Fox's Book of Martyrs by John Foxe (top 50 books to read .TXT) π
The words and behaviour of Lady Jane upon the scaffold 204 John Rogers, Vicar of St. Sepulchre's, &c. 205 The Rev. Mr. Lawrence Saunders 207 History, imprisonment, and examination of John Hooper 209 Life and conduct of Dr. Rowland Taylor, of Hadley 212 Martyrdom of Tomkins, Pygot, Knight, and others 214 Dr. Robert Farrar 216 Martyrdom of Rawlins White 217 The Rev. Mr. George Marsh 218 William Flower 220 The Rev. John Cardmaker, and John Warne 221 Martyrdom of Simpson, Ardeley, Haukes, and others 222 Rev. John Bradford, and John Leaf, an apprentice 223 Martyrdom of Bland, Middleton, Hall, Carver and many others 225 John Denley, Packingham, and Newman 226 Coker, Hooper, Lawrence and others 227 The Rev. Robert Samuel 227 G. Catmer, R. Streater and others 228 Bishops Ridley and Latimer 228 Mr. John Webb and others 233 Martyrdom of Rev. F. Whittle, B. Green, Anna Wright, and others 235 An account of Archbishop Cranmer 236 Martyrdom of Agnes Potten, Joan Trun
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The affair being made known to the pope, he granted a commission to cardinal Colonna, to cite John Huss to appear personally at the court of Rome, to answer the accusations laid against him, of preaching both errors and heresies. Dr. Huss desired to be excused from a personal appearance, and was so greatly favoured in Bohemia, that king Winceslaus, the queen, the nobility, and the university, desired the pope to dispense with such an appearance; as also that he would not suffer the kingdom of Bohemia to lie under the accusation of heresy, but permit them to preach the gospel with freedom in their places of worship.
Three proctors appeared for Dr. Huss before cardinal Colonna. They endeavoured to excuse his absence, and said, they were ready to answer in his behalf. But, the cardinal declared Huss contumacious, and excommunicated him accordingly. The proctors appealed to the pope, and appointed four cardinals to examine the process: these commissioners confirmed the former sentence, and extended the excommunication not only to Huss but to all his friends and followers.
From this unjust sentence Huss appealed to a future council, but without success; and, notwithstanding so severe a decree, and an expulsion in consequence from his church in Prague, he retired to Hussenitz, his native place, where he continued to promulgate his new doctrine, both from the pulpit and with the pen.
The letters which he wrote at this time were very numerous; and he compiled a treatise in which he maintained, that reading the book of protestants could not be absolutely forbidden. He wrote in defence of Wickliffe's book on the Trinity; and boldly declared against the vices of the pope, the cardinals, and clergy, of those corrupt times. He wrote also many other books, all of which were penned with a strength of argument that greatly facilitated the spreading of his doctrines.
In the month of November, 1414, a general council was assembled at Constance, in Germany, in order, as was pretended, for the sole purpose of determining a dispute then pending between three persons who contended for the papacy; but the real motive was, to crush the progress of the reformation.
John Huss was summoned to appear at this council; and, to encourage him, the emperor sent him a safe-conduct: the civilities, and even reverence, which Huss met with on his journey, were beyond imagination. The streets, and, sometimes the very roads, were lined with people, whom respect, rather than curiosity, had brought together.
He was ushered into the town with great acclamations and it may be said, that he passed through Germany in a kind of triumph. He could not help expressing his surprise at the treatment he received: "I thought (said he) I had been an outcast. I now see my worst friends are in Bohemia."
As soon as Huss arrived at Constance, he immediately took lodgings in a remote part of the city. A short time after his arrival, came one Stephen Paletz, who was employed by the clergy at Prague to manage the intended prosecution against him. Paletz was afterward joined by Michael de Cassis, on the part of the court of Rome. These two declared themselves his accusers, and drew up a set of articles against him, which they presented to the pope and the prelates of the council.
When it was known that he was in the city, he was immediately arrested, and committed prisoner to a chamber in the palace. This violation of common law and justice, was particularly noticed by one of Huss' friends, who urged the imperial safe-conduct; but the pope replied, he never granted any safe-conduct, nor was he bound by that of the emperor.
While Huss was in confinement, the council acted the part of inquisitors. They condemned the doctrines of Wickliffe, and even ordered his remains to be dug up and burnt to ashes; which orders were strictly complied with. In the mean time, the nobility of Bohemia and Poland strongly interceded for Huss; and so far prevailed as to prevent his being condemned unheard, which had been resolved on by the commissioners appointed to try him.
When he was brought before the council, the articles exhibited against him were read: they were upwards of forty in number, and chiefly extracted from his writings.
After his examination, he was taken from the court, and a resolution was formed by the council to burn him as a heretic if he would not retract. He was then committed to a filthy prison, where, in the daytime, he was so laden with fetters on his legs, that he could hardly move, and every night he was fastened by his hand to a ring against the walls of the prison.
After continuing some days in this situation, many noblemen of Bohemia interceded in his behalf. They drew up a petition for his release, which was presented to the council by several of the most distinguished nobles of Bohemia; a few days after the petition was presented, four bishops and two lords were sent by the emperor to the prison, in order to prevail on Huss to make a recantation. But he called God to witness, with tears in his eyes, that he was not conscious of having preached or written, against the truth of God, or the faith of his orthodox church.
On the 4th of July, Dr. Huss was brought for the last time before the council. After a long examination he was desired to abjure, which he refused without the least hesitation. The bishop of Lodi then preached a sanguinary sermon, concerning the destruction of heretics, the prologue to his intended punishment. After the close of the sermon, his fate was determined, his vindication was disregarded, and judgment pronounced. Huss heard this sentence without the least emotion. At the close of it he knelt down, with his eyes lifted towards heaven, and with all the magnanimity of a primitive martyr, thus exclaimed: "May thy infinite mercy, O my God! pardon this injustice of mine enemies. Thou knowest the injustice of my accusations; how deformed with crimes I have been represented; how I have been oppressed with worthless witnesses, and a false condemnation; yet, O my God! let that mercy of thine, which no tongue can express, prevail with thee not to avenge my wrongs."
These excellent sentences were esteemed as so many expressions of treason, and tended to inflame his adversaries. Accordingly, the bishops appointed by the council stripped him of his priestly garments, degraded him, put a paper mitre on his head, on which was painted devils, with this inscription, "A ringleader of heretics." Our heroic martyr received this mock mitre with an air of unconcern, which seemed to give him dignity rather than disgrace. A serenity, nay, even a joy appeared in his looks, which indicated that his soul had cut off many stages of a tedious journey in her way to the realms of everlasting peace.
After the ceremony of degradation was over, the bishops delivered Dr. Huss to the emperor, who put him into the hands of the duke of Bavaria. His books were burnt at the gates of the church; and on the 6th of July, he was led to the suburbs of Constance, to be burnt alive. On his arrival at the place of execution, he fell on his knees, sung several portions of the Psalms, looked steadfastly towards heaven, and repeated these words: "Into thy hands, O Lord! do I commit my spirit: thou hast redeemed me, O most good and merciful God!"
When the chain was put about him at the stake, he said, with a smiling countenance, "My Lord Jesus Christ was bound with a harder chain than this for my sake, and why then should I be ashamed of this rusty one?"
When the fagots were piled up to his very neck, the duke of Bavaria was so officious as to desire him to abjure. "No, (said Huss;) I never preached any doctrine of an evil tendency; and what I taught with my lips I now seal with my blood." He then said to the executioner, "You are now going to burn a goose, (Huss signifying goose in the Bohemian language;) but in a century you will have a swan whom you can neither roast nor boil." If he were prophetic, he must have meant Martin Luther, who shone about a hundred years after, and who had a swan for his arms.
The flames were now applied to the fagots, when our martyr sung a hymn with so loud and cheerful a voice, that he was heard through all the cracklings of the combustibles, and the noise of the multitude. At length his voice was interrupted by the severity of the flames, which soon closed his existence.
Jerom of Prague.
This reformer, who was the companion of Dr. Huss, and may be said to be a co-martyr with him, was born at Prague, and educated in that university, where he particularly distinguished himself for his great abilities and learning. He likewise visited several other learned seminaries in Europe, particularly the universities of Paris, Heidelburg, Cologn, and Oxford. At the latter place he became acquainted with the works of Wickliffe, and being a person of uncommon application, he translated many of them into his native language, having with great pains, made himself master of the English tongue.
On his return to Prague, he professed himself an open favourer of Wickliffe, and finding that his doctrines had made considerable progress in Bohemia, and that Huss was the principal promoter of them, he became an assistant to him in the great work of reformation.
On the 4th of April, 1415, Jerom arrived at Constance, about three months before the death of Huss. He entered the town privately, and consulting with some of the leaders of his party, whom he found there, was easily convinced he could not be of any service to his friends.
Finding that his arrival in Constance was publicly known, and that the council intended to seize him, he thought it most prudent to retire. Accordingly, the next day he went to Iberling, an imperial town, about a mile from Constance. From this place he wrote to the emperor, and proposed his readiness to appear before the council, if he would give him a safe-conduct; but this was refused. He then applied to the council, but met with an answer no less unfavourable than that from the emperor.
After this, he set out on his return to Bohemia. He had the precaution to take with him a certificate, signed by several of the Bohemian nobility, then at Constance, testifying that he had used all prudent means in his power to procure a hearing.
Jerom, however, did not thus escape. He was seized at Hirsaw, by an officer belonging to the duke of Sultsbach, who, though unauthorized so to act, made little doubt of obtaining thanks from the council for so acceptable a service.
The duke of Sultsbach, having Jerom now in his power, wrote to the council for directions how to proceed. The council, after expressing their obligations to the duke, desired him to send the prisoner immediately to Constance. The elector palatine met him on the way, and conducted him into the city, himself riding on horseback, with a numerous retinue, who led Jerom in fetters by a long chain; and immediately on his arrival he was committed to a loathsome dungeon.
Jerom was treated nearly in the same manner as Huss had been, only that he was much longer confined, and shifted from one prison to another. At length, being brought before the council, he desired that he might plead his own cause, and exculpate himself: which being refused him, he broke out into the following elegant exclamation:
"What barbarity is this!
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