his limbs are all broken, and if he murders his master, he is fastened to the tail of a horse, and dragged about the streets till he expires.
Morocco and Fez conjointly form an empire, and are together the most considerable of the Barbary states. In this empire christian slaves are treated with the greatest cruelty: the rich have exorbitant ransoms fixed upon them; the poor are hard worked, and half starved sometimes murdered by the emperor, or their masters, for mere amusement.
An Account of the Persecutions in Spanish America.
The bloody tenets of the Roman catholic persuasion, and the cruel disposition of the votaries of that church, cannot be more amply displayed or truly depicted, than by giving an authentic and simple narrative of the horrid barbarities exercised by the Spaniards on the innocent and unoffending natives of America. Indeed, the barbarities were such, that they would scarce seen credible from their enormity, and the victims so many, that they would startle belief by their numbers, if the facts were not indisputably ascertained, and the circumstances admitted by their own writers, some of whom have even gloried in their inhumanity, and, as Roman catholics, deemed these atrocious actions meritorious, which would make a protestant shudder to relate.
The West Indies, and the vast continent of America, were discovered by that celebrated navigator, Christopher Columbus, in 1492. This distinguished commander landed first in the large island of St. Domingo, or Hispaniola, which was at that time exceedingly populous, but this population was of very little consequence, the inoffensive inhabitants being murdered by multitudes, as soon as the Spaniards gained a permanent footing on the island. Blind superstition, bloody bigotry, and craving avarice, rendered that, in the course of years, a dismal desert, which, at the arrival of the Spaniards, seemed to appear as an earthly paradise; so that at present there is scarce a remnant of the ancient natives remaining.
The natives of Guatemala, a country of America, were used with great barbarity. They were formerly active and valiant, but from ill usage and oppression, grew slothful, and so dispirited, that they not only trembled at the sight of fire-arms, but even at the very looks of a Spaniard. Some were so plunged into despair, that after returning home from labouring hard for their cruel taskmasters, and receiving only contemptuous language and stripes for their pains, they have sunk down in their cabins, with a full resolution to prefer death to such slavery; and, in the bitterness of their anguish, have refused all sustenance till they perished.
By repeated barbarities, and the most execrable cruelties, the vindictive and merciless Spaniards not only depopulated Hispaniola, Porto-Rico, Cuba, Jamaica, and the Bahama islands, but destroyed above 12,000,000 of souls upon the continent of America, in the space of forty years.
The cruel methods by which they massacred and butchered the poor natives, were innumerable, and of the most diabolical nature.
The Spaniards stripped a large and very populous town of all its inhabitants, whom they drove to the mines, leaving all the children behind them, without the least idea of providing for their subsistence, by which inhuman proceeding six thousand helpless infants perished.
Whenever the people of any town had the reputation of being rich, an order was immediately sent that every person in it should turn Roman catholics: if this was not directly complied with, the town was instantly plundered, and the inhabitants murdered; and if it was complied with, a pretence was soon after made to strip the inhabitants of their wealth.
One of the Spanish governors seized upon a very worthy and amiable Indian prince, and in order to extort from him where his treasures were concealed, caused his feet to be burnt till the marrow dropped from his bones, and he expired through the extremity of the torments he underwent.
In the interval, between the years 1514 and 1522, the governor of Terra Firma put to death, and destroyed, 800,000 of the inhabitants of that country.
Between the years 1523 and 1533, five hundred thousand natives of Nicaragua were transported to Peru, where they all perished by incessant labour in the mines.
In the space of twelve years, from the first landing of Cortez on the continent of America, to the entire reduction of the populous empire of Mexico, the amazing number of 4,000,000 of Mexicans perished, through the unparalleled barbarity of the Spaniards. To come to particulars, the city of Cholula, consisted of 30,000 houses, by which its great population may be imagined. The Spaniards seized on all the inhabitants, who refusing to turn Roman catholics, as they did not know the meaning of the religion they were ordered to embrace, the Spaniards put them all to death, cutting to pieces the lower sort of people, and burning those of distinction.
Chapter XI
AN ACCOUNT OF THE PERSECUTIONS IN GREAT BRITAIN AND IRELAND PRIOR TO THE REIGN OF QUEEN MARY I.
Gildas, the most ancient British writer extant, who lived about the time that the Saxons left the island of Great Britain, has drawn a most shocking instance of the barbarity of those people.
The Saxons, on their arrival, being heathens like the Scots and Picts, destroyed the churches and murdered the clergy wherever they came: but they could not destroy christianity, for those who would not submit to the Saxon yoke, went and resided beyond the Severn. Neither have we the names of those christian sufferers transmitted to us, especially those of the clergy.
The most dreadful instance of barbarity under the Saxon government, was the massacre of the monks of Bangor, A. D. 586. These monks were in all respects different from those men who bear the same name at present.
In the eighth century, the Danes, a roving crew of barbarians, landed in different parts of Britain, both in England and Scotland.
At first they were repulsed, but in A. D. 857, a party of them landed somewhere near Southampton, and not only robbed the people, but burnt down the churches, and murdered the clergy.
In A. D. 868, these barbarians penetrated into the centre of England, and took up their quarters at Nottingham; but the English, under their king Ethelfrid, drove them from their posts, and obliged them to retire to Northumberland.
In 870, another body of these barbarians landed at Norfolk, and engaged in battle with the English at Hertford. Victory declared in 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 burnt many of the churches, and among the rest that belonging to the Culdees, at St. Andrews. The piety of these men made them objects of abhorrence to the Danes, who, wherever they went singled out the christian priests for destruction, of whom no less than 200 were massacred in Scotland.
It was much the same in that part of Ireland now called Leinster, there the Danes murdered and burnt the priests alive in their own churches; they carried destruction along with them wherever they went, sparing neither age nor sex, but the clergy were the most obnoxious to them, because they ridiculed their idolatry, and persuaded their people to have nothing to do with them.
In the reign of Edward III. the church of England was extremely corrupted with errors and superstition; and the light of the gospel of Christ was greatly eclipsed and darkened with human inventions, burthensome ceremonies, and gross idolatry.
The followers of Wickliffe, then called Lollards, were become extremely numerous, and the clergy were so vexed to see them increase whatever power or influence they might have to molest them in an underhand manner, they had no authority by law to put them to death. However, the clergy embraced the favourable opportunity, and prevailed upon the king to suffer a bill to be brought into parliament, by which all Lollards who remained obstinate, should be delivered over to the secular power, and burnt as heretics. This act was the first in Britain for the burning of people for their religious sentiments; it passed in the year 1401, and was soon after put into execution.
The first person who suffered in consequence of this cruel act was William Santree, or Sawtree, a priest, who was burnt to death in Smithfield.
Soon after this, lord Cobham, in consequence of his attachment to the doctrines of Wickliffe, was accused of heresy, and being condemned to be hanged and burnt, was accordingly executed in Loncoln's-Inn Fields, A. D. 1419.
The next man who suffered under this bloody statute was Thomas Bradley, a tailor, and a layman; and a letter having been tendered him, which he refused, he was declared an obstinate heretic, and tied to the stake in Smithfield; where he was burnt alive, rejoicing in the Lord his God.
The next person we read of who was tried upon this abominable statute, was William Thorpe, a man of some knowledge, who adhered to all the doctrines taught by Wickliffe. He was brought many times before archbishop Arundel, and at last committed a close prisoner, where he died, but in what manner cannot now be ascertained.
About this time 36 persons, denominated Lollards, suffered death in St. Giles', for no other reason than professing their attachment to the doctrines of Wickliffe. They were hung on gibbets, and fagots being placed under them, as soon as they were suspended, fire was set to them, so that they were burnt while hanging. Only one of their names has been transmitted to us, which is that of Sir Roger Archer whom they distinguished from the rest by stripping him stark naked, and executing him in that indecent manner.
Much about the same time one Richard Turning was burnt alive in Smithfield, and suffered with all that constancy, fortitude, and resignation, which have so much distinguished the primitive christians.
In 1428, Abraham, a monk of Colchester, Milburn White, a priest and John Wade, a priest, were all three apprehended on a charge of heresy.
Soon after, father Abraham suffered at Colchester, and with him John Whaddon; both of whom died in a constant adherence to the truth of the gospel. Milburn White and John Wade suffered also about the same time in London.
In the year 1431, Richard Ilvedon, a wool-comber, and a citizen of London, was brought before the archbishop, and being declared an obstinate heretic, was burnt alive on Tower-hill, for no other reason than that he embraced and professed the doctrines of Wickliffe.
In the year 1431, Thomas Bagley, a priest, who had a living near Malden, in Essex, was brought before the bishop of London, and being declared an obstinate heretic, was condemned and burnt alive in Smithfield.
In the year 1430, Richard Wick, a priest, was burnt alive on Tower-hill, for preaching the doctrines of Wickliffe.
In 1440, some of the greatest persons in the kingdom were condemned to perpetual imprisonment for heresy, as being Lollards;--among whom was the dutchess of Gloucester, who had long been a follower of Wickliffe. It was otherwise, however, with Roger Only, a priest, who being condemned as an obstinate heretic, was burnt alive in Smithfield.
In August, 1473, one Thomas Granter was apprehended to London; he was accused of professing the doctrines of Wickliffe, for which he was condemned as an obstinate heretic. This pious man being brought to the sheriff's house, on the morning of the day appointed for his execution, desired a little refreshment, and having ate some, he said to the people present, "I eat now a very good meal, for I have a strange conflict to engage with before I go to supper;" and having eaten, he returned thanks to God for the bounties of his all-gracious providence, requesting that he might be instantly led to the place of execution, to bear testimony to the truth of those principles which he had professed. Accordingly he was chained to a stake on Tower-hill, where he was burnt alive, professing the truth with his last breath.
April 28th, 1494, Joan Boughton, a lady of considerable rank, was burnt in Smithfield for professing the doctrines of Wickliffe. This lady was a widow, and no less than 80 years of age.
In 1498, the king being then at Canterbury, a priest was brought before him, accused of heresy, who was immediately ordered to be burnt alive.
In the year 1499, one Badram, a pious man, was brought before the bishop of Norwich, having been accused by some of the priests, with holding the doctrines of Wickliffe. He confessed he did believe every thing that was objected against him. For this, he was condemned as an obstinate heretic, and a warrant was granted for his execution; accordingly he was brought to the stake at Norwich, where he suffered with great constancy.
In 1506, one William Tilfrey, a pious man, was burnt alive at Amersham, in a close called Stoneyprat, and at the same time, his daughter, Joan Clarke, a married woman, was obliged to light the fagots that were to burn her father.
This year also one father Roberts, a priest, was convicted of being a Lollard before the bishop of Lincoln, and burnt alive at Buckingham.
In 1507, one Thomas Norris was burnt alive for the testimony of the truth of the gospel, at Norwich. This man was a poor, inoffensive, harmless person, but his parish priest conversing with him one day conjectured he was a Lollard. In consequence of this supposition he gave information to the bishop, and Norris was apprehended.
In 1508, one Lawrence Guale, who had been kept in prison two years, was burnt alive at Salisbury, for denying the real presence in the sacrament. It appeared, that this man kept a shop in Salisbury and entertained some Lollards in his house; for which he was informed against to the bishop; but he abode by his first testimony, and was condemned to suffer as a heretic.
A pious woman was burnt at Chippen Sudburne, by order of the chancellor, Dr. Whittenham. After she had been consumed in the flames, and the people were returning home, a bull broke loose from a butcher and singling out the chancellor from all the rest of the company, he gored him through the body, and on his horns carried his entrails. This was seen by all the people, and it is remarkable, that the animal did not meddle with any other person whatever.
October 18, 1511, William Succling and John Bannister, who had formerly recanted, returned again to the profession of the faith, and were burnt alive in Smithfield.
In the year 1517, one John Brown, (who had recanted before in the reign of Henry VII. and borne a fagot round St. Paul's,) was condemned by Dr. Wonhaman, archbishop of Canterbury, and burnt alive at Ashford. Before he was chained to the stake, the archbishop Wonhaman, and Yester, bishop of Rochester, caused his feet to be burnt in a fire till all the flesh came off, even to the bones. This was done in order to make him again recant, but he persisted in his attachment to the truth to the last.
Much about this time one Richard Hunn, a merchant tailor of the city of London, was apprehended, having refused to pay the priest his fees for the funeral of a child; and being conveyed to the Lollards' Tower, in the palace of Lambeth, was there privately murdered by some of the servants of the archbishop.
September 24, 1518, John Stilincen, who had before recanted, was apprehended, brought before Richard Fitz-James, bishop of London, and on the 25th of October was condemned as a heretic. He was chained to the stake in Smithfield amidst a vast crowd of spectators, and sealed his testimony to the truth with his blood. He declared that he was a Lollard, and that he had always believed the opinions of Wickliffe; and although he had been weak enough to recant his opinions, yet he was now willing to convince the world that he was ready to die for the truth.
In the year 1519, Thomas Mann was burnt in London, as was one Robert Celin, a plain honest man for speaking against image worship and pilgrimages.
Much about this time, was executed in Smithfield, in London, James Brewster, a native of Colchester. His sentiments were the same as the rest of the Lollards, or those who followed the doctrines of Wickliffe; but notwithstanding the innocence of his life, and the regularity of his manners, he was obliged to submit to papal revenge.
During this year, one Christopher, a shoemaker, was burnt alive at Newbury, in Berkshire, for denying those popish articles which we have already mentioned. This man had got some books in English, which were sufficient to render him obnoxious to the Romish clergy.
In 1521, Thomas Bernard was burnt alive at Norwich, for denying the real presence.
About the beginning of the year 1522, Mr. Wrigsham, a glover; Mr Langdale, a hosier; Thomas Bond, Robert Harchets, and William Archer, shoemaker, with Mrs. Smith, a widow, were apprehended on Ash Wednesday and committed to prison. After examination, the bishop of Litchfield declared them to be heretics, and they were all condemned and burnt alive at Coventry.
Robert Silks, who had been condemned in the bishop's court as a heretic, made his escape out of prison, but was taken two years afterward, and brought back to Coventry, where he was burnt alive.--The sheriffs always seized the goods of the martyrs for their own use, so that their wives and children were left to starve.
In 1532, Thomas Harding, who with his wife, had been accused of heresy, was brought before the bishop of Lincoln, and condemned for denying the real presence in the sacrament. He was then chained to a stake, erected for the purpose, at Chesham in the Pell, near Botely; and when they had set fire to the fagots, one of the spectators dashed out his brains with a billet. The priests told the people, that whoever brought fagots to burn heretics would have an indulgence to commit sins for forty days.
During the latter end of this year, Worham, archbishop of Canterbury, apprehended one Hitten, a priest at Maidstone; and after he had been long tortured in prison, and several times examined by the archbishop, and Fisher, bishop of Rochester, he was condemned as a heretic, and burnt alive before the door of his own parish church.
Thomas Bilney, professor of civil law at Cambridge, was brought before the bishop of London, and several other bishops, in the Chapter house, Westminster, and being several times threatened with the stake and flames, he was weak enough to recant; but he repented severely afterward.
For this he was brought before the bishop a second time, and condemned to death. Before he went to the stake he confessed his adherence to those opinions which Luther held; and, when at it, he smiled, and said, "I have had many storms in this world, but now my vessel will soon be on shore in heaven." He stood unmoved in the flames, crying out, "Jesus, I believe;" and these were the last words he was heard to utter.
A few weeks after Bilney had suffered, Richard Byfield was cast into prison, and endured some whipping, for his adherence to the doctrines of Luther: this Mr. Byfield had been some time a monk, at Barnes, in Surry, but was converted by reading Tindal'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 stagnated water. At other times he was tied up by the arms, till almost all his joints were dislocated. He was whipped at the post several times, till scarce any flesh was left on his back; and all this was done to make him recant. He was then taken to the Lollard's Tower in Lambeth palace, where he was chained by the neck to the wall, and once every day beaten in the most cruel manner by the archbishop's servants. At last he was condemned, degraded, and burnt in Smithfield.
The next person that suffered was John Tewkesbury. This was a plain simple man, who had been guilty of no other offence against what was called the holy mother church, than that of reading Tindal's translation of the New Testament. At first he was weak enough to abjure, but afterwards 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.
Much about this time Valentine Treest, and his wife, were apprehended in Yorkshire, and having been examined by the archbishop, were deemed as obstinate heretics, and burnt.
The next person that suffered in this reign, was James Baynham, a reputable citizen in London, who had married the widow of a gentleman in the Temple. When chained to the stake he embraced the fagots, and said "Oh, ye papists, behold! ye look for miracles; here now may you see a miracle; for in this fire I feel no more pain than if I were in bed; for it is as sweet to me as a bed of roses." Thus he resigned his soul into the hands of his Redeemer.
Soon after the death of this martyr, one Traxnal, an inoffensive countryman, was burned alive at Bradford in Wiltshire, because he would not acknowledge the real presence in the sacrament, nor own the papal supremacy over the consciences of men.
In the year 1533, John Frith, a noted martyr, died for the truth. When brought to the stake in Smithfield, he embraced the fagots, and exhorted a young man named Andrew Hewit, who suffered with him, to trust his soul to that God who had redeemed it. Both these sufferers endured much torment, for the wind blew the flames away from them, so that they were above two hours in agony before they expired.
At the latter end of this year, Mr. Thomas Bennet, a school-master, was apprehended at Exeter, and being brought before the bishop, refused to recant his opinions, for which he was delivered over to the secular power, and burned alive near that city.
In the year 1538, one Collins, a madman, suffered death with his dog in Smithfield. The circumstances were as follow: Collins happened to be in church when the priest elevated the host; and Collins, in derision of the sacrifice of the Mass, lifted up his dog above his head. For this crime Collins, who ought to have been sent to a madhouse, or whipped at the cart's tail, was brought before the bishop of London; and although he was really mad, yet such was the force of popish power, such the corruption in church and state, that the poor madman, and his dog, were both carried to the stake in Smithfield, where they were burned to ashes, amidst a vast crowd of spectators.
There were some other persons who suffered the same year, of whom we shall take notice in the order they lie before us.
One Cowbridge suffered at Oxford; and although he was reputed to be a madman, yet he showed great signs of piety when he was fastened to the stake, and after the flames were kindled around him.
About the same time one Purderve was put to death, for saying privately to a priest, after he had drunk the wine, "He blessed the hungry people with the empty chalice."
At the same time was condemned William Letton, a monk of great age, in the county of Suffolk, who was burned at Norwich for speaking against an idol that was carried in procession; and for asserting, that the sacrament should be administered in both kinds.
Some time before the burning of these men, Nicholas Peke was executed at Norwich; and when the fire was lighted, he was so scorched that he was as black as pitch. Dr. Reading standing before him, with Dr. Hearne and Dr. Spragwell, having a long white wand in his hand, struck him upon the right shoulder, and said, "Peke, recant, and believe in the Sacrament." To this he answered, "I despise thee and it also;" and with great violence he spit blood, occasioned by the anguish of his sufferings. Dr. Reading granted forty days indulgence for the sufferer, in order that he might recant his opinions. But he persisted in his adherence to the truth, without paying any regard to the malice of his enemies; and he was burned alive, rejoicing that Christ had counted him worthy to suffer for his name's sake.
On July 28, 1540, or 1541, (for the chronology differs) Thomas Cromwell, earl of Essex, was brought to a scaffold on Tower-hill, where he was executed with some striking instances of cruelty. He made a short speech to the people, and then meekly resigned himself to the axe.
It is, we think, with great propriety, that this nobleman is ranked among the martyrs; for although the accusations preferred against him did not relate to any thing in religion, yet had it not been for his zeal to demolish popery, he might have to the last retained the king's favour. To this may be added, that the papists plotted his destruction, for he did more towards promoting the reformation, than any man in that age, except the good Dr. Cranmer.
Soon after the execution of Cromwell, Dr. Cuthbert Barnes, Thomas Garnet, and William Jerome, were brought before the ecclesiastical court of the bishop of London, and accused of heresy.
Being before the bishop of London, Dr. Barnes was asked whether the saints prayed for us? To this he answered, that he would leave that to God; but (said he) I will pray for you.
On the 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 Sommers, an honest merchant, with three others, was thrown into prison, for reading some of Luther's books; and they were condemned to carry those books to a fire in Cheapside; there they were to throw them in the flames; but Sommers threw his over, for which he was sent back to the Tower, where he was stoned to death.
Dreadful persecutions were at this time carried on at Lincoln, under Dr. Longland, the bishop of that diocess. At Buckingham, Thomas Bainard, and James Moreton, the one for reading the Lord's prayer in English, and the other for reading St. James' epistles in English, were both condemned and burnt alive.
Anthony Parsons, a priest, together with two others, were sent to Windsor, to be examined concerning heresy; and several articles were tendered to them to subscribe, which they refused. This was carried on by the bishop of Salisbury, who was the most violent persecutor of any in that age, except Bonner. When they were brought to the stake, Parsons asked for some drink, which being brought him, he drank to his fellow-sufferers, saying, "Be merry, my brethren, and lift up your hearts to God; for after this sharp breakfast I trust we shall have a good dinner in the kingdom of Christ, our Lord and Redeemer." At these words Eastwood, one of the sufferers, 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 armour, 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 Saviour, in him do I trust for salvation; and soon after the fires were lighted, which burned their bodies, but could not hurt their precious and immortal souls. Their constancy triumphed over cruelty, and their sufferings will be held in everlasting remembrance.
In 1546, one Saitees, a priest, was, by order of bishop Gardiner, hanged in Southwark, without a council process; and all that was alleged against him was, that of reading Tindal's New Testament.
This year one Kirby was burned in Ipswich, for the testimony of the truth, for denying the real presence in the sacrament. When this martyr was brought to the stake, he said to one Mr. Wingfield, who attended him, "Ah! Mr. Wingfield, be at my death, and you shall say, there standeth a christian sufferer in the fire."
Chapter XII
AN ACCOUNT OF THE PERSECUTION IN SCOTLAND DURING THE REIGN OF KING HENRY VIII.
The first person we meet with who suffered in Scotland on the score of religion, was one Patrick Hamilton, a gentleman of an independent fortune, and descended from a very ancient and honourable family.
Having acquired a liberal education, and being desirous of farther improving himself in useful knowledge, he left Scotland, and went to the university of Wirtemberg, in Germany, in order to finish his studies.
During his residence here, he became intimately acquainted with those eminent lights of the gospel, Martin Luther and Philip Melancthon; from whose writings and doctrines he strongly attached himself to the protestant religion.
The archbishop of St. Andrews (who was a rigid papist) hearing of Mr. Hamilton's proceedings, caused him to be seized, and being brought before him, after a short examination relative to his religious principles, he committed him a prisoner to the castle, at the same time ordering him to be confined in the most loathsome part of the prison.
The next morning Mr. Hamilton was brought before the bishop, and several others, for examination, when the principal articles exhibited against him were, his publicly disapproving of pilgrimages, purgatory, prayers to saints, for the dead, &c.
These articles Mr. Hamilton acknowledged to be true, in consequence of which he was immediately condemned to be burnt; and that his condemnation might have the greater authority, they caused it to be subscribed by all those of any note who were present, and to make the number as considerable as possible, even admitted the subscription of boys who were sons of the nobility.
So anxious was this bigoted and persecuting prelate for the destruction of Mr. Hamilton, that he ordered his sentence to be put in execution on the afternoon of the very day it was pronounced. He was accordingly led to the place appointed for the horrid tragedy, and was attended by a prodigious number of spectators. The greatest part of the multitude would not believe it was intended he should be put to death, but that it was only done to frighten him, and thereby bring him over to embrace the principles of the Romish religion. But they soon found themselves mistaken.
When he arrived at the stake, he kneeled down, and, for some time, prayed with great fervency. After this he was fastened to the stake, and the fagots placed round him. A quantity of gunpowder having been placed under his arms was first set on fire which scorched his left hand and one side of his face, but did no material injury, neither did it communicate with the fagots. In consequence of this, more powder and combustible matter were brought, which being set on fire took effect, and the fagots being kindled, he called out, with an audible voice, "Lord Jesus, receive my spirit! How long shall darkness overwhelm this realm? And how long wilt thou suffer the tyranny of these men?"
The fire burning slow put him to great torment; but he bore it with christian magnanimity. What gave him the greatest pain was, the clamour of some wicked men set on by the friars, who frequently cried, "Turn, thou heretic; call upon our lady; say, Salve Regina, &c." To whom he replied, "Depart from me, and trouble me not, ye messengers of Satan." One Campbell, a friar, who was the ringleader, still continuing to interrupt him by opprobrious language; he said to him, "Wicked man, God forgive thee." After which, being prevented from farther speech by the violence of the smoke, and the rapidity of the flames, he resigned up his soul into the hands of Him who gave it.
This steadfast believer in Christ suffered martyrdom in the year 1527.
One Henry Forest, a young inoffensive Benedictine, being charged with speaking respectfully of the above Patrick Hamilton, was thrown into prison; and, in confessing himself to a friar, owned that he thought Hamilton a good man; and that the articles for which he was sentenced to die, might be defended. This being revealed by the friar, it was received as evidence; and the poor Benedictine was sentenced to be burnt.
Whilst consultation was held, with regard to the manner of his execution, John Lindsay, one of the archbishop's gentlemen, offered his advice, to burn friar Forest in some cellar; for, said be, the smoke of Patrick Hamilton hath infected all those on whom it blew.
This advice was taken, and the poor victim was rather suffocated than burnt.
The next who fell victims for professing the truth of the gospel, were David Stratton and Norman Gourlay.
When they arrived at the fatal spot, they both kneeled down, and prayed for some time with great fervency. They then arose, when Stratton, addressing himself to the spectators, exhorted them to lay aside their superstitious and idolatrous notions, and employ their time in seeking the true light of the gospel. He would have said more, but was prevented by the officers who attended.
Their sentence was then put into execution, and they cheerfully resigned up their souls to that God who gave them, hoping, through the merits of the great Redeemer, for a glorious resurrection to life immortal. They suffered in the year 1534.
The martyrdoms of the two before-mentioned persons, were soon followed by that of Mr. Thomas Forret, who, for a considerable time, had been dean of the Romish church; Killor and Beverage, two blacksmiths; Duncan Simson, a priest; and Robert Forrester, a gentleman. They were all burnt together, on the Castle-hill at Edinburgh, the last day of February, 1538.
The year following the martyrdoms of the before-mentioned persons, viz. 1539, two others were apprehended on a suspicion of heresy; namely, Jerom Russel, and Alexander Kennedy, a youth about eighteen years of age.
These two persons, after being some time confined in prison, were brought before the archbishop for examination. In the course of which, Russel, being a very sensible man, reasoned learnedly against his accusers; while they in return made use of very opprobrious language.
The examination being over, and both of them deemed heretics, the archbishop pronounced the dreadful sentence of death, and they were immediately delivered over to the secular power in order for execution.
The next day they were led to the place appointed for them to suffer; in their way to which, Russel, seeing his fellow-sufferer have the appearance of timidity in his countenance, thus addressed him: "Brother, fear not; greater is he that is in us, than he that is in the world. The pain that we are to suffer is short, and shall be light; but our joy and consolation shall never have an end. Let us, therefore, strive to enter into our Master and Saviour's joy, by the same straight way which he hath taken before us. Death cannot hurt us, for it is already destroyed by Him, for whose sake we are now going to suffer."
When they arrived at the fatal spot, they both kneeled down and prayed for some time; after which being fastened to the stake, and the fagots lighted, they cheerfully resigned their souls into the hands of Him who gave them, in full hopes of an everlasting reward in the heavenly mansions.
In 1543, the archbishop of St. Andrews made a visitation into various parts of his diocese, where several persons were informed against at Perth for heresy. Among these the following were condemned to die, viz. William Anderson, Robert Lamb, James Finlayson, James Hunter, James Raveleson, and Helen Stark.
The accusations laid against these respective persons were as follow:
The four first were accused of having hung up the image of St. Francis, nailing ram's horns on his head, and fastening a cow's tail to his rump; but the principal matter on which they were condemned was, having regaled themselves with a goose on fast day.
James Raveleson was accused of having ornamented his house with the three crowned diadem of Peter, carved in wood, which the archbishop conceived to be done in mockery to his cardinal's cap.
Helen Stark was accused of not having accustomed herself to pray to the Virgin Mary, more especially during the time she was in child bed.
On these respective accusations they were all found guilty, and immediately received sentence of death; the four men for eating the goose to be hanged; James Raveleson to be burnt; and the woman, with her sucking infant, to be put into a sack and drowned.
The four men, with the woman and child, suffered at the same time, but James Raveleson was not executed till some days after.
Besides the above-mentioned persons, many others were cruelly persecuted, some being banished, and others confined in loathsome dungeons. Among whom were Mr. John Knox, the celebrated Scottish reformist; and John Rogers, a pious and learned man, who was murdered in prison, and his body thrown over the walls into the street; after which a report was spread, that he had met with his death in attempting to make his escape.
An Account of the Life, Sufferings, and death of Mr. George Wishart, who was strangled and afterward burned, in Scotland, for professing the Truth of the Gospel.
Mr. George Wishart was born in Scotland, and after receiving a grammatical education at a private school, he left that place, and finished his studies at the university of Cambridge.
In order to improve himself as much as possible in the knowledge of literature, he travelled into various parts abroad, where he distinguished himself for his great learning and abilities, both in philosophy and divinity.
After being some time abroad he returned to England, and took up his residence at Cambridge, where he was admitted a member of Bennet college. Having taken up his degrees, he entered into holy orders, and expounded the gospel in so clear and intelligible a manner, as highly to delight his numerous auditors.
Being desirous of propagating the true gospel in his own country he left Cambridge in 1544, and on his arrival in Scotland he first preached at Montrose, and afterwards at Dundee. In this last place he made a public exposition of the epistle to the Romans, which he went through with such grace and freedom, as greatly alarmed the papists.
In consequence of this, (at the instigation of cardinal Beaton, the archbishop of St. Andrews) one Robert Miln, a principal man at Dundee, went to the church where Wishart preached, and in the middle of his discourse publicly told him not to trouble the town any more, for he was determined not to suffer it.
This sudden rebuff greatly surprised Wishart, who, after a short pause, looking sorrowfully on the speaker and the audience, said, "God is my witness, that I never minded your trouble but your comfort; yea, your trouble is more grievous to me than it is to yourselves: but I am assured, to refuse God's word, and to chase from you his messenger, shall not preserve you from trouble, but shall bring you into it: for God shall send you ministers that shall fear neither burning nor banishment. I have offered you the word of salvation. With the hazard of my life, I have remained among you; now you yourselves refuse me; and I must leave my innocence to be declared by my God. If it be long prosperous with you, I am not led by the spirit of truth: but if unlooked-for trouble come upon you, acknowledge the cause and turn to God, who is gracious and merciful. But if you turn not at the first warning, he will visit you with fire and sword." At the close of this speech he left the pulpit, and retired.
After this he went into the west of Scotland, where he preached God's word, which was gladly received by many.
A short time after this, Mr. Wishart received intelligence, that the plague was broke out in Dundee. It began four days after he was prohibited from preaching there, and raged so extremely, that it was almost beyond credit how many died in the space of twenty-four hours. This being related to him, he, notwithstanding the importunity of his friends to detain him, determined to go there, saying, "They are now in troubles, and need comfort. Perhaps this hand of God will make them now to magnify and reverence the word of God, which before they lightly esteemed."
Here he was with joy received by the godly. He chose the eastgate for the place of his preaching; so that the healthy were within, and the sick without the gate. He took his text from these words, He sent his word and healed them, &c. In this sermon he chiefly dwelt upon the advantage and comfort of God's word, the judgments that ensue upon the contempt or rejection of it, the freedom of God's grace to all his people, and the happiness of those of his elect, whom he takes to himself out of this miserable world. The hearts of his hearers were so raised by the divine force of this discourse, as not to regard death, but to judge them the more happy who should then be called, not knowing whether he should have such comfort again with them.
After this the plague abated; though, in the midst of it, Wishart constantly visited those that lay in the greatest extremity, and comforted them by his exhortations.
When he took his leave of the people of Dundee, he said, "That God had almost put an end to that plague, and that he was now called to another place."
He went from thence to Montrose; where he sometimes preached, but spent most of his time in private meditation and prayer.
It is said, that before he left Dundee, and while he was engaged in the labours of love to the bodies, as well as to the souls, of those poor afflicted people, cardinal Beaton engaged a desperate popish priest, called John Weighton, to kill him; the attempt to execute which was as follows: one day, after Wishart had finished his sermon, and the people departed, a priest stood waiting at the bottom of the stairs, with a naked dagger in his hand under his gown.--But Mr. Wishart having a sharp, piercing eye, and seeing the priest as he came from the pulpit, said to him, "My friend, what would you have?" and immediately clapping his hand upon the dagger, took it from him. The priest being terrified, fell on his knees, confessed his intention, and craved pardon. A noise being hereupon raised, and it coming to the ears of those who were sick, they cried, "Deliver the traitor to us, we will take him by force;" and they burst in at the gate. But Wishart, taking the priest in his arms, said, "Whatsoever hurts him shall hurt me; for he hath done me no mischief, but much good, by teaching more heedfulness for the time to come." By this conduct he appeased the people and saved the life of the wicked priest.
Soon after his return to Montrose, the cardinal again conspired his death, causing a letter to be sent to him as if it had been from his familiar friend, the Laird of Kennier, in which he was desired with all possible speed to come to him, as he was taken with a sudden sickness. In the mean time the cardinal had provided sixty men armed to lie in wait within a mile and a half of Montrose, in order to murder him as he passed that way.
The letter coming to Wishart's hand by a boy, who also brought him a horse for the journey. Wishart, accompanied by some honest men, his friends, set forward; but something particular striking his mind by the way, he returned back, which they wondering at, asked him the cause; to whom he said, "I will not go; I am forbidden of God; I am assured there is treason. Let some of you go to yonder place, and tell me what you find." Which doing, they made the discovery; and hastily returning, they told Mr. Wishart; whereupon he said, "I know I shall end my life by that blood-thirsty man's hands, but it will not be in this manner."
A short time after this he left Montrose, and proceeded to Edinburgh in order to propagate the gospel in that city. By the way he lodged with a faithful brother, called James Watson of Inner-Goury. In the middle of the night he got up, and went into the yard, which two men hearing they privately followed him.
While in the yard, he fell on his knees, and prayed for some time with the greatest fervency, after which he arose, and returned to his bed. Those who attended him, appearing as though they were ignorant of all, came and asked him where he had been? But he would not answer them. The next day they importuned him to tell them, saying, "Be plain with us, for we heard your mourning, and saw your gestures."
On this he, with a dejected countenance, said, "I had rather you had been in your beds." But they still pressing upon him to know something, he said, "I will tell you; I am assured that my warfare is near at an end, and therefore pray to God with me, that I shrink not when the battle waxeth most hot."
Soon after, cardinal Beaton, archbishop of St. Andrews, being informed that Mr. Wishart was at the house of Mr. Cockburn, of Ormiston, in East Lothian, he applied to the regent to cause him to be apprehended; with which, after great persuasion, and much against his will, he complied.
In consequence of this the cardinal immediately proceeded to the trial of Wishart, against whom no less than eighteen articles were exhibited. Mr. Wishart answered the respective articles with great composure of mind, and in so learned and clear a manner, as greatly surprised most of those who were present.
After the examination was finished, the archbishop endeavoured to prevail on Mr. Wishart to recant; but he was too firmly fixed in his religious principles, and too much enlightened with the truth of the gospel, to be in the least moved.
On the morning of his execution there came to him two friars from the cardinal; one of whom put on him a black linen coat, and the other brought several bags of gunpowder, which they tied about different parts of his body.
As soon as he arrived at the stake, the executioner put a rope round his neck, and a chain about his middle; upon which he fell on his knees and thus exclaimed:
"O thou Saviour of the world, have mercy upon me! Father of heaven, I commend my spirit into Thy holy hands."
After this he prayed for his accusers, saying, "I beseech thee, Father of heaven, forgive them that have, from ignorance or an evil mind, forged lies of me: I forgive them with all my heart. I beseech Christ to forgive them, that have ignorantly condemned me."
He was then fastened to the stake, and the fagots being lighted, immediately set fire to the powder that was tied about him, and which blew into a flame and smoke.
The governor of the castle, who stood so near that he was singed with the flame, exhorted our martyr, in a few words, to be of good cheer, and to ask the pardon of God for his offences. To which he replied, "This flame occasions trouble to my body, indeed, but it hath in nowise broken my spirit. But he who now so proudly looks down upon me from yonder lofty place (pointing to the cardinal) shall, ere long, be as ignominiously thrown down, as now he proudly lolls at his ease." Which prediction was soon after fulfilled. The executioner then pulled the rope which was tied about his neck with great violence, so that he was soon strangled; and the fire getting strength, burnt with such rapidity that in less than an hour his body was totally consumed.
The next person who fell a martyr to popish bigotry, was one Adam Wallace, of Winton, in East-Lothian, who having obtained a true knowledge of the gospel of Christ, spent the greater part of his time in endeavouring to propagate it among his fellow-creatures.
His conduct being noticed by some bigoted papists, an information was laid against him for heresy, on which he was apprehended, and committed to prison.
After examination, sentence of death was passed upon him as heretic; and he was immediately delivered over to the secular power, in order for execution.
In the evening of the same day, Wallace was visited by several Romish priests, who endeavoured to prevail on him to recant; but he stood so steadfast in the faith he professed, and used such forcible arguments in vindication of the gospel, that they left him with some wrath, saying, "He was too abandoned to receive any impression."
The next morning he was conducted to the Castle-hill at Edinburgh, when, being chained to the stake, and the fagots lighted, he cheerfully resigned up his soul into the hands of him who gave it, in full assurance of receiving a crown of glory in the heavenly mansions.
The last who suffered martyrdom in Scotland, for the cause of Christ, was one Walter Mill, who was burnt at Edinburgh in the year 1558.
This person, in his younger years, had travelled into Germany, and on his return was installed a priest of the church of Lunan in Angus, but, on an information of heresy, in the time of cardinal Beaton, he was forced to abandon his charge and abscond. But he was soon apprehended, and committed to prison.
Being interrogated by Sir Andrew Oliphant, whether he would recant his opinions, he answered in the negative, saying, He would sooner forfeit ten thousand lives, than relinquish a particle of those heavenly principles he had received from the suffrages of his blessed Redeemer.
In consequence of this, sentence of condemnation was immediately passed on him, and he was conducted to prison in order for execution the following day.
This steadfast believer in Christ was eighty-two years of age, and exceedingly infirm; from whence it was supposed, that he could scarcely be heard. However, when he was taken to the place of execution, he expressed his religious sentiments with such courage, and at the same time composure of mind, as astonished even his enemies. As soon as he was fastened to the stake, and the fagots lighted, he addressed the spectators as follows:
The cause why I suffer this day is not for any crime, (though I acknowledge myself a miserable sinner) but only for the defence of the truth as it is in Jesus Christ; and I praise God who hath called me, by his mercy, to seal the truth with my life; which, as I received it from him, so I willingly and joyfully offer it up to his glory. Therefore, as you would escape eternal death, be no longer seduced by the lies of the seat of Antichrist: but depend solely on Jesus Christ, and his mercy, that you may be delivered from condemnation. And then added, "That he trusted he should be the last who would suffer death in Scotland upon a religious account."
Thus did this pious christian cheerfully give up his life, in defence of the truth of Christ's gospel, not doubting but he should be made a partaker of his heavenly kingdom.