nstances of genuine conversion5 to the faith of the Gospel, attended by the fruits of the Spirit, are also to be met with among what are generally termed ‘common soldiers,’ by which are understood the private men composing the main body of an army, by whom, as making up the physical force employed, the brunt of actual fighting is chiefly sustained; and it has pleased the great Head of the Church so to magnify His grace, that many of these men, when exposed to the most imminent6 peril7, were enabled not only to perform their duty with coolness and intrepidity8, but to rejoice in the midst of privation and suffering. No serious and intelligent man can forget that in the last century a most remarkable9 revival10 of religion took place in these lands; and the influence, it appears from authentic12 records, extended to the British army.
A pious13 soldier, who was engaged in one of the German campaigns then in operation, has observed, ‘The day we marched to Maestricht, I found the love of God shed abroad in my heart, that I thought my very soul was dissolved in tears. The day we engaged the French at Dettingen, as the battle began, I said, “Lord, in Thee have I trusted, let me never be confounded.” Joy overflowed14 my soul, and I told my comrades, “If I fall this day 212I shall rest in the everlasting15 arms of Christ.”’ He did not fall; and about ten months afterwards, in another written communication directed to his pastor17, he seems more happy than ever, though in circumstances which, in ordinary cases, would have been destructive of mental calmness. At the close of a severe action, he states, ‘As to my own part, I stood the fire of the enemy above seven hours; then my horse was shot under me, and I was exposed both to the enemy and our own horse. But that did not discourage me at all; for I knew the God of Israel was with me. I had a long way to go, the balls flying on every side, and thousands lay dying and dead on either hand. Surely I was as in the fiery18 furnace; but it never singed19 one hair of my head.’ Providentially, the veteran was not left to stand alone; for true godliness is essentially20 communicative. He adds, ‘Going on, I met one of our brethren with a little dish in his hand, seeking for water. He smiled and said, he had got a sore wound in his leg. I asked him, “Have you gotten Christ in your heart?” He answered, “I have, and have had Him all day.”’
The name of the soldier whose remarks I have quoted was John Haime; and he lived to be a useful member of the Church. He was favoured, while in active military service, with the correspondence of one of the most venerable and learned ministers of that age, the Rev11. John Wesley, M.A. A copy of one of the letters thus received from him has been preserved, and is worthy21 of all acceptation, not only on account of the wisdom of the advices it contains, but of the affectionate regard shown in the midst, probably, of multiplied engagements, to an absent member of the flock. ‘It is a great blessing22,’ observes the writer, ‘whereof God has already made you a partaker; but if you continue waiting upon Him, you shall see greater things than these. This is only the beginning of the kingdom of heaven, which He will set up in your heart. There is 213yet behind, the fulness of the mind that was in Christ; “righteousness, peace, and joy in the Holy Ghost.” It is but a little thing that men should be against you, while they know that God is on your side. If He gives you any companion in the narrow way, it is well; and it is well, if He does not. So much the more will He teach and strengthen you by Himself; He will strengthen you in the secret of your heart, and, by and by, He will raise up, as it were out of the dust, those who shall say, “Come, and let us magnify His name together.” But, by all means, miss no opportunity; speak, and spare not. Declare what God has done for your soul; regard not worldly prudence24; be not ashamed of Christ, or of His word, or of His servants; speak the truth in love, even to a crooked25 generation; and all things shall work together for good, until the work of God is perfect in your soul.’
But, although grateful remembrance is made that the Almighty26 has preserved my life, and though convinced that He is able to keep His faithful people in the most trying situations, let it not be supposed that I consider war as an immaterial occurrence, and a light evil: on the contrary, experience has shown me that it is one of the worst and most destructive calamities28 by which humanity can be visited. Saved, as we have been in this country, from the tempests which have so repeatedly swept the European continent, and knowing nothing of ‘the horrid29 alarum of war,’ save through the medium of Gazettes and hear-say evidence, we are apt to overlook the mischief30 inflicted31 on those, upon whose peaceful residences the unwelcome avalanche32 has broken.
As for several years I literally33 fought my way through the world, it is natural to suppose that the reasons and results of war have frequently attracted my notice. The alleged and ostensible34 objects for which one monarch35 or ruler has engaged in war with another, are to punish some 214slight or injury, which the nation, or its dependencies, or some one of its allies, may have sustained; or to prevent or repel36 the assaults and invasions of its neighbours. In modern times, those who think of war, enlarge eloquently37 upon the law of nations, the rights of civil society, and especially the balance of power. This latter phrase has been exceedingly in fashion through the range of diplomatic lore39; and the conflict, maintained through a long and dreadful struggle, to give equilibrium40 to the balance in question, has cost an expenditure41 of blood and treasure previously42 unknown in the history of this hemisphere. The truth is, that where war is determined43, pretences44 are easily invented or discovered; as those who are for ever in search of a hook on which to hang a fault, seldom fail of success. Such then are the feigned45 or genuine motives46 for war; but every man who looks beneath the surface of political expediency47, is convinced that other and more really efficacious reasons are to be detected. Avarice48, ambition, religious bigotry49, the absence of all religion, desire of dominion50, thirst for fame, private pique51 and animosity, with other dispositions52 equally censurable53, have been the actual though unmentioned causes of many of those sanguinary contests by which the face of nature is marred54 and spoiled.
Roll rapidly, ye intervening years, which are yet to interpose between the present and a better state of things! May the time hasten, when the ingenuity55 of man shall be no longer misapplied in inventions so hateful; when earth-born malice57 and resentment58, by which it is called into action, are subdued59; and in place thereof shall arise the spirit of peace and amity60, as a mild and holy dove, to hover61 over the world, ruling in the hearts of all, and bringing into willing bonds every power of the soul to the obedience62 of Christ!
But this is a digression. With regard to myself, a 215powerful conviction rested at this season on my mind, that I was not in the right path; but being shackled63 with the trammels of popery, which I surveyed with increasing suspicion, I scarcely knew how to proceed. During the time I was in Ireland, my besetments on this account were painfully distressing65. ‘If the blind lead the blind, shall they not both fall into the ditch?’ and for some time my spiritual guides conducted me into many a miserable66 quagmire67 of superstition68 and absurdity69. On complaining of uneasiness of mind, I was directed to proceed forthwith to the priest, in order to confess and receive absolution. My misgivings71, as to the value of these services, grew stronger; but the importunity72 of friends prevailed, and away I went. On arriving at the chapel73, which, in fact, was a barn, I found a crowd of persons, all waiting to be relieved of their respective moral burdens. His reverence74 at length appeared; and a haughtier75 figure I do not remember to have seen. On commencing the service, which to me was an intolerable jargon76, a fierce rush was made by those without for admission. The reason for such haste did not consist in any specially38 devout77 desire first to catch the benedictions78 of the reverend gentleman. We had been informed that it was a deadly sin to eat before confession; so that hunger had nearly driven us to extremities79; and an open door, leading to what it might, was hailed with delight, as the promise of relief of some sort. On pressing forward, I unfortunately broke my watch-glass, which by no means tended either to sweeten or equalize my feelings; and after a tremendous row, which had nearly ended in a fight, I was ushered81 into the presence of the priest. ‘Tell out your sins,’ said he. This was a terrific commencement; but there was no escape. I therefore related several particulars of my past life, not forgetting several occurrences that took place during my campaigns abroad. He then advised a course of penance82, and ordered me to see him again, stating that 216on a future occasion he should administer the Eucharist, after which all would be well. I hope he obtained a forgiveness better than that he pretended to bestow83.
I was then compelled to apply to Father K——, a deep old file, at the parish chapel. On advancing to him he sung out for money due, as he said, to the Church. After such an opening, I had no relish84, either for his advice or pardon. I was induced, however, to give him another trial a few weeks afterwards; but, if possible, I fared worse. In this instance the priest had chosen a public ale-house for his station. Some of the audience were adding to existing sin, by excessive drinking; others were confessing sins already committed; and a few were receiving absolution. I left this scene with unmingled disgust; and, as might have been expected, felt my mind depressed85, as before. Just at this season I was taken seriously ill; and having been given over by the physician, spiritual consolation86 was judged needful. The old priest was accordingly introduced; but finding on his arrival that I had declined subscribing87 to the church, a solitary88 question was all he asked, and he retired89. This priest soon after died. The Almighty was pleased, however, to restore me to health; but no peace of mind could I procure90. Having met with another Catholic counsellor, he stated that about seven miles from my residence were six holy wells; and that, if after twelve months’ penance I went round those wells on my bare knees, devoutly91 saying an Ave Maria and a Pater Noster, I should find relief. To increase the number of pilgrimages to the spot, booths were erected92 in the vicinity, under which provisions of various sorts were sold, not forgetting a copious93 store of whisky. This intolerable abuse has, I understand, been suppressed; and the only wonder with me is, that it ever obtained, even among the most credulous94.
After a careful inspection95 of popish doctrine96, conducted with all the care and perseverance97 I possessed98, the conclusion 217to which I arrived was, that the precepts99 and practices of Catholicism are utterly100 at variance101 with the revealed will of God, and subversive102 of sound morality. In no part of their creed103 is this more evident than in those directions which allow the sale of indulgences. This scandalous impiety104 first aroused the attention of Luther, and the early Reformers. The following is the form of an indulgence, as held forth70 in the sixteenth century: ‘May our Lord Jesus Christ have mercy on and absolve105 thee, by the merits of His most holy passion. And I, by His authority and that of His blessed Apostles, St. Paul and St. Peter, and of the most holy Pope Leo X., granted unto me in these parts, do absolve thee; first, from all ecclesiastical censures106, and then from all thy sins, transgressions107, and excesses, how enormous soever they may be, even such as are cognisable by the holy see alone; and, as far as the keys of the holy Church extend, I remit80 to you all punishments which you deserve in purgatory on their account, and I restore you to the unity23 of the faithful, and to that innocence108 and purity which you possessed at baptism; so that when you die, the gates of punishment shall be shut, and the gates of paradise and delight opened; and, if you shall not die at present, this grace shall remain in full force when you shall be at the point of death. In the name of the Father, and of the Son, and of the Holy Ghost.’ By way of comment on the preceding article, the Catholic clergy109 have observed that, ‘if any man shall purchase letters of indulgence, his soul may rest secure with regard to its salvation110. The souls confined in purgatory, so soon as the money tinkles111 in the chest, instantly escape from that place of torment112, and ascend113 into heaven. The efficacy of indulgences is such, that the most heinous114 sins would be remitted115 and expiated116 by them, and the persons be freed from punishment and guilt117. This is the unspeakable gift of God, to reconcile men to Himself. Lo! the heavens are open; if 218ye enter not in now, when will ye enter? For a little money ye may redeem118 the soul of your father out of purgatory from torments119. If you had but one coat, you ought to strip yourself immediately, and sell it, in order to purchase such benefits.’ Thus, with feigned words, these jesuitical gentlemen make merchandise of the people. The principal design is evident; and that is—to secure the money.
Archbishop Tillotson has observed, speaking of the superiority of the reformed religion, ‘We make no money of the mistakes of the people; nor do we fill their heads with fears of new places of torment, to make them empty their purses in a vainer hope to be delivered out of them; we do not pretend to have a mighty27 bank and treasure of merits in the Church, which they sell for ready money, giving them bills of exchange from the pope on purgatory; when they who grant them have no reason to believe they will avail them, or be accepted in the other world.’ Bad as is the plan of purchasing heaven by money, as these deceivers teach, it is not the worse feature in the disposal of indulgences; for among other methods resorted to by the heads of papacy to support a rotten fabric122, indulgences for future convenience in this world, and an exemption123 from punishment hereafter, were given to those who would fight for the Church, or, in plain terms, persecute124 all others. Bishop121 Burnet states that a jubilee125 was granted after the massacre126 at Paris, to all who had been in that butchery; and they were commanded to go and bless God for the success of that action. The pope sent Cardinal127 Urson, his legate, to France, to thank the king for so great a service done to the Church, and to desire him to go on, and extirpate128 heresy129 root and branch, that it might never grow again. And as the legate passed through on his journey to Paris, he gave a plenary indulgence to all who had been actors in the massacre. It may not be amiss, if we state, that by a plenary indulgence a man returns to the state he 219was in after baptism; and, did he die that instant, his soul would go at once to paradise, without passing through purgatory. On this principle, the furies who shed the blood of the saints in France were so fully64 meet for the inheritance of the saints in light, that the alembic of purgatory, through which persons less saintly must pass, might in their happy case be omitted.
The depravity connected with the sale of this filthy130 article has extended itself in other modes. In a book printed in Rome, in the year 1514, by the authority of the pope, entitled, The Tax of the Sacred Roman Chancery, is to be found a table containing a list of prices for which certain sins may with safety be committed. This book was afterwards reprinted at Paris, Cologne, and Venice; and has since been translated into English, under the title of Rome, a great Custom-House of Sin. It informs the world for what price the pardon of heaven and absolution might, for particular crimes, be obtained. For instance, pardon:
￡ s. d.
For murdering father, mother, wife, or sister 0 10 6
For a priest keeping a concubine 0 10 6
For forging the pope’s hand 1 7 0
Besides absolutions for crimes too shocking to be mentioned, from 9s. to ￡2 10s. The preceding statement requires no comment. To enlarge upon its tendency would be to blacken the chimney. Its design, on the part of the monkish134 brotherhood135 who invented and maintain it, is to make a penny, by means at which a modest devil would blush; and proves, by demonstration136 strong as holy writ16, that the abettors of such crimes are the true descendants 220of that scoundrel hierarchy137, at whose decline and fall the truly great and good will rejoice and be exceeding glad.
Before now, instances have been known in which the fraternity were foiled with their own weapons. A certain nobleman once told Tetzelius, a mighty preacher of indulgences, that he had a mind to commit a very heinous sin, and desired an indulgence or present pardon for it. This was granted for a considerable sum; and when the money was paid, the bull was given. Some time after, this nobleman took occasion to meet Tetzelius in a certain wood, and breaking open his chest, robbed him of his entire stock of indulgences. When Tetzelius threatened him with all manner of curses, the nobleman showed him the bull he had paid so dear for; and laughing at him, observed that this was the very sin he had a longing138 to commit, when he was so fully absolved139.
Equally absurd, though not so malignant140 in its immediate120 result, is the doctrine of purgatory, of which the Scriptures142 know nothing. The hypothesis on which this notion is founded seems to be an opinion that some are not quite good enough to go to heaven, and yet too good to be sent to hell; an idea evidently borrowed from the fabled143 invisible domains145 of heathen writers. In errors of this sort, and indeed of any description, our resort must be ‘to the law and to the testimony146;’ and if the truths therein contained are contradicted by an angel of light, we are not to believe him. The holy Scriptures leave no ground for the doctrine of purgatory. ‘There are twelve hours in the day, wherein men ought to work: work while ye have the day; for the night cometh, when no man can work,’ When death arrives, probation147 ceases; the die is cast, the destiny is fixed148, and cannot be revoked149 or amended150. St. Paul asserts that, ‘if the earthly house of our tabernacle were dissolved, we have a building of God, a house not made with hands, eternal in the heavens,’ He also affirms, that 221when ‘we are absent from the body, we are present with the Lord;’ which is impossible, unless we are to conclude that our Lord is in purgatory. We are told, moreover, in the Gospel, that ‘the beggar died, and was carried by angels into Abraham’s bosom;’ not into purgatory, or the popish limbo151, but into paradise, whither the thief upon the cross also went. We find also that Moses and Elias appeared on the mount, in glory, with our Lord and His apostles. So that they could not have been confined in purgatory, even before the death of Christ. The inference is, there is no such place. ‘Blessed are the dead who die in the Lord, for they rest from their labours.’ But purgatory is not rest; it is a species of future ordeal152; and God cannot deny Himself or contradict His promises.
Papists affect that Augustine taught the doctrine of purgatory; but this pretext153 will avail little; for if it could be proved, the weight is nothing against Scripture141. There was, indeed, a time when he had some debate in his mind upon the subject, and observed, ‘that such a matter as a middle state for purgation might be inquired of;’ but after more diligent154 investigation155 and thought, he says: ‘We read of heaven and of hell, but the third place we are utterly ignorant of; yea, we find it is not in the Scriptures. Nor will any thing help thee but what is done while thou art here. As the last day of man’s life finds him, so the last day of the world shall hold him. Nor is there for any body any third place that he can possibly be in, but with the devil, who is not with Christ.’ The scheme of purgatory, like the other legends of papacy, was doubtless invented with a special view to the ‘main chance,’ that is, the cash. When a Roman Catholic talks of securing bliss156, he means, making money; and it is clear that in this view the doctrine now exploded is intimately connected with indulgences, and that they stand or fall together. This invisible trial was never heard of till the year 600; and 222the first who directed prayers for the dead to be used in the Church of Rome was Odillo, abbot of Cluny, in the year 1000.
Transubstantiation is another of the absurdities157 of papacy, which no man of sane158 mind can comprehend, much less receive. ‘Since Christ, our Redeemer,’ observes the Council of Trent, ‘has said that it was truly His own body which He offered under the appearance of bread, it has always therefore been believed in the Church of God, and is now again declared by this holy Council,—That, by the consecration159 of the bread and wine, there is effected a conversion of the whole substance of the bread into the substance of the body of Christ our Lord, and of the whole substance of the wine into the substance of His blood; which conversion is fitly and properly termed by the holy Catholic Church, Transubstantiation.’ To this proposition is annexed160, in the usual spirit of that persecuting161 Church, ‘If any one shall deny these statements, he is accursed.’ This is advancing upon us with a vengeance162. I see only one alternative here for a reasonable being. We are compelled either to take leave of our senses, or expose ourselves to eternal ruin. We are to receive a positive, palpable contradiction as confirmed truth, that a consecrated wafer, made of flour and water, is the real body of Christ; that the wine, compressed from fruit, is His real blood; and what is more, though we are sure that the bread and wine have been thus prepared, we are nevertheless called upon to believe that they were not. We are to believe that He who fills heaven and earth, and is immutable163, is as small as a crumb164 of bread or a drop of wine, and can be eaten and drunk. In fact, we are expected to give implicit165 credit to impossibilities; as if religion, instead of being a reasonable service, was a tissue of absurdities, and a cunningly devised fable144. The conclusion is inevitable166. Transubstantiation, like most other items of popish belief, is opposed 223to reason and Scripture. It can have no other than an ideal existence; and is compounded of such stuff as dreams are made of. Hence it has been asserted, that even a century ago, several discerning persons in the Church of Rome were grown so sensible of the weakness of the doctrine, that they would be glad quietly to dispose of it; but the Council of Trent, with the purblind167 zeal168 which has ever characterized this fallen Church, have riveted169 it so fast to their religion, and made it so necessary and essential a part of their belief, that they cannot now disengage it. It is a millstone hung about the neck of popery, that will some day sink it; and, in the opinion of many well-informed men, it is a weight that will make the pillars of Saint Peter’s crack, and requires more volumes to make it good than would fill the Vatican.
Nor is the matter mended if we contemplate170 the worship of the Host, and homage171 paid to images and pictures. Like many other of the antics of popery, these are novelties, and were not known till 1216. Pope Adrian the Sixth, it is said, had so much doubt of their value, that in his own practice he used the precautionary form, ‘I adore thee if thou art Christ;’ and judged the people should say the same. His suspicions were well founded. As no power whatever can work a self-contradiction, so no being can make that which is already made; but Christ was many years before the Eucharist; therefore no power could make the eucharistic bread to be the man Christ Jesus. Of course it ever remained a creature, and adoration172 offered to it is idolatry. So of images. Referring to these, an old writer remarks, ‘Now would anyone be pleased to consider the pains taken in the formation of images, he would be ashamed to stand in such fear of a thing that the hand of the artist had been so long playing upon, to make a god. For this wooden god, taken perhaps out of some old faggot or pile, or a piece of some forlorn stump173, is hung 224up, hewn, planed, and chiselled174 into shape; or if it be a deity175 of brass176 or silver, it is ten to one but the pedigree is derived177 from a dirty kettle, or worse than that. But if it happen to be a god of stone, then the mallets are set to work upon him; but as he is not sensible of any hardships endured in the preparation, it is to him of inferior moment. Well, the image is cast, fashioned, and filed; but, pray, when does it become divine?’ It may be soldered178, put together, and set upon its legs; but after all the article is of no value. Then comes the Catholic priest, with his consecrating179 potentialities; and now, behold180 your God! ye deluded181 worshippers. The truly enlightened Christian182 sees through the folly183 of such practices. He knows that all divine or religious worship is wholly due to Jehovah. If not wholly, not at all; for any reason that would take away a part, must take away the whole. If, therefore, wholly due to Him, then can no part thereof, however small, be given away from Him, without injustice184 and impiety.
And what a bungling185 attempt is the usage of penance to purchase heaven! Papists tell us, that confession to a priest is of infinite value, and amounts to an exchange, which God allows, of the temporal punishments we have deserved by sin, into these small penitential works. Yet, it is to be feared, say they, that the penance enjoined187 is seldom sufficient to take away all the punishment due to God’s justice on account of our sins. The balance of the account remains188 unpaid189, and must be settled in purgatory. After confession, the penitent186 is ordered to say, ‘I beg pardon of God, and penance and absolution from you, my ghostly father.’ The priest then gives the absolution, and adds, ‘May the passion of the Lord Jesus Christ, the merits of the blessed Virgin190 Mary, and of all the saints, and whatsoever191 good thou shalt do, and whatsoever evil thou shalt suffer, be to thee unto the remission of thy sins, and the increase of grace.’ In conformity192 with this piece of priestly 225fraud, many poor creatures have submitted to miserable hardships; some have worn hair shirts, having given themselves a certain number of stripes; others have taken long and painful pilgrimages; and in Spain and Italy these woeful travellers are frequently observed, almost naked, loaded with chains, and groaning193 at every step.
But of all the proofs which may be adduced to discover the true character of this base and fallen Church, her persecuting spirit is the most conclusive194. This has always been seen. The friends to the Reformation were anathematized and excommunicated; and the life of Luther was often in danger, though at last he died on the bed of peace. Innumerable schemes were resorted to for the purpose of overthrowing195 the Reformed Church, and wars were waged with that view. The invincible196 Spanish Armada, as it was vainly called, had this end in view. The Inquisition, which was established in the twelfth century, was a dreadful weapon. Terrible persecutions were carried on in various parts of Germany, and even in Bohemia, which continued thirty years; and the blood of the saints was said to flow like the waters of a river. Poland, Lithuania, and Hungary were similarly visited. In Holland and the Low Countries the most amazing cruelties were exercised under the merciless and unrelenting hands of the Spaniards, to whom the inhabitants of that part of the world were then in subjection. Father Paul states, that the Belgian martyrs197 amounted to fifty thousand; but Grotius observes, that at least twice that number suffered by the hand of the executioner.
226
THE MARTYRDOM OF RIDLEY.
227In France the same diabolical198 spirit prevailed. After a succession of cruelties, practised in various forms, a most violent persecution4 broke out in the year 1572, in the reign199 of Charles the Ninth. Many of the principal Protestants were invited to Paris, under a solemn oath of safety, upon occasion of the marriage of the King of Navarre with the sister of the French monarch. The queen dowager of Navarre, a zealous200 Protestant, was, however, poisoned by a pair of gloves before the marriage was solemnized. Coligni, Admiral of France, a brave and virtuous201 man, was basely murdered in his own house, and then thrown out of the window, to gratify the malice of the popish Duke of Guise202. The admiral’s head was afterwards cut off, and sent to the queen-mother; and his body, after having been submitted to a thousand indignities203, was hung up by the feet on a gibbet. After this, the murderers ravaged204 the whole city of Paris, and in the course of three days, butchered above ten thousand persons, among whom were several of the nobility and gentry205, and others of high moral reputation. The streets and passages resounded206 with the noise of those who met together for murder and plunder207; and a prodigious208 multitude of men, women with child, maidens209, and children, were involved in one common destruction. From the city of Paris the massacre spread through the whole kingdom. In the city of Meaux two hundred Protestants were thrown into prison, and after the persecutors had ravished and killed a great number of women, and secured piles of plunder, they executed their fury upon those in confinement210. Calling them out one by one, they were killed, like sheep appointed for the slaughter211. In Orleans they murdered above five hundred men, women, and children, and enriched themselves with their spoil. Similar cruelties were practised at Angers, Troyes, Bourges, La Charité, and especially at Lyons, where above eight hundred Protestants were inhumanly212 destroyed. Children were killed while hanging on their parents’ necks; parents were torn from the embraces of their offspring, and put to death; ropes were put about some, who were dragged inhumanly about the streets, and thrown half dead into the rivers.
228
RIDLEY.
What aggravated213 the cruelty of these scenes, and is demonstrative of the sanguinary spirit of papacy, is, that the news of these excesses was received at Rome with boundless214 satisfaction. When the letters of the pope’s legate were read in the assembly of the cardinals215, by which he assured the pope that all was transacted216 by the express will and command of the king, it was immediately decreed that the pope should march with his cardinals to the church of St. Mark, and in the most solemn manner give thanks to God for so great a blessing conferred on the see of Rome and the Christian world; and that on the Monday after, solemn mass should be celebrated217 in the church of Minerva, at which the pope, Gregory the Thirteenth, and cardinals were present; and that a jubilee should be published throughout 229the whole Christian world, to return thanks to God for the extirpation218 of the enemies of the truth, and of the Church in France. In the evening the cannon219 of the castle of St. Angelo were fired, to testify the public joy; the whole city was illuminated220 with bonfires; and no one sign of joy was omitted that was usually made for the greatest victories obtained in favour of the Romish Church.
But these persecutions, though black as Erebus, were far exceeded in cruelty by those which took place in the time of Louis the Fourteenth. The troopers and dragoons, hired for the purpose, went into the houses of Protestants, where they destroyed the furniture, broke the looking-glasses, wasted their corn and wine, and sold what they could not destroy; so that in four or five days the Protestants had been plundered221 of property worth a million of money. But this was only the beginning of sorrows. They turned the dining-rooms of gentlemen into stables for horses, and treated the owners of the houses where they quartered with the greatest insolence222 and cruelty, lashing223 them about, and depriving them of food. In several places the soldiers applied56 red-hot irons to the hands and feet of men, and to the breasts of women. Mothers that gave suck they bound to posts, and let their perishing infants lie languishing224 in their sight, crying, and gasping225 for life. Some they bound before a great fire, and, when half dead, let them go. Amidst a thousand other till then unheard-of cruelties, they hung up men and women by the hair, and some by their feet, on hooks in chimneys, and smoked them with wisps of wet hay till they were suffocated226. Others they plunged227 repeatedly into wells; and many they bound, and then with a funnel228 forced them to drink wine till the fumes229 destroyed their reason, when they made them say they were Catholics. If any, to escape these barbarities, endeavoured to save themselves by flight, they were pursued into the fields and woods, where they were shot like wild 230beasts. On these scenes the popish clergy feasted their eyes, and derived astonishing amusement from them.
LATIMER.
Nor did England escape. Though Wickliffe, the first Reformer, died peaceably in his bed, yet such was the malice of persecuting Rome, that his bones were ordered to be dug up, and cast on a dunghill. The remains of that excellent man, which had rested undisturbed four-and-forty years, were accordingly disinterred; his bones were burnt, and the ashes cast into an adjacent brook230. In the reign of Henry the Eighth, Bilney and many Reformers were burnt; and when Queen Mary came to the throne, persecution was let loose with ten-fold terror. Hooper and Rogers were burned in a slow fire. Saunders was cruelly tormented231 at 231the stake a long time before he expired. Taylor was put into a barrel of pitch, and fire was set to it. Ferrar, Bishop of St. David’s, with seven other illustrious persons, were sought out and burnt by the infamous232 Bonner, in a few days. Sixty-seven persons were burnt in the year 1555, among whom were the famous Protestants, Bradford, Ridley, Latimer, and Philpot. In the following year, eighty-five persons were burnt. Ireland has also been drenched233 with the blood of Protestants, nearly fifty thousand of whom were murdered in a few days in different parts of the kingdom, in the reign of Charles the First. What shall we say, also, of South America? It is computed234 that, of the natives residing in the extensive Spanish territory, fifteen millions were sacrificed in forty years to the genius of Popery. In fine, it is supposed that, at different times, not fewer than fifty millions of Protestants have been the victims of the persecutions of the Papists, and put to death for their religious profession. Such is mystic Babylon! ‘And I saw under the altar the souls of them that were slain235 for the word of God, and for the testimony which they held: and they cried with a loud voice, saying, How long, O Lord, holy and true, dost Thou not judge and avenge236 our blood on them that dwell on the earth?’ ... ‘And in her was found the blood of prophets, and of saints, and of all them that were slain upon the earth.’
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1
alleged
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| a.被指控的，嫌疑的 | |
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2
confession
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| n.自白，供认，承认 | |
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3
purgatory
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| n.炼狱；苦难；adj.净化的，清洗的 | |
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persecution
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| n. 迫害,烦扰 | |
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conversion
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| n.转化，转换，转变 | |
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6
imminent
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| adj.即将发生的，临近的，逼近的 | |
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7
peril
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| n.(严重的)危险；危险的事物 | |
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8
intrepidity
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| n.大胆，刚勇；大胆的行为 | |
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9
remarkable
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| adj.显著的，异常的，非凡的，值得注意的 | |
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10
revival
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| n.复兴，复苏，（精力、活力等的）重振 | |
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rev
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| v.发动机旋转，加快速度 | |
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12
authentic
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| a.真的，真正的；可靠的，可信的，有根据的 | |
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13
pious
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| adj.虔诚的；道貌岸然的 | |
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14
overflowed
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| 溢出的 | |
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15
everlasting
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| adj.永恒的，持久的，无止境的 | |
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16
writ
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| n.命令状，书面命令 | |
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17
pastor
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| n.牧师，牧人 | |
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18
fiery
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| adj.燃烧着的，火红的；暴躁的；激烈的 | |
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19
singed
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| v.浅表烧焦( singe的过去式和过去分词 )；（毛发）燎，烧焦尖端[边儿] | |
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20
essentially
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| adv.本质上，实质上，基本上 | |
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21
worthy
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| adj.(of)值得的，配得上的；有价值的 | |
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22
blessing
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| n.祈神赐福；祷告；祝福，祝愿 | |
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23
unity
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| n.团结，联合，统一；和睦，协调 | |
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24
prudence
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| n.谨慎，精明，节俭 | |
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25
crooked
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| adj.弯曲的；不诚实的，狡猾的，不正当的 | |
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26
almighty
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| adj.全能的，万能的；很大的，很强的 | |
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mighty
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| adj.强有力的；巨大的 | |
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28
calamities
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| n.灾祸，灾难( calamity的名词复数 )；不幸之事 | |
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29
horrid
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| adj.可怕的；令人惊恐的；恐怖的；极讨厌的 | |
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30
mischief
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| n.损害，伤害，危害；恶作剧，捣蛋，胡闹 | |
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31
inflicted
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| 把…强加给，使承受，遭受( inflict的过去式和过去分词 ) | |
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32
avalanche
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| n.雪崩，大量涌来 | |
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33
literally
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| adv.照字面意义，逐字地；确实 | |
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34
ostensible
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| adj.(指理由)表面的，假装的 | |
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35
monarch
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| n.帝王，君主，最高统治者 | |
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36
repel
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| v.击退，抵制，拒绝，排斥 | |
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37
eloquently
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| adv. 雄辩地(有口才地, 富于表情地) | |
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38
specially
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| adv.特定地；特殊地；明确地 | |
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39
lore
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| n.传说；学问，经验，知识 | |
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40
equilibrium
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| n.平衡，均衡，相称，均势，平静 | |
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41
expenditure
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| n.(时间、劳力、金钱等)支出；使用，消耗 | |
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42
previously
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| adv.以前，先前（地） | |
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43
determined
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| adj.坚定的；有决心的 | |
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44
pretences
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| n.假装( pretence的名词复数 )；作假；自命；自称 | |
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45
feigned
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| a.假装的，不真诚的 | |
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46
motives
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| n.动机，目的( motive的名词复数 ) | |
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47
expediency
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| n.适宜；方便；合算；利己 | |
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48
avarice
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| n.贪婪；贪心 | |
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49
bigotry
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| n.偏见，偏执，持偏见的行为[态度]等 | |
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50
dominion
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| n.统治，管辖，支配权；领土，版图 | |
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51
pique
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| v.伤害…的自尊心，使生气 n.不满，生气 | |
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52
dispositions
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| 安排( disposition的名词复数 )； 倾向； （财产、金钱的）处置； 气质 | |
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53
censurable
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| adj.可非难的，该责备的 | |
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54
marred
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| adj. 被损毁, 污损的 | |
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55
ingenuity
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| n.别出心裁；善于发明创造 | |
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56
applied
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| adj.应用的；v.应用，适用 | |
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57
malice
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| n.恶意，怨恨，蓄意；[律]预谋 | |
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58
resentment
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| n.怨愤，忿恨 | |
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59
subdued
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| adj. 屈服的，柔和的，减弱的 动词subdue的过去式和过去分词 | |
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60
amity
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| n.友好关系 | |
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61
hover
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| vi.翱翔，盘旋；徘徊；彷徨，犹豫 | |
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62
obedience
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| n.服从，顺从 | |
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63
shackled
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| 给（某人）带上手铐或脚镣( shackle的过去式和过去分词 ) | |
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64
fully
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| adv.完全地，全部地，彻底地；充分地 | |
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65
distressing
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| a.使人痛苦的 | |
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66
miserable
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| adj.悲惨的，痛苦的；可怜的，糟糕的 | |
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67
quagmire
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| n.沼地 | |
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68
superstition
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| n.迷信，迷信行为 | |
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69
absurdity
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| n.荒谬，愚蠢；谬论 | |
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70
forth
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| adv.向前；向外，往外 | |
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71
misgivings
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| n.疑虑，担忧，害怕；疑虑，担心，恐惧( misgiving的名词复数 )；疑惧 | |
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72
importunity
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| n.硬要，强求 | |
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73
chapel
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| n.小教堂，殡仪馆 | |
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74
reverence
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| n.敬畏，尊敬，尊严；Reverence:对某些基督教神职人员的尊称；v.尊敬，敬畏，崇敬 | |
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75
haughtier
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| haughty（傲慢的，骄傲的）的比较级形式 | |
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76
jargon
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| n.术语，行话 | |
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77
devout
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| adj.虔诚的，虔敬的，衷心的 (n.devoutness) | |
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78
benedictions
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| n.祝福( benediction的名词复数 )；（礼拜结束时的）赐福祈祷；恩赐；（大写）（罗马天主教）祈求上帝赐福的仪式 | |
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79
extremities
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| n.端点( extremity的名词复数 )；尽头；手和足；极窘迫的境地 | |
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80
remit
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| v.汇款，汇寄；豁免（债务），免除（处罚等） | |
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81
ushered
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| v.引，领，陪同( usher的过去式和过去分词 ) | |
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82
penance
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| n.（赎罪的）惩罪 | |
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83
bestow
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| v.把…赠与，把…授予；花费 | |
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84
relish
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| n.滋味，享受，爱好，调味品；vt.加调味料，享受，品味；vi.有滋味 | |
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85
depressed
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| adj.沮丧的，抑郁的，不景气的，萧条的 | |
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86
consolation
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| n.安慰，慰问 | |
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87
subscribing
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| v.捐助( subscribe的现在分词 )；签署，题词；订阅；同意 | |
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88
solitary
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| adj.孤独的，独立的，荒凉的；n.隐士 | |
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89
retired
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| adj.隐退的，退休的，退役的 | |
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90
procure
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| vt.获得，取得，促成；vi.拉皮条 | |
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91
devoutly
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| adv.虔诚地，虔敬地，衷心地 | |
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92
ERECTED
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| adj. 直立的，竖立的，笔直的 vt. 使 ... 直立，建立 | |
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93
copious
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| adj.丰富的，大量的 | |
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94
credulous
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| adj.轻信的，易信的 | |
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95
inspection
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| n.检查，审查，检阅 | |
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96
doctrine
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| n.教义；主义；学说 | |
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97
perseverance
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| n.坚持不懈，不屈不挠 | |
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98
possessed
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| adj.疯狂的；拥有的，占有的 | |
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99
precepts
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| n.规诫，戒律，箴言( precept的名词复数 ) | |
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100
utterly
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| adv.完全地，绝对地 | |
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101
variance
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| n.矛盾，不同 | |
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102
subversive
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| adj.颠覆性的，破坏性的；n.破坏份子，危险份子 | |
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103
creed
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| n.信条；信念，纲领 | |
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104
impiety
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| n.不敬；不孝 | |
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105
absolve
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| v.赦免，解除（责任等） | |
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106
censures
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| v.指责，非难，谴责( censure的第三人称单数 ) | |
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transgressions
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| n.违反，违法，罪过( transgression的名词复数 ) | |
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108
innocence
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| n.无罪；天真；无害 | |
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clergy
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| n.[总称]牧师，神职人员 | |
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110
salvation
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| n.（尤指基督）救世，超度，拯救，解困 | |
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111
tinkles
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| 丁当声，铃铃声( tinkle的名词复数 )； 一次电话 | |
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112
torment
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| n.折磨；令人痛苦的东西(人)；vt.折磨；纠缠 | |
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113
ascend
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| vi.渐渐上升，升高；vt.攀登，登上 | |
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114
heinous
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| adj.可憎的，十恶不赦的 | |
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115
remitted
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| v.免除（债务），宽恕( remit的过去式和过去分词 )；使某事缓和；寄回，传送 | |
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116
expiated
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| v.为（所犯罪过）接受惩罚，赎（罪）( expiate的过去式和过去分词 ) | |
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117
guilt
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| n.犯罪；内疚；过失，罪责 | |
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118
redeem
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| v.买回，赎回，挽回，恢复，履行（诺言等） | |
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119
torments
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| （肉体或精神上的）折磨，痛苦( torment的名词复数 )； 造成痛苦的事物[人] | |
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120
immediate
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| adj.立即的；直接的，最接近的；紧靠的 | |
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121
bishop
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| n.主教，（国际象棋）象 | |
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122
fabric
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| n.织物，织品，布；构造，结构，组织 | |
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123
exemption
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| n.豁免，免税额，免除 | |
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124
persecute
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| vt.迫害，虐待；纠缠，骚扰 | |
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125
jubilee
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| n.周年纪念；欢乐 | |
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126
massacre
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| n.残杀，大屠杀；v.残杀，集体屠杀 | |
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127
cardinal
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| n.(天主教的)红衣主教；adj.首要的，基本的 | |
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128
extirpate
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| v.除尽，灭绝 | |
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129
heresy
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| n.异端邪说；异教 | |
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130
filthy
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| adj.卑劣的；恶劣的，肮脏的 | |
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131
consecrated
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| adj.神圣的，被视为神圣的v.把…奉为神圣，给…祝圣( consecrate的过去式和过去分词 )；奉献 | |
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132
layman
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| n.俗人，门外汉，凡人 | |
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133
maliciously
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| adv.有敌意地 | |
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134
monkish
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| adj.僧侣的，修道士的，禁欲的 | |
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135
brotherhood
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| n.兄弟般的关系，手中情谊 | |
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136
demonstration
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| n.表明，示范，论证，示威 | |
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137
hierarchy
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| n.等级制度；统治集团，领导层 | |
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138
longing
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| n.（for）渴望 | |
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139
absolved
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| 宣告…无罪，赦免…的罪行，宽恕…的罪行( absolve的过去式和过去分词 )； 不受责难，免除责任 [义务] ,开脱（罪责） | |
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140
malignant
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| adj.恶性的，致命的；恶意的，恶毒的 | |
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141
scripture
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| n.经文，圣书，手稿；Scripture:(常用复数)《圣经》，《圣经》中的一段 | |
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142
scriptures
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| 经文，圣典( scripture的名词复数 )； 经典 | |
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143
fabled
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| adj.寓言中的，虚构的 | |
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144
fable
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| n.寓言；童话；神话 | |
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145
domains
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| n.范围( domain的名词复数 )；领域；版图；地产 | |
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146
testimony
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| n.证词；见证，证明 | |
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147
probation
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| n.缓刑(期)，(以观后效的)察看；试用(期) | |
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148
fixed
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| adj.固定的，不变的，准备好的；(计算机)固定的 | |
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149
revoked
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| adj.[法]取消的v.撤销，取消，废除( revoke的过去式和过去分词 ) | |
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150
Amended
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| adj. 修正的 动词amend的过去式和过去分词 | |
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151
limbo
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| n.地狱的边缘；监狱 | |
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152
ordeal
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| n.苦难经历，（尤指对品格、耐力的）严峻考验 | |
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153
pretext
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| n.借口，托词 | |
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154
diligent
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| adj.勤勉的，勤奋的 | |
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155
investigation
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| n.调查，调查研究 | |
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156
bliss
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| n.狂喜，福佑，天赐的福 | |
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157
absurdities
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| n.极端无理性( absurdity的名词复数 )；荒谬；谬论；荒谬的行为 | |
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158
sane
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| adj.心智健全的，神志清醒的，明智的，稳健的 | |
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159
consecration
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| n.供献，奉献，献祭仪式 | |
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160
annexed
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| [法] 附加的，附属的 | |
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161
persecuting
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| （尤指宗教或政治信仰的）迫害(~sb. for sth.)( persecute的现在分词 )； 烦扰，困扰或骚扰某人 | |
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162
vengeance
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| n.报复，报仇，复仇 | |
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163
immutable
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| adj.不可改变的，永恒的 | |
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164
crumb
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| n.饼屑，面包屑，小量 | |
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165
implicit
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| a.暗示的，含蓄的，不明晰的，绝对的 | |
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166
inevitable
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| adj.不可避免的，必然发生的 | |
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167
purblind
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| adj.半盲的；愚笨的 | |
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168
zeal
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| n.热心，热情，热忱 | |
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169
riveted
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| 铆接( rivet的过去式和过去分词 )； 把…固定住； 吸引； 引起某人的注意 | |
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170
contemplate
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| vt.盘算，计议；周密考虑；注视，凝视 | |
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171
homage
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| n.尊敬，敬意，崇敬 | |
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172
adoration
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| n.爱慕，崇拜 | |
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173
stump
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| n.残株，烟蒂，讲演台；v.砍断，蹒跚而走 | |
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174
chiselled
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| adj.凿过的，凿光的； （文章等）精心雕琢的v.凿，雕，镌( chisel的过去式 ) | |
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175
deity
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| n.神，神性；被奉若神明的人(或物) | |
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176
brass
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| n.黄铜；黄铜器，铜管乐器 | |
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177
derived
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| vi.起源；由来；衍生；导出v.得到( derive的过去式和过去分词 )；（从…中）得到获得；源于；（从…中）提取 | |
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178
soldered
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| v.（使）焊接，焊合( solder的过去式和过去分词 ) | |
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179
consecrating
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| v.把…奉为神圣，给…祝圣( consecrate的现在分词 )；奉献 | |
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180
behold
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| v.看，注视，看到 | |
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181
deluded
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| v.欺骗，哄骗( delude的过去式和过去分词 ) | |
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182
Christian
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| adj.基督教徒的；n.基督教徒 | |
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183
folly
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| n.愚笨，愚蠢，蠢事，蠢行，傻话 | |
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184
injustice
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| n.非正义，不公正，不公平，侵犯（别人的）权利 | |
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185
bungling
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| adj.笨拙的，粗劣的v.搞糟，完不成( bungle的现在分词 )；笨手笨脚地做；失败；完不成 | |
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186
penitent
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| adj.后悔的；n.后悔者；忏悔者 | |
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187
enjoined
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| v.命令( enjoin的过去式和过去分词 ) | |
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188
remains
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| n.剩余物，残留物；遗体，遗迹 | |
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189
unpaid
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| adj.未付款的，无报酬的 | |
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190
virgin
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| n.处女，未婚女子；adj.未经使用的；未经开发的 | |
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191
whatsoever
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| adv.（用于否定句中以加强语气）任何；pron.无论什么 | |
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192
conformity
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| n.一致，遵从，顺从 | |
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193
groaning
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| adj. 呜咽的, 呻吟的 动词groan的现在分词形式 | |
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194
conclusive
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| adj.最后的，结论的；确凿的，消除怀疑的 | |
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195
overthrowing
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| v.打倒，推翻( overthrow的现在分词 )；使终止 | |
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196
invincible
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| adj.不可征服的，难以制服的 | |
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197
martyrs
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| n.martyr的复数形式；烈士( martyr的名词复数 )；殉道者；殉教者；乞怜者（向人诉苦以博取同情） | |
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198
diabolical
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| adj.恶魔似的，凶暴的 | |
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199
reign
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| n.统治时期，统治，支配，盛行；v.占优势 | |
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200
zealous
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| adj.狂热的，热心的 | |
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201
virtuous
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| adj.有品德的，善良的，贞洁的，有效力的 | |
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202
guise
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| n.外表，伪装的姿态 | |
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203
indignities
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| n.侮辱，轻蔑( indignity的名词复数 ) | |
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204
ravaged
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| 毁坏( ravage的过去式和过去分词 )； 蹂躏； 劫掠； 抢劫 | |
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205
gentry
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| n.绅士阶级，上层阶级 | |
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206
resounded
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| v.（指声音等）回荡于某处( resound的过去式和过去分词 )；产生回响；（指某处）回荡着声音 | |
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207
plunder
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| vt.劫掠财物，掠夺；n.劫掠物，赃物；劫掠 | |
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208
prodigious
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| adj.惊人的，奇妙的；异常的；巨大的；庞大的 | |
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209
maidens
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| 处女( maiden的名词复数 )； 少女； 未婚女子； （板球运动）未得分的一轮投球 | |
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210
confinement
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| n.幽禁，拘留，监禁；分娩；限制，局限 | |
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211
slaughter
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| n.屠杀，屠宰；vt.屠杀，宰杀 | |
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212
inhumanly
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| adv.无人情味地，残忍地 | |
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213
aggravated
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| 使恶化( aggravate的过去式和过去分词 )； 使更严重； 激怒； 使恼火 | |
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214
boundless
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| adj.无限的；无边无际的；巨大的 | |
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215
cardinals
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| 红衣主教( cardinal的名词复数 )； 红衣凤头鸟（见于北美，雄鸟为鲜红色）； 基数 | |
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216
transacted
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| v.办理（业务等）( transact的过去式和过去分词 )；交易，谈判 | |
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217
celebrated
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| adj.有名的，声誉卓著的 | |
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218
extirpation
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| n.消灭，根除，毁灭；摘除 | |
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219
cannon
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| n.大炮，火炮；飞机上的机关炮 | |
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220
illuminated
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| adj.被照明的；受启迪的 | |
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221
plundered
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| 掠夺，抢劫( plunder的过去式和过去分词 ) | |
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222
insolence
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| n.傲慢；无礼；厚颜；傲慢的态度 | |
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223
lashing
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| n.鞭打；痛斥；大量；许多v.鞭打( lash的现在分词 )；煽动；紧系；怒斥 | |
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224
languishing
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| a. 衰弱下去的 | |
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225
gasping
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| adj. 气喘的, 痉挛的 动词gasp的现在分词 | |
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226
suffocated
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| （使某人）窒息而死( suffocate的过去式和过去分词 )； （将某人）闷死； 让人感觉闷热； 憋气 | |
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227
plunged
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| v.颠簸( plunge的过去式和过去分词 )；暴跌；骤降；突降 | |
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228
funnel
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| n.漏斗；烟囱；v.汇集 | |
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229
fumes
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| n.(强烈而刺激的)气味，气体 | |
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230
brook
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| n.小河，溪；v.忍受，容让 | |
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231
tormented
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| 饱受折磨的 | |
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232
infamous
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| adj.声名狼藉的，臭名昭著的，邪恶的 | |
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233
drenched
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| adj.湿透的；充满的v.使湿透( drench的过去式和过去分词 )；在某人（某物）上大量使用（某液体） | |
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234
computed
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| adj.[医]计算的，使用计算机的v.计算，估算( compute的过去式和过去分词 ) | |
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235
slain
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| 杀死，宰杀，杀戮( slay的过去分词 )； (slay的过去分词) | |
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236
avenge
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| v.为...复仇，为...报仇 | |
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