THE MARTYRDOM OF JOHN BROWNE.

 

 ABOUT the fourth year of king Henry 8: there was a certain priest sitting in a Gravesend barge, one John Browne, being in the barge at the same time, came and sat by him; the priest asked him, " Dost you know who I am" "No, Sir," said John. " I tell thee," replied the other, "I am a priest." "What, Sir," demanded John, "are you a parson, or vicar, or a lady's chaplain" • "No," quoth he, " I am a soul-priest; I sing for a soul." "Do you, Sir," quoth the other; " that is well done. I pray, Sir, where find you the soul when you go to mass" "I cannot tell thee," said the priest. "I pray you, Sir," says John, "where do you leave it when the mass is done" " I cannot tell thee," said the priest. John replied, "You can neither tell where you find the soul when you go to mass, nor where you leave it when mass is done, how then can you save the soul" " Go thy ways," said the priest, " you art an heretic, and I will be even with thee." The priest, being landed, rode straightway to the archbishop Warham with his complaint; whereupon John Browne, within three days after, was sent for, and his feet tied under his horse, and so brought to Canterbury; neither himself, his wife,, nor any of his friends, knowing whither he was going. He continued there from Low-Sunday till the Friday before Whitsunday. Then he was set in the stocks over-night, and on the morrow burned at Ashford, anno 1517. The same night as he was in the stocks at Ashford, where he dwelt, his wife hearing of him, came and sat by him all night. He declared to her, that he could not set his feet to the ground, they were so burned. And told her further, that the two bishops, Warham and Fisher, had scorched his feet upon the hot coals, and burned them to the bones, in order to make him deny his Lord; which (said he,) I will never do; for if I should deny my Lord in this world, he will deny me hereafter. " I pray thee therefore, good Elizabeth, continue as you have begun, and bring up thy children virtuously in the fear of God." Next day, being Whitsun-Eve, this godly martyr was burned.

 

THE MARTYRDOM OF

 

JOHN STILMAN &THOMAS MAN.

 

 IT would be tedious to recite in order the great multitude of men and women who recanted about the beginning of king Henry's reign: among whom, notwithstanding, some there were whom the Lord brought back again, and made strong in the profession of his truth unto death. In the number of those was John Stilman, who, about September 24, 1518, was apprehended and brought before Richard Fitzjames, bishop of London. By him he was examined, being charged that (notwithstanding his former recantation, made about eleven years past, before Edmund, bishop of Salisbury, as well for speaking against the worshipping, praying, and offering unto images, as also for denying the corporal presence in the sacrament of CHRIST's memorial; yet since that time) he had fallen into the same opinions again; and further, had highly commended John Wickliff, affirming that he was a saint in heaven, and that his book, called The Wicket, was good and holy. Soon after his examination, he was sent to the Lollard's tower, at London: and October 22, ensuing, was brought openly into the con sistory of Paul's, and was there judicially examined by Thomas Hed, the bishop's vicar-general. After which, Dr. Hed condemned him as a relapsed heretic, and so delivered him to the sheriffs of London, to be openly I~urned in Smithfield.

 

 Thomas Man followeth next in this order of blessed martyrs. He had been apprehended about six years before, August 14, 1511; and being then brought before Dr. Smith, bishop of Lincoln, was examined by him upon (livers articles:-1. That he had spoken against auricular confession, and denied the corporal presence of CHRIST's body in the sacrament.-2. That he believed not aright in the sacrament of extreme unction.-3. That he had believed that images ought not to be worshipped; and that he neither believed in the crucifix, nor yet would worship it.

 

 For these, and such like matters; he was kept a long time in prison; and at last, through fear of death, abjured. But within few years after, he was again accused of-relapse, and thereupon apprehended and brought before the bishop of London, February 9, 1518. He was examined by Dr. Hed, the bishop's vicar-general, within his palace at London; where the said Hed declared, That, seeing he was, since his first abjuring, detected, and accused of the same heresies,-he therefore, as vicargeneral to the bishop of London, did mean to proceed against against him as a relapser. Wherefore he appointed him to appear again in the consistory of Paul's, February next ensuing.

 

 The 15th of February, Dr. Hed again sitting in the Consistory aforesaid, commanded Thomas Man to be brought before him, and there caused the articles objected against him by the bishop of Lincoln, with his order of abjuration, to be read. On the first day of March next following, he asked Alan, what he had to allege why he should not be pronounced a relapsed heretic, and receive such punishment by the secular power, as was due to such by order of law He having no other allegations than before, was finally condemned as an heretic. March 29, he was delivered by Dr. Hed to the sheriff of London, to be then presently burned, with this protestation made before, that he might not consent to the death of any, aid therefore he desired the sheriff that he would receive this person, and yet punish him otherwise than by rigor.

 

 Thus Thomas Man, being condemned by the chancellor, was delivered to the sheriff of London, sitting on horseback in Paternoster-Row, before the bishop's door, anno 1518, 11e protesting to the said sheriff, that he had no power to put him to death; and therefore desired the sheriff to take him as a relapser and condemned, to see him punished, yet without death, as the words stand in the register. The sheriff immediately carried him to Smithfield, and there the same day, in the forenoon, caused him to be burnt.

 

 In the deposition of one Thomas Risby, of Stratford-. Langthorn, weaver, against Thomas Man, it appeareth, That he had been in, divers places and counties in England, and had instructed very many: as at Amersham, London, Billericay, Chelmsford, Stratford-Langthorn, Uxbridge, Burnham, Henley-upon-Thames, Newbury, in Suffolk and Norfolk, and divers places more. And he himself testifies, That as he went westward, he found a great company of well-disposed persons, being of the same judgment with himself, touching the sacrament of the Lord's Supper; and especially at Newbu y, where (he says,) there was a glorious and sweet society, who had continued the space of’ fifteen years together, till at last, by a certain person, whom they trusted, they were betrayed; and then many of them, to the number of six or seven score, abjured, and three or four of them were burnt. From thence he came to the forest of Windsor, till hearing of the brethren which were at Amersham, he removed thither, where he found a great company, who had continued in that doctrine twenty-three years. And this congregation of Buckinghamshire men remained till the time of John Longland, bishop of Lincoln.

 

 Against these faithful Christians of Amersham was great persecution in the time of William Smith, bishop of Lincoln, about the year of our Lord 15O7; at which time many abjured. In this con re at on were four prin cipal instructors; whereof one was Dr. Tilesworth, who was burnt at Alnersham; another was Thomas Chase, who was murdered in the bishop of Lincoln's prison at Wooburn; the third was this Thomas Man, who himself confesseth, in the same register, that he turned 7OO people to his doctrine, for which he thanked God. He conveyed also five couple of men and women from Amersham, Uxbridge, Burnham, and Henley-uponThames, where they dwelt, unto Suffolk and Norfolk, that they might be brought (as he termed it,) out of the devil's mouth. The fourth was Robert Cosin, who about this time was burnt at Buckingham.

 

A BRIEF ACCOUNT OF

 

DR. COLET

 

 DR. JOHN COLET, the founder of St. Paul's school, died in the year 1519. This eminent man, after he came from Italy and Paris, first began to read the epistles of St. Paul openly in Oxford, instead of Scotus and Thomas Aquinas. From whence he was called by the king, and made dean of St. Paul's; where he used to preach much, not without a great auditory, as well of the king's court as of the citizens and others. His diet was frugal, his life upright: in discipline he was severe; insomuch that his canons, because of their straiter rule, complained that they were made like monks. He always preferred the honorable state of matrimony before the unchaste life of priests. At his dinner there was commonly read some chapter of St. Paul, or of Solomon's Proverbs. He never eat suppers. The orders of monks and friars he liked not, neither the barbarous divinity of the school-doctors.

 

 The bishop of London at that time was Fitzjames, who was no less than fourscore years of age. He had long borne displeasure against Colet, and at last complained against him to Warham, archbishop of Canterbury. His complaint was divided into three articles: The first was for speaking against worshipping of images; the second was about hospitality; the third was for speaking against such as used to preach only by bosom sermons, declaring nothing else to the people but what they brought in their papers with them. The bishop of London, because of his age, used then to do this; he therefore took it to be spoken against himself. The archbishop, more wisely weighing the matter, and being well acquainted with Colet, so took his part against his accusers, that he at that time was freed from trouble. But yet the malice of the bishop ceased not; who being thus repulsed by the archbishop, contrived how to accuse Colet to the king. It happened, the same time, that the king was preparing for war against France; whereupon the bishop (taking occasion from certain words of Colet's, wherein he seemed to prefer peace before any kind of war,) accused him before the king.

 

 Furthermore, it fell out that Dr. Colet, preaching before the king, upon Good-Friday, treated of the victory of CHRIST, exhorting all Christians to fight under the standard of CHRIST, against the devil: adding, what an hard thing it was to fight under CHRIST's banner; and that all they, who, upon private hatred or ambition, took weapon against their enemy, did not fight under the banner of CHRIST, but SATAN. The king hearing Colet speak thus, and fearing lest the hearts of his soldiers should be withdrawn from his wars which he had in,hand, took him aside and talked with him seriously, walking in his garden. Bishop Fitzjames now thought that Colet would be committed to the tower, and waited for his coming out. But instead of that, the king entertained him with great gentleness, and bidding him familiarly put on his cap, in a long conference, courteously had with him in the garden, he much commended him for his learning and integrity of life; agreeing with him in all points; only he required him to explain his words, which he afterwards did. After long communication, the king dismissed Colet with these words, saying, "Let every man have his doctor as liketh him, this shall be my doctor;" and so he departed. After this, none of his adversaries durst ever trouble him any more.

 

THE HISTORY

 

OF

 

MARTIN LUTHER.

 

 MARTIN LUTHER was born at Isleben, in Saxony, anno 1483. After he was grown in years, he was sent to the university, first of Magdeburg, then of Erford. In Erford there was a certain aged man in the convent of the Augustines, with whom Luther (being then of the same order, an Augustine friar,) had conference upon divers things, especially concerning the remission of sins; which article the aged father opened to Luther in this manner: We must not believe only generally that there is forgiveness of sins, or that it belongs to Peter, to Paul, or to David; but God's express commandment is, that every man should particularly believe that his own sins are forgiven him in CHRIST. He further said, that this interpretation was confirmed by the testimony of St. Bernard; and showed him the place where it is thus set forth, " But add you that you believest this,-that by Him thy sins are forgiven thee. This is the testimony that the Holy Ghost giveth thee in thy heart, saying, Thy sins are forgiven thee. For this is the opinion of the apostle, that man is freely justified by faith." By these words, Luther was taught the meaning of St. Paul, who so many times repeats," We are justified by faith." And, -having read the expositions of many upon this place, he perceived the vanity of those interpretations of the schoolmen, which he had read before. And so, by little and little, comparing the sayings and examples of the prophets and apostles, with continual invocation of GOD, he saw the truth of that doctrine very evidently. He then began to read St. Augustine's books, where he found many comfortable sentences; among others, in his Exposition of the Psalms, and especially in his Book of the Spirit and Letter.-He continued his study at Erford, in the convent of the Augustines, four years.

 

 About this time one Staupitius, a famous man, furthered the erection of an university in Wittemberg, and endeavored to have schools of Divinity; when he had considered the spirit of Luther, he sent for him from Erford to Wittemberg, in the year 15O8, and in the 26th year of his age. He first expounded there the logic and philosophy of Aristotle, and in the mean while intermitted not his study in theology. Three years after, he went to Rome, about certain contentions of the monks; and returning the same year, he was made doctor, at the expense of Frederick, duke of Saxony. Staupitius forced upon him this degree, saying, God had many things to bring to pass in his church by him.

 

 After this, he began to expound the epistle to the Romans: in doing this, he showed the difference between the law and the' gospel.. He also opposed the error that then reigned in schools and sermons, teaching that men may merit remission of sins by their own works. Luther

 

diligently brought back the minds of men to the Son of God. And as John the Baptist showed " the Lamb of GOD, who taketh away the sins of the world;" even so Luther, shining as a bright star, after a long, cloudy sky, showed that sins are freely remitted for the love of God. These happy beginnings, got him great authority; especially seeing his life was correspondent to his profession. The consideration whereof allured the hearts of his auditors, and also many noble personages.

 

 All this while Luther altered nothing in the ceremonies, but precisely observed his rule among his fellows; he meddled in no doubtful opinions, but taught to all men, the doctrine only of repentance, of remission of sins, of faith, and of true comfort in times of adversity. Many

 

received a good taste of his sweet doctrine, and the learned conceived high pleasure to behold JESUS CHRIST, the prophets, and apostles come forth out of darkness into light: whereby they began to understand the difference between the law and the gospel.

 

 About this time, many were provoked by Erasmus's learned works, to study the Greek and Latin tongues; who, perceiving a more ready order of teaching than before, began to have in contempt the monks barbarous and sophistical doctrine. Luther also began to study the Greek and Hebrew tongues; that, after he had learned the tongues, and drawn the doctrine from the very fountains, he might give a more sound judgment.

 

While Luther was thus employed in Germany, Leo the Tenth succeeded Julius the Second in the popedom, in the year 1516. Leo, under pretence of war against the Turk, sent his pardons abroad through all Christian kingdoms, whereby he gathered incalculable treasure.

 

 The collectors persuaded the people, that whosoever would give ten shillings, should, at his pleasure, deliver one soul out of purgatory. But if it were but one, jot less than ten shillings, it would profit them nothing. This merchandise came to Germany by means of a Dominic friar, named Tetzel, who caused the pope's indulgences to be carried and sold about the country. Luther, much moved at the blasphemous sermons of this shameful friar, published propositions concerning indulgences, and set them openly on the church that joins to the castle of Wittemberg, the morrow after the feast of All-Saints, in the year 1517. The friar, hoping to obtain the pope's blessing, began, in his sermons, to thunder against Luther, as an heretic, and openly burned his propositions, and the sermon he wrote of indulgences. This enforced Luther to treat of the case more at large, and to maintain his matter. And thus arose the beginnings of this controversy, wherein Luther, neither suspecting nor dreaming of any other change, did not utterly reject the indulgences, but only required a moderation in them.

 

 But now though Maximilian, the emperor, Charles, king of Spain, and pope Julius, gave commandment to duke Frederick, that he should hinder Luther from preaching; yet the duke, considering with himself the preaching and writing of Luther, and weighing diligently the testimonies of the Scripture which he alleged, would not withstand the thing which he judged right. Yet neither did he trust to his own judgment, but was very anxious to hear the udgment of others, which were both aged and learned. Among those whom the duke desired to declare their opinion touching Luther was Erasmus; to whom he protested, that he would rather the ground should open and swallow him, than he should bear with any opinions, which he knew to be contrary to truth; and therefore desired him to declare his judgment in the matter, freely and friendly. Erasmus began jestingly to answer, that in Luther were two great faults; first, that he would touch the bellies of monks: the second, that he would

 

touch the pope's crown; which two things are in no wise to be meddled with. Then, opening his mind plainly, he said, Luther did well in detecting errors, and that a reformation was every necessary in the church: and added, that his doctrine was true; but he wished he had more temper and moderation in writing and preaching. Whereupon duke Frederick wrote seriously to Luther, exhorting him to temper the vehemency of his style. This was at the city of Colen, shortly after the coronation of the new emperor.

 

 Erasmus, the year following, wrote a letter to the archbishop of Ments, touching Luther's case. In which he says, " Many things condemned in the books of Luther for heretical, are read for sound and godly in the books of Bernard and Austin. The world is burdened with men's institutions, with school doctrines and opinions, and with the tyranny of begging friars. Who, so long as the pope sides with them, so long they make him more than a god; but if he do any thing against them, then they value his authority no more than a dream. Once (said he,) it was counted an heresy when a man opposed the gospel: now he that dissents from Thomas Aquinas, is an heretic; whatsoever does not please them, whatsoever they understand not, that is heresy. 

 

 To speak Greek is heresy, or to speak more finely than they do, that is heresy with them." Thus much concerning the judgment of Erasmus. After Tetzel, in maintaining the pope's indulgences, had cried out with open mouth against Luther, and Luther again had set up propositions against the open abuses of the same; it was amazing to see how soon these propositions were spread abroad in all places. And thus, the contention increasing, he was obliged to write thereof more largely, which he did in the year 1517.

 

All this while Luther never thought of such a reformation as afterward followed. But when he heard that he was accused to the bishop of Rome, he wrote humbly to him: in the beginning of which writing he declared the outrage of those pardon-mongers; and in the end he submitted' himself in these words; "Wherefore, most holy father, I offer myself prostrate under the feet of your holiness, with all that I am, and all that I have. Save me, kill me, call me, recall me, approve me, reprove me, as you shall please. Your voice, the voice of CHRIST in your speaking, I will acknowledge." This was in the year 1518.

 

 After Martin Luther had declared his mind in writing, stepped up one Silvester de Priero, a Dominican friar, who first published a railing dialogue against him. Unto whom Luther answering, alleged the place of Austin, where he says, " That he was wont to give that honor only to the books of canonical Scripture, that whosoever were the writers thereof, he believed them utterly not to have erred. But, as touching all other men's writings, were they never so holy or learned men, he did not believe them, because they said so, but so far as they agreed with the canonical Scripture, which cannot err." He then alleged the place of the canon law, " That these pardon-sellers, in their setting forth the pope's indulgences, ought to go no further than is enjoined them in the letters of their commission." And in the latter part of his answer, he writes thus, " Let opinions remain opinions, so they be not yokes to the Christians. But let us not make men's opinions equal with the articles of faith, and the decrees of CHRIST and Paul."

 

 Next, after this Silvester, stepped forth Eckius, and impugned the conclusions of Luther. Against whom encountered D. Andreas Bedenstein, archdeacon of Wittemberg, making his apology in defense of Luther. On the 7th of August, he was cited to appear at Rome. About

 

this time Thomas Cajetan, cardinal, the pope's legate, was at Augsburg. The university of Wittemberg straight way directed letters, with their public seal, to the pope, in Luther's behalf. Another letter they sent to Cilitius, the pope's chamberlain, being a German. Furthermore, Frederick ceased not to solicit cardinal Cajetan, that the cause of Luther might be removed. Cajetan, at the duke's request, wrote to the pope, from whom he received this answer, on the 23d day of August, " That he had cited Luther to appear personally before him at Rome; but Luther, abusing his gentleness, did not only refuse to come, but became more bold and stubborn in his heresy. Wherefore he would that the cardinal should cite Luther to appear before him; so that when he should appear, he might commit him to safe custody; and if he perceived him to amend his fault, he should release him, and restore him to the church again, or else he should be interdicted, with all his other adherents, abetters, and maintainers, of whatsoever state they were, whether they were dukes, marquisses, earls, or barons." The pope directed other letters to duke Frederick, complaining with many grievous words against Luther.

 

 The cardinal, according to his commission, sent with all speed for Luther to appear before him. About the beginning of October, Luther came to Augsburg, (at the charges of the elector, and also with his letters of commendation,) where he remained three days before he appeared before the cardinal: for so it was provided by his friends, that he should not speak with him, before a safe conduct was obtained from the emperor Maximilian. Having obtained a passport, he offered himself to the speech of the cardinal, who received him very mildly; and, according to the pope's commandment, proposed to him three things.

 

 1. That he should revoke his errors.

 

 2. That he should promise, from that time, to refrain from the same.

 

 3. That he should refrain from all things that might trouble the church.

 

 A few days after, in the presence of four of the emperor's council, a notary, and witnesses being present, Luther protested in the manner following: " I Martin Luther, an Augustine friar, protest, that I do reverence and follow the church of Rome, in all my sayings and doings, present, past, and to come; and if any thing has been, or shall be said by me to the contrary, I account it, and would have it accounted as though it had

 

never been spoken. But, because the cardinal has required, at the commandment of the pope, three things of me, 1. That I should return to the knowledge of myself; 2. That I should beware of falling into the same again; 3. That I should promise to abstain from all things which disquiet the church: I protest this day, that whatsoever I have said, seems unto me to be sound, true, and catholic; yet, for the farther proof thereof, I offer, either here, or elsewhere, publicly to give a reason of my sayings. And if this please not the legate, I am ready also in writing to answer his objections, if he have any against me: and touching these things to hear the judgment of the universities of Basil, Fribourg, and Louvain."

 

 After this, Luther being commanded to come no more in the presence of the legate, except he would _ recant, notwithstanding abode there still. Then the cardinal sent for Joannes Staupitius, vicar of the Augustines, and moved him earnestly to bring Luther to recant. Luther tarried the next day also, and nothing was said to him. He tarried, moreover, the third day, and delivered his mind in writing: in which, first, he thanked him for his civility and great kindness; confessing he had been somewhat sharp and eager against the pope's dignity, for which he promised to make amends to the bishop, and that in the pulpit, if he pleased. As touching pardons, be promised also to proceed no further, so that his adversaries likewise were bound to keep silence. But when he was pressed to retract his opinion, for that he had said nothing but what was agreeable to the firm testimonies of the Scripture, he humbly desired the determination thereof to be referred to the bishop of Rome; for nothing could be more grateful to him, than to hear the voice of the church.

 

 Who does not see by this humble submission of Luther, that, if the bishop of Rome would have been content, he had never been touched any farther by Luther But the secret purpose of God had a further work herein. Thus, while the bishop sought more than enough;- henot only missed what he gaped for,, but also lost what he had.

 

 Luther delivered this writing to the cardinal, and the third day after he was commanded out of his sight. When Luther saw that he would give no answer; yet he remained: still after that four or five days. At length, by the counsel of his friends, after he had made and set up his appeal where it might be seen and read, he departed,. thinking he had shown such dangerous obedience long enough.

 

 After Luther was gone, Cajetan wrote a sharp biting letter to duke Frederick, in which he exhorted him, that, as he tendered his own honor and safety, he would send Luther to Rome, or expel him out of his dominions; forasmuch as such a pestilence ought not by any means to be suffered.. To this letter the duke answered, "That it would be not at all honest for him to banish Lutherhis country, or to send him, to Rome, as- it was required of him to do, unless he knew just cause why he should do it: which if the- cardinal would show to him, there should lack nothing in him which it was the part of a Christian prince to-do."

 

 This done, the duke sent the cardinal's letter to Martini Luther. Luther, in his answer again to the prince, showed, him, how he came obediently to Cajetan, and what talk there was between them,. concluding thus, " Whereas the cardinal threatens- me, not to let the action fall, unless I either come myself,, or am banished your dominions; I am not so much grieved for my own sake, as that you should sustain any danger and therefore, seeing there is no country which can protect me from the malice of my adversaries, I am willing to depart hence, whithersoever it shall please the Lord to lead me, and to forsake my country: thanking GOD, who has counted me worthy to, suffer thus much for the glory of CHRIST's name."

 

 The case of Luther was now very dangerous, being brought to this strait, that he himself was ready to flee the country, and the duke was as much afraid to keep him. But the intervening Providence of God provided a remedy, by stirring up the whole university of Wittemberg; who, with a full and general consent, addressed their letters to the prince; making their humble request to him, that he, of his princely honor, would not suffer innocence, and the simplicity of truth, to be oppressed by mere violence; but that the error should first be shewed and convicted, before the party was pronounced guilty. The duke, induced by these letters, began more seriously to consider Luther's cause, and to read his works, and to hearken to his sermons. Whereby (through God's holy working,) he gained more knowledge and strength; and perceived more in Luther's quarrel than he did before. This was about the beginning of December, 1518. Luther, in the mean time, hearing they were about to pronounce against him in Rome, provided an appeal in due form of law, from the pope to the general council.

 

 In the month of June, 1519, there was a public disputation ordained at Leipsig, a city under the dominion of George, duke of Saxony, uncle to duke Frederick. This disputation first began through the means of Joannes Eckius, a friar, and Andreas Carolostadius, doctor of Wittemberg. This Eckius had impugned certain propositions of Martin Luther. Carolostadius wrote against him, in defense of Luther. On this began the disputation; and a safe conduct was granted by duke George, to all persons that should resort to the same. Thither came Martin Luther, with Philip Melancthon. Luther did not think to dispute, but only to hear what was said and done. But after a whole week had been spent in contentious and sophistisal wrangling between Eckius and Carolostadius, Luther (having liberty granted by the duke,) was provoked to dispute with Eckius: and, whether he would or no, the question began to be propounded touching the supremacy of the bishop of Rome; which supremacy Eckius contended to be founded upon God's -law. Luther, on the other side, denied not the supremacy of the bishop of Rome above other churches, neither denied the same to be universal over all churches; but only affirmed it not to be instituted by God's lave_ Upon this question the disputation continued five days.

 

 The next year, which was 152O, the doctors of Louvain, and also of Colen, condemned the books of Luther as heretical. Against whom Luther effectually defended himself, and charged them with obstinate violence. After this, within a few days, the thunderbolt of pope Leo against him flashed out of Rome, notwithstanding he had so humbly reverenced-both the person of the pope, and the authority of his see. In the same year he set out a defense of all his articles, which the pope's bull condemned.

 

 Not long after followed the coronation of the new emperor Charles V. which was in the month of October. And, after the coronation, pope Leo sent again to duke Frederick, two cardinals, his legates, who made two requests to him,. in the pope's name. First. That he would cause all Luther's books to be burned. Secondly. That he would either see the, said Luther executed, or make him sure, and send him to Rome. The duke answered, cc Forasmueh as in this affair he saw so much hatred and violence on the one part,, and no error yet proved on the other, he therefore desired, the pope's holiness, that certain learned persons,, of gravity and upright judgment,, might be assigned. to hear and determine this matter; and that his. error might first be known, beforehe were made an heretic, or his books burned. Which being done, when he should see his error, by manifest testimonies of Scripture, Luther should find no favor at his hands; otherwise he trusted, that the pope's holiness would exact no such thing of him, which he could not, with equity and honor, perform." The cardinals declaring again to the duke, that they could do no otherwise than according to the form of their prescriptaommission, tookk the books. of Luther,. and openly burnt them. Luther hearing this, called all the students of Wittemberg, and taking the pope's decrees, and the bull, lately sent down against him, in the presence of a great number of people, he openly and solemnly burnt them, on the 1Oth of December, 152O.

 

 A little before these things, the emperor had commanded a sitting of the states of the empire, at the city of Wormes, on the 6th day of January next ensuing. Upon the 6th day of March:following, the emperor, through the instigation of duke Frederick, directed his letters to Luther, signifying, " That forasmuch as he had set forth certain books, he, by the advice of his peers and princes, had appointed to have the cause brought before him, in his own hearing; and therefore he granted him license to come, and return home again. And that he might safely do so, he promised him, in the name of the whole empire, his passport and safe conduct. Wherefore he willed him to be there present the 21st day after the receipt thereof."

 

 In the year 1521, about 17 days after Easter, Martin Luther came to Wormes. He was brought to the knights of Rhodes Place, where he was lodged, well entertained, and visited by many earls, barons, knights, gentlemen, priests, and commons, who frequented his lodgings till night. Many had persuaded him not to venture himself. But he answered, " As touching me, since I am sent for, I am resolved, and certainly determined, to enter Wormes, in the name of our Lord JESUS CHRIST; yea, although there were so many devils to resist me, as there are tiles to cover the houses in Wormes. "

 

 The fourth day after, a gentleman, named Ulrick, of Pappenheim, lieutenant-general of the men at arms of the empire, was commanded by the emperor to repair to Luther before dinner, and to enjoin him to appear before his imperial majesty, the princes, electors, dukes, and other estates of the empire, at four o'clock in the afternoon, to know the cause of his being sent for. After Four o'clock, Ulrick, of Pappenheim, and Caspar Sturm, the emperor's herald (who conducted Luther from Wittemberg to Wormes,) came for him, and accompanied him through the gardens of the knights of Rhodes Place, to the earl Palatine's palace: and lest the people that thronged in should molest him, he was led by secret stairs to the place where he was appointed to have audience.- Yet many violently rushed in; and many ascended the galleries, because they desired to see Luther.

 

 Standing thus before the emperor, the electors, dukes, earls, and all the estates of the empire, he was first advertised by Ulrick, of Pappenheim, to keep silence, till he was required to speak. Then John Eckius, who was general official to the bishop of Triers, with a loud voice, first in Latin, then in German, according to the emperor's command, spoke thus: "Martin Luther, the sacred and invincible imperial majesty has enjoined, by the consent of all the estates of the holy empire, that you should appear before the throne of his majesty, to the end I might demand of thee these two points:

 

 First. "Whether you confessest these books here, and which are in all places dispersed, entitled with thy name, are thine

 

 Secondly. "Whether you wilt recant them, and all that is contained in them, or stand to what you have written"

 

 Before Luther answered, Mr. Jerome Schurfi, a lawyer of Wittemberg, required that the titles of the books should be read. After which Luther answered thus, in Latin and German: "Two things are proposed to me by the imperial majesty: First, Whether I will avouch for mine all those books that bear my name. Secondly, Whether I will maintain or revoke any thing that I have hitherto devised and published. Whereunto I answer briefly: To the first; I can do no other than own those books to be mine which were now named, and certainly I will never deny any clause thereof. To the second; to declare, whether I will wholly defend, or call back any thing comprised in them: forasmuch as there be questions of faith, and the salvation of the soul, (and this concerneth the -word of GOD, which is the greatest and most excellent matter that can be in heaven or earth, and which we’ought evermore to reverence,) this might be accounted rashness, if I should pronounce any thing, before I were better advised; considering I might recite something less than the matter importeth, or more than the truth requires. For this cause I humbly beseech the imperial majesty, to grant me liberty to deliberate; so that I may answer without prejudice of the word of GOD, and peril of my own soul."

 

Whereupon the princes began to deliberate. This done, Eckius said, " Mr. Luther, you have sufficiently understood by the emperor's commandment, the cause of your appearing here, and therefore do not deserve any further respite; yet.the emperor's majesty, of his mere clemency, grants you one day; so that to-morrow, at this hour, you shall repair to give your answer." Luther was then led to his lodging by the herald. As he was going in the way to the emperor, and when he was in the.assembly, he was exhorted to be of good courage, and not to fear them that can kill the body, but not the soul; but rather to dread him that -is able to send both body and soul to everlasting fire.

 

 The next day, after four o'clock, the herald came and brought Luther from his lodging to the emperor's court, where he abode till six; being environed with a great number of people, and almost smothered with the throng that was there. Afterward, when the princes were set, and Luther entered, Eckius began to speak in this manner. “Mr. Luther, yesterday, at this hour, the emperor's majesty assigned thee to be here, for that you didst affirm those books that we named yesterday to be thine. Further, to the interrogation, whether you wouldst approve all that is contained in them, you didst require time for deliberation, which was granted, and is now expired. Answer now to the emperor's demand: wilt

 

you maintain all thy books, which you have acknowledged, or revoke any part of them, and submit thyself"

 

 Martin Luther said, " Most magnificent emperor, and you most noble princes, and my most gentle lords, I appear before you here, at the hour prescribed, yielding the obedience which I owe; humbly beseeching, for God's mercy, your most renowned majesty, and your graces and honors, and that ye will favorably hear this cause, which is the cause of justice and truth. And if by ignorance I have not observed the ceremonies of the court; fit may please you to pardon me, as one that has frequented cloisters, and not courts. And first, as touching myself, I can affirm no other thing but this; that I have taught, in simplicity of mind, that which I thought to tend to God's glory, and the salvation of men's souls. Now as concerning these two articles, I have answered to the first, that these books are mine; unless it has since happened, by some fraudulent misdealing of mine enemies, there be any thing foisted into them. For I acknowledge nothing, but what I have written; and what I have written I will not deny.

 

 " As to the second article, I beseech your most excellent majesty, and your graces, to vouchsafe to hear me. All my books are not of one sort. There be some, in which I have so simply declared and opened the religion of Christian faith, and of good works, that my very enemies confess them to be profitable, and worthy to be read of all Christians. And truly the pope's bull (how cruel soever it be,) judges certain of my books inculpable. There is another sort of my books, which contain invectives against the papacy, and others of the pope's retinue, who have corrupted the whole state of Christianity with their perfidious doctrine, and. pernicious examples. Neither can any deny this (whereto universal experience and common complaint of all bear witness,) that the consciences of men are most miserably vexed, and tormented by the pope's laws and doctrines of men.

 

 Also that the goods and substance of Christian people are devoured, especially in this noble country of Germany, without all measure, by incredible tyranny. If then I revoke these, I add more force to their tyranny. By this my retractation, their insolent kingdom will be more confirmed and established; especially if this be reported, that I Luther have done this, by the authority of your most excellent majesty, and the sacred Roman empire. O Lord, what a cover shall I be then to cloak their naughtiness and tyranny.

 

 " The third sort of my books are such as I have written against private persons; such as labor to maintain the Romish tyranny, and to deface the true doctrine and religion which I have taught and professed. As touching these, I confess I have been more vehement than my religion and profession required. Yet these I cannot call back without mischief. For by this recantation it will come to pass that tyranny and impiety shall reign more violently and ragingly than before. Nevertheless, for that I am a man, I can no otherwise defend my books, than did my Lord JESUS CHRIST defend his doctrine. who being examined before Annas, said,.1 If I have spoken evil, bear witness of the evil.' Therefore I require, for God's mercy, your most excellent majesty, your graces and lordships, or whatsoever he be, of high or low degree, here to prove my errors, and confute me by the Scriptures, and I will be most ready to revoke any manner of error; yea, and will be the first that shall consume mine own books.

 

 " I have well weighed the divisions and dissensions which have risen throughout the whole world by reason of my doctrine. Concerning which division, what other men judge I know not; as touching myself, I conceive no greater pleasure, than when I behold discords and dissensions stirred up for the word of God; for such is the course and proceeding of the gospel: Jesus CHRIST says, I I came not to send peace, but a sword. I came to set a man at variance with his father.' And thus I humbly commend me to your most excellent majesty, and your honorable lordships, beseeching you that I may not incur your displeasures, neither be despised of you, through the pursuit of my adversaries. I have spoken."

 

Upon these words, Eckius, the emperor's prolocutor, with a stern countenance, said, " That Luther had not answered to any purpose; and therefore they required of him a plain answer, whether he would revoke or no" Then says Luther, " Considering your sovereign majesty, and your honors require a plain answer; this I say, as resolutely as I can, that if I be not convinced by testimonies of the Scriptures; and by reason, (for I believe not the pope, neither his general councils,) my conscience is so bound in the word of GOD, that I will not, I may not, revoke any thing; considering it is not lawful to do any thing against conscience. Here I stand. I can do no otherwise. God help me."

 

 The princes consulted together upon this answer. And when they had diligently examined it, the prolocutor began thus: u Martin, you have answered more immodestly than became thy person, and also little to the purpose. If it should be allowed every one that gainsayeth the determination of the church and councils, to be convinced by the Scriptures, we shall have nothing certain and established in CHRISTendom. Wherefore the emperor's majesty requires of thee a simple answer, either negative or affirmative, whether you intendest to defend all thy works, or no" Then Luther, turning to the emperor and the nobles, besought them not to force him to yield against his conscience, confirmed by the holy Scriptures, without manifest arguments alleged to the contrary by his adversaries.

 

 Night approaching, the lords arose and departed. And after Luther had taken his leave of the emperor, divers Spaniards scorned and scoffed him as he was going to his lodging; hollowing and whooping after him a long while. Upon the Friday following, when the princes, electors, and other estates were assembled, the emperor sent them the following letter: cc Our predecessors were obedient to the Romish church, which Martin Luther impugneth. And, therefore, inasmuch as he will not recall his errors, we cannot, without great infamy, degenerate from the examples of our ancestors, but will maintain the ancient faith, and the see of Rome. And further, we are resolved to pursue Martin Luther and his adherents, by excommunication, and by all other means to extinguish his doctrine. Nevertheless, we will not violate our faith, but mean to give order for his safe return to the place from whence he came."

 

 The princes, electors, and other estates of the empire, sat and consulted about this sentence, on Friday all the afternoon, and Saturday the whole day; so that Luther had yet no answer of the emperor. During this time, divers princes, earls, barons, knights, gentlemen, priests, monks, with others of the common sort, visited him. All these were present at all hours in the emperor's court, and could not be satisfied with the sight of him. Also there were bills set up, some against Luther, some for him. Notwithstanding, many supposed that this was done by his enemies, that thereby occasion might be offered to infringe the safe conduct given him. Which the Roman ambassadors with all diligence endeavored to bring to pass.

 

 The Monday following, before supper, the archbishop of Triers advertised Luther, that on Wednesday next he should appear before him. The morrow after St. George's day, Luther, obeying the archbishop's command, entered his palace, being accompanied with his chaplain, and one of the emperor's heralds, and such as came in his company out of Saxony to Wormes, with other friends. Then Dr.Vaeus, the marquis of Baden's chaplain, began to declare, in the presence of the archbishop of Triers, Joachin, marquis of Brandenburg, George, duke of Saxony, the bishops of Augsburg and Brandenburg, the earl George, and others, that Luther was not called to be conferred with, or to disputation, but only that the princes had procured license of the emperor's majesty to exhort Luther brotherly. He then made a long speech to him; in the conclusion of which he said, " If he would abide in his purpose, the emperor would banish him from the empire; persuading him deliberately to ponder these things." Luther said, " He was ready to spend life and blood, so he were not compelled to revoke the manifest word of God; for in defense thereof we ought rather to obey God than men. He meekly besought them not to urge his conscience, captived in the bands of the word of GOD, to deny that word. And thus he commended his cause and himself to them, and specially to the emperor's majesty, requiring their favor, that he might not be compelled to do any thing against his conscience: in all other cases he would submit himself with all kind of obedience and due subjection." And so the assembly broke up, and the princes retired to the emperor's court.

 

 About evening, the archbishop of Triers advertised Luther, that the emperor's promise made unto him was prolonged two days; and in the mean season he would confer with him, and for that cause he would send Peutinger and Voeus the morrow after to him, and he himself would also talk with him.

 

 On Friday, which was St. Mark's day, Peutinger and Dr.Vaeus strove, in the forenoon, to persuade Luther, absolutely to submit his writings to the judgment of the emperor and empire. He answered, " He would submit to any thing they would have, so it were grounded upon the authority of holy Scripture, otherwise he would not consent." When they urged him more vehemently, he answered, " We ought to yield no more to the judgment of men, than the word of God permits." So they departed, and said they would return after dinner. Accordingly they returned, and exhorted him as before; but in vain. They desired him, that at least he would submit his writings to the judgment of the next general council.

 

Luther agreed thereunto, but with this condition, that they themselves should present the articles collected out of his books to be submitted to the council, in such a manner as should be authorised by the Scripture. They then departed, and reported to the archbishop of Triers, that he had promised to submit his writings to the next council, and in the mean time to be silent. But Luther never thought of this; neither could he be induced, with admonitions, nor menaces, to deny or submit his books to the judgments of men,, unless they could prove by sacred Scripture, and apparent reasons, that they contained what was contrary to the truth.

 

 Then the archbishop sent for Luther, and conferred with him very gently, first removing such as were present, as well of the one side as of the other. In this conference Luther concealed nothing from the archbishop; affirming, that it was dangerous to submit a matter of so great importance to them, who, after they had called him under safe conduct, had condemned his opinion, and approved the pope's bull. The archbishop, bidding a friend of his draw nigh, required Luther to declare what remedy might be for this. He answered, " That there was no better remedy than such as Gamaliel alleged: ` If this counsel, or this work, proceed of men, it shall come to nought; but if it be of GOD, ye cannot destroy it.' And so he desired that the emperor might write to the pope, that he knew certainly if this proceeded not of GOD, it would be abolished within three, yea within two years." The archbishop, seeing Luther would in no wise give over the word of God to the judgment of men, gently bid him farewell; who prayed the archbishop to entreat the emperor to grant him leave to depart. He answered, " He would take order for him, and speedily advertise him of the emperor's pleasure."

 

 Within a short while after, John Eckius, in the presence of the emperor's secretary, said unto Luther, by the commandment of the emperor, " That since he had been admonished of the imperial majesty, the electors, princes, and estates of the empire; and notwithstanding he would not return to unity and concord, it remained that the emperor, as advocate of the catholic faith, should proceed further: but it was the emperor's order, that he should, within 21 days, return boldly, under safe conduct, to the place whence he came; so that in the mean while he raised no commotion among the people, either by conversation or preaching." Luther, hearing this, answered, " Even as it has pleased GOD, so is it come to pass. The name of the Lord be blessed." He said furtiler, " He most humbly thanked the emperor's majesty, and all the princes and states of the empire, that they had given him gracious audience, and granted him safe conduct to come and return." Finally he said, " He desired nothing of them, but a reformation, according to God's word, which he would constantly confess to the end: humbly recommending himself to the emperor's majesty, and to all the princes and other states of the sacred empire."

 

 The morrow after, which was April 26, after he had taken leave of his friends, at ten o'clock he departed from Wormes, accompanied with such as came thither with him. The emperor's herald overtook him at Oppenheim, being commanded of the emperor to conduct him safely home. He had one and twenty days allowed for his return. In the mean space he wrote to the emperor, and other nobles of the empire, repeating briefly to them the whole action, desiring of them their favor, which as he had always stood in need of; so now he most earnestly craved, especially in this, that his cause, which was not his, but the cause of the whole catholic church, might be heard with equity, and decided by the authority of holy Scripture: signifying, moreover, that whensoever they should please to send for him, he would be ready to appear at their command, at any time or place, upon their promise of safety. Not long after this, the emperor, to purchase favor with the pope, directed a solemn writ of outlawry against Luther, and all them that took his part; commanding the said Luther, wheresoever he might be found, to be apprehended, and his books burned.

 

 Duke Frederick, to give some place to the emperor's proclamation, conveyed Luther a little out of sight, by the help of certain noblemen, whom he well knew to be faithful and trusty unto him. Luther being there out of company, wrote divers epistles and books; among which he dedicated one to the Augustine friars, of abolishing the mass. Frederick, fearing that would breed some great stir or tumult, caused the judgment of the whole University of Wittemberg to be asked. By whom it was answered, " That he should do well to command the use of the mass to be abrogated throughout his dominion. And though it could not be done without tumult, yet, the course of true doctrine should not be stayed for the multitude. Neither ought such disturbance to be imputed to the doctrine taught, but to the adversaries who wickedly kick against the truth, whereof CHRIST also giveth us warning before. For fear of such tumults, therefore, we ought not to cease from that which we know is right; but constantly go forward in defense of God's truth, howsoever the world rage against it."

 

 While Luther absented himself from Wittemberg, Andreas Carolostadius proceeding more roughly, stirred up the people to throw down images in the churches, besides other things more. For which cause Luther, returning again into the city, reproved the rashness of Carolostadius,

 

declaring that their proceedings herein were not orderly; but that pictures and images ought first to be thrown out of the hearts and consciences of men; and that the people ought first to be taught, that we are saved only by faith; and that images serve to no purpose: this done, and the people well instructed, there was no danger in images, but they would fall of their own accord. Not (said he) as though I would maintain images to stand', or to be suffered; but this ought to be done by the magistrate, and not by force.

 

 They who write the lives of saints, use to set forth such miracles as be wrought for them by God;, whereof there is plenty in M. Luther. And indeed what a miracle was this, for one man, a poor friar, creeping out of a blind cloister, to be set up against the pope, the universal bishop; to withstand all his cardinals; yea, to sustain the malice and hatred almost of the whole world; and to work that against the pope, cardinals, and church of Rome, which no king nor emperor could ever do; yea, durst never attempt, nor all the learned men before him could ever compass. Which miraculous work of GOD, I recount nothing inferior to the miracle of David overthrowing Goliah. For Martin Luther to stand against the pope was a great miracle; to prevail against him a greater; to die untouched may seem the greatest of all; especially having so many enemies as he had. Neither is it any thing less miraculous, what manifold dangers he escaped: as when a certain Jew was appointed to destroy him by poison; yet it was the will of GOD, that Luther had warning thereof before, and the face of the Jew sent to him by picture, whereby he knew him, and avoided the peril. Another time, as he was sitting in a certain place upon a stool, there was a stone in the vault over his head where he sat; which being miraculously staid so long as he was sitting, immediately fell upon the place where he sat, as soon as he arose; which would have crushed him all in pieces if it had lighted upon him.

 

 His prayers were so ardent unto CHRIST, that (as Men lancthon writes,) they which were under his window, where he stood praying, might see his tears fall down. Again, he prayed with such power, that, (as himself testifies,) he had obtained of the Lord, that so long as he lived the pope should not prevail in his country. Luther lived till the 63d year of his age, writing and preaching about 29 years.

 

 On the 17th day of February, 1546, Dr. Martin Luther sickened, a little before supper, of his accustomed malady, viz. the oppression of humors in the orifice of the stomach. After supper he retired into a chamber, and rested on his bed two hours; all which time his pains increased. And, as Dr. Jonas was lying in his chamber, Luther awoke, and prayed him to rise, and call up Ambrose, his children's schoolmaster, to make him a fire in another chamber. Into which when he was just now entered, Albert, earl of Mansfield, with his wife, and divers others, at that instant came into his chamber; Feeling his fatal hour approach, before nine o'clock in the morning, Feb. 18, he commended himself to God with this devout prayer: "My heavenly Father, eternal and merciful GOD, you have manifested thy dear Son, our Lord JESUS CHRIST, unto me. I have taught him, I have known him, I love him as my life, my health, and my redemption; whom the wicked have persecuted, maligned, and afflicted. Draw my soul to thee." After this he said thrice, " I commend my spirit into thy hands you have redeemed me, O God of truth. I God so loved the world, that he gave his only Son, that all those that believe in him should have life everlasting.' " Soon after he was called to God.

 

THE MARTYRDOM

 

OF

 

HENRY VOES & JOHN ESCH.

 

 IN the year of our Lord, 1523, two young men were burnt at Brussels, the one named Henry Voes, being of the age of 24 years; and the other, John Esch, who before had been of the order of Augustine Friars. They were degraded the first day of July, at the suit of ~thz; pope's inquisitor, and the divines of Louvain. Their examiners demanded of them, what they believed Thcy said, The books of the Old Testament and the New, wherein were contained the, articles of the creed. Then they were asked, Whether they believed the decrees of the councils and of the fathers They said, They believed such as were consonant with the Scripture. When they constantly persisted in this, they were condemned to be burned. Then they began to give thanks to God; who had delivered them, through his great goodness, from that false and abominable priesthood.

 

As they were led to the place of execution, they went joyfully and merrily, making continual protestation that. they died for the doctrine of the gospel, as true Christians, believing and following the holy church of the Son of God; saying also, that it was the day which they had long desired. After they were come to the place, and were stripped of their garments, they tarried a great space in their shirts, and joyfully embraced the stake; patiently enduring whatsoever was done unto them; praising God with Te Deum laudamus, and singing psalms, and rehearsing the creed, in testimony of their faith. A certain doctor, beholding it,, said unto Henry, that he should take heed how he so- foolishly glorified himself.. To whom he answered, " God forbid that I should glory in any thing, but only in the cross of my Lord JESUS CHRIST." Another counselled him to have God before his eyes. Unto whom to answered, "I trust that I carry him in my heart." One of them, seeing that fire was kindled at his feet, said, " Methinks ye strew roses under my feet." Finally, the smoke and the flame, mounting up to their faces, choked them.

 

THE MARTYRDOM

 

OF

 

HENRY SUTPHEN.

 

 SOON after the burning of Henry Voes and John Esch, at Brussels, Henry Sutphen, a monk, who had been before with Martin Luther, came to Antwerp, and was excluded from thence for the gospel's sake. He, coming to Brc. men, not with an intent to preach, but in his way to V'ittemberg, was there required by certain citizens to’make one or two brief exhortations. Whereunto, through the earnest love and zeal that was in him, he was easily persuaded. He made his first sermon to the people, the Sunday before St. Martin's day. When they heard him preach the word of God so sincerely, they desired him to preach again; and were so in love with his doctrine, that the whole parish required him to tarry amongst them to preach the gospel. When the canons, monks; and priests heard it, they went to the senate, desiring that such an heretic might be banished the town. The senate sent for the wardens and head men of the parish, and declared to them the complaint of the canons. The citizens answered, That they knew none other, but that they had procured a learned and honest man to preach the they of God to them. Notwithstanding, if any man could bring witness he had taught any thing which -- either savored of heresy, or was repugnant to the word of GOD, they were ready to put him away; adding, Coil forbid, that we should maintain an heretic. But if the canons cannot show that he has taught any error or heresy, but are only set maliciously to drive him away we cannot (said they) by any means stiffer the same. Whereupon they desired the senate, that they would not require it of them.

 

 The senate commanded this answer to be declared to the canons. Then they saw they could prevail nothing with their words, they went straight unto the archbishop to certify him,. that the citizens of Bremen were become heretics. The. bishop straightway sent two of his council to Bremen, requiring that Henry Sutphen should be sent unto him without delay. When they were demanded, why they would have him sent, they answered, " Because he preached against the holy church." The senators answered, " That forasmuch as he had not been convicted for an heretic, and that no man had declared any erroneous or heretical article that he taught, they could by no means obtain of the citizens that he should be carried away."

 

 When the bishop saw his enterprize frustrated, he attempted another way. he decreed a provincial council, not to be holden at Bremen, as it was accustomed, but at Bucstade, which place he thought most meet for the purpose. To this council were called the prelates and learned men of the diocese; to which Henry also was called, notwithstanding they had already decreed to proceed against him, as against a manifest heretic. Wherefore the rulers of the city detained him at home, suspecting the malice of the council. Then Henry gathered the sum of his doctrine- into a few articles, and sent it with his letters to the archbishop;. pleading his innocency, and offering, if he were convicted of any error by the testimony of Scripture, to recant the same: notwithstanding earnestly requiring that his errors might be convicted by the Holy Scriptures, by the testimony whereof he bad hitherto approved his. doctrine. But this tool, no place amongst the anointed prelates. What their judgment was,

 

tray be well understood, in that shortly after they set the bull of pope Leo 10: and decree of the emperor made at Wormes, upon the church-porch. Whereupon Henry proceeded daily in preaching the gospel, adding always this protestation, " That he was ready to give an account

 

of his faith and doctrine to every man that should require the same." In the mean time the Catholics could not be idle, but sent their chaplains to every sermon to trap him in his words. But GOD, whose footpaths are the midst of the floods, would have his marvelous power to be seen

 

in them; for he converted many of them. Insomuch that, the greater part of those that were sent, openly witnessed iris doctrine to be the truth of GOD, against which no man could contend, and such as they had not heard in all their lives before. Yet the canons and monks were so;gardened and blinded, that they became the worse for these admonitions.

 

 In the year 1524, Henry was sent for by letters from 'Nicholas Boy, parish-priest, and other faithful Christians of the parish of Meldorph, a town in Diethmar, to preach the gospel to them. Having prepared all things, the 22d day of October he took his journey, and came to Meldorph, where he was gladly received by the parish-priest and others. although he had not yet preached, the devil and his members began to fret. Above all others, one Augustine Tornborch, prior of the Black friars, went out, of Land unto J. Swicken, his companion, and commissary to the official of Hamburg, to consult what was to be done. It was decree([ by them, above all things, to withstand the beginnings; therefore that he should not preach. For if, by any means, the people should hear him, they [;new that it would be but a folly to resist, remembering what had happened before in Bremen. This being determine(], the prior went the next clay, early in the morning, to Heyda, to speak with the forty-eight presidents of the country. He complained to them, that a nionk, a seditious fellow, was come from Bremen, who would seduce all the people of Diethnar, as he had done the Bremers; moreover, Gunter, the chancellor of the country, assisted this prior.

 

 The prior obtained letters from the presidents to the parish-priest, commanding him, under a great penalty, that he should put the monk out of his house, and cause him to depart without preaching. With these letters he came to Meldorph, and delivered them over-night to the parish-priest; trusting, that by their command, Henry would be hindered from preaching. When the parishpriest had read the letters, he marvelled not a little; because it was never heard of before, that the presidents should meddle with ecclesiastical matters; and it had of long time been used, that the management thereof should be in the hands of the parish-priest; and long before, it was decreed, by the whole province, that in every church the parish-priest should have free liberty to receive or put put the preacher. The parish-priest delivered these letters to Henry; which when he had diligently looked over, he answered, cc That since he was come, being sent for by the whole congregation, to preach the Gospel of CHRIST, he would fulfil that vocation, because he ought rather to obey the word of God than man. And that if it pleased GOD, that he should lose his life in Diethmar, there was as near a way to heaven from thence as from any other. place; for that he doubted nothing at all, but that at last he must suffer for the Gospel's sake." The next day he went up into the pulpit,- and expounded the Gospel of the day. After the sermon was done, the whole congregation. being called together, the prior delivered the letters that were sent by the presidents, the tenor whereof was this, " That they should be fined a thousand guilders if they suffered the monk to preach." When they heard these letters read, they were much moved, because they were charged contrary to the custom of the country; forasmuch as the parish-priest had always had authority, according to his discretion, to choose or put away the -preacher: and all determined with one voice to keep Henry for their preacher, and to defend him.

 

 The next day the citizens of Meldorph sent messengers unto Heyda, offering to answer in all cases, before all men, for their preacher. The parish-priest also wrote letters to the presidents, wherein he pleaded, that it was never his mind, nor the intent of Henry Sutphen to move sedition, but only sincerely to preach the word of God; -earnestly desiring them not to give credit to the monks, who being blinded with hatred and avarice, had fully determined to oppress the truth. He added, moreover, that it was agai;rst all reason, that a man should be condemned before the truth was tried, and his cause declared.

 

 With this answer the messengers returned to Meldorph with great joy and gladness, conceiving a sure hope that the matter would now rest. When the prior perceived that his enterprise had no good success, he went up to the monks, Franciscans and Minors, for counsel.. These straightway sent for certain of the rulers, which had the authority, and especially Peter Hannus, Peter Swine, and Nicholas Roden; to whom they declared what an heretic monk had preached,,and how he had gotten the favor of all the simple. people; and that if they did not speedily withstand him,, the honor of our lady and all saints, together with the two abbeys, in a little time would come to decay.

 

Peter Swine answered, " That they had written before to the parish-priest and to Henry what was best to be done; notwithstanding, if they thought good, they would write again." " No," said the prior, " this must be attempted another way; for if you write to the heretic, he will answer you again. And it is to be feared lest the,contagion of his heresy also infect you: for if' you give him leave to speak, there is no hope that you shall, overcome him." Wherefore they determined to take Henry by night, before the people should know it, or come to 13is defense. This device pleased all men, but especially the Franciscan friars. Peter Hannus, the prior's chief friend, willing to get the chief praise, associated to him certain rulers of the town adjoining. All these assembled together in the house of Mr. Gunter, where also the chancellor was consulting together with them. They concluded, the next day after the conception of our lady, to meet at Henning, which is five miles from Meldorph, with a great band of husbandmen. Having thus determined,. they placed scouts every where, that so no news might come to Meldorph; commanding, that as soon as it began to grow dark, they should all gather together. There assembled above 5OO men of the country, unto whom they declared the cause of their assembly, and also instructed them what was to be done; for before, no man, but only- the presidents, knew the cause of the assembly. When the husbandmen understood it, they would have returned back again, refusing such an horrible deed. But the presidents, with most bitter threats, kept them in obedience; and to make them the more courageous, they gave them three barrels of Hamborough beer to drink.

 

 About midnight they came armed to Meldorph. The monks prepared torches for them, that Henry might. not slip away in the dark. They burst into the house of the parish-priest, with great violence, breaking and spoiling all things. Then they violently fell upon the priest himself, and with great noise cried out, " Kill the thief! kill the thief!" Sonic of them took him by the hair of the head, and pulled him out into the dirt, forcing him to go with them as a prisoner. Others cried out, that the priest was not to be meddled with, for they had no commission to take him. They then, with great rage and fury, ran upon Henry, and drawing him naked out of his bed, bound his hands fast behind him, and drew him bound to And fro so long, that Peter Hannus, who otherwise was a cruel persecutor, desired them to let him -alone; for that without doubt he would follow of his own accord. Then they committed the guiding of him to John Balco. When he was brought to Hemmingsted, they asked him, for what intent he came to Diethmar To whom he gently declared the cause of his coming. But they all in a rage cried out, " Away with hiii, away with him; for if we hear him talk, it is to be feared he will make us also heretics." Then he, being weary and faint, desired to be set on horseback, for his feet were all cut and hurt with the ice. When they heard him say so, they mocked, saying, " Must we hire an horse for an heretic He shall go on foot, whether he will or not." First they carried him naked to Heyda: Afterward they brought him to the house of one Calden, and were for binding him there with chains in the stocks; but the master of the house taking compassion upon him, would not,suffer it to be done. Wherefore he was carried away to a priest's house, and shut up in a cupboard by the rude people, who mocked And scorned him all the night. Here Mr. Gunter came to him, and asked him, whether he had rather be sent to the bishop of firemen, or receive his punishment in Diethmar To whom Henry answered, " If I have preached any thing contrary to God's word, it is in their hands to punish me." Gunter answered, " Hark, I pray you, good friends; hark! he desireth to -suffer in Diethmar."

 

 The common people continued all the night in imr.oderate drinking; and in the morning, about eight o'clock, they gathered together in the market-place, to consult what they should do. The people cried out, " Burn him, burn him! to the fire with the heretic! without doubt, if we do so, we shall obtain the praise both of God and man." Then they commanded the crier to proclaim, that every man that was at the taking of him should be ready in armour to bring him forth to the fire. Among all other, the Franciscan friars were present, encouraging the people, saying, 11 Now you go the right way to work." There they bound Henry's hands, feet, and neck, and with a great noise brought him forth to the fire. As he was passing by, a certain woman standing at her door, beholding that pitiful sight, wept abundantly. Henry turning himself, said to her, " I pray you weep not for me." When he calve to the fire, for very weakness, he sat down upon the ground. One of the presidents who was present, named May, being bribed thereto, pronounced this sentence upon him: " Forasmuch as this thief has wickedly preached against the worship of our blessed lady, I condemn him to be burned and consumed with fire."

 

 Henry, lifting up his hands towards heaven, said, " O Lord, forgive them, for they know not what they do! Thy name, O Almighty GOD, is holy!" In the mean time a certain woman, the wife of one Jungar, sister of Peter Hannus, offered herself to suffer a thousand stripes, and to give them much money, if they would keep him in prison till he might plead his cause before the whole convocation of the country. When they heard these words, they grew more outrageous, and threw the woman down uu ler feet, and trod upon her, and beat Henry unmercifully. One of them struck him behind on the head with a sharp dagger. John Holms, of tlp, new church, struck him faith a mace. Others thrust him in the back and in the arms. And this was not done once or twice, but as often as he began to speak, Mr. Gunter cried out, " Go to it boldly, good fellows; truly God is with us."

 

 After this, he brought a Franciscan friar to Henr, that he should be confessed. Henry asked him, " My brother, when have I done you any injury, either by word or deed" " Never," said the friar. " What should I then confess to you," said he, " that you think you might forgive me" The friar being moved at these words, departed. The fire, as often as it was kindled, would not burn. Notwithstanding, they satisfied their minds upon him, striking and pricking him with all kinds of weapons. Henry stood all this time in his shirt before all the people. At last they got a great ladder, bound him bard thereto; and when he began to pray, one struck him in the face with his fist, saying, “You shall first be burnt, and afterward pray and prate as much as you wilt." Then another treading upon his breast, bound his neck so hard to a step of the ladder, that the blood gushed out of his mouth and nose. After he was bound to the ladder, he was set upright. Then one set his halbert for the ladder to lean against; but the ladder slipping away, the halbert struck him through the body. Then they cast this good man, ladder and all, upon a wood, which tumbled down light upon one side. They, John Holms ran up to him, and struck him with a mace upon the breast till he stirred no more. Afterward they roasted him upon the coals; for the wood, as often as it was set on fire, would not burn out. And thus this godly preacher finished his martyrdom.

 

THE MARTYRDOM OF GEORGE CARPENTER.

 

 THE 8th day of February, in the year 1527, there happened a rare example in the town of Munchen in Bavaria, on the death of George Carpenter, of Emering. When he came before the council, his offences were read, contained in four articles:

 

 I. That he did not believe, a priest could forgive a man's sins.

 

 II. That he (lid not believe, a man could call God out of heaven.

 

 III. That he did not believe, God was in the bread on the altar, but that it was the bread of the Lord.

 

 IV. That he did not believe, that the water itself in baptism does give grace.

 

 Which four articles he utterly refused to recant. Then there came a certain schoolmaster to him, saying, " My friend, dost you not fear the death which you must suffer If you Overt let go, wouldest you return to thy wife and children Revoke your former opinion, and you shall be set at liberty."' Whereunto George answered, fly wife and children are so dear unto me, that they cannot be bought from me, for all the riches and possescions of the duke of Bavaria; but for the love of my Lord God I will willingly forsake them." When he was led to the place of execution, the schoolmaster spoke to l im again, saying, " Good George, believe in the sacranient of the altar; do not affirm it to be only a sign." Whereunto he answered, " I believe this sacrament to be a sign of the body of JESUS CHRIST offered upon the cross for us."

 

 After this, one Mr. Conrade Scheter, vicar of the cathedral church, came unto him, saying, " George, if you wilt not believe the sacrament, yet put all thy trust in GOD, and say, I trust my cause to be good and true; but if I should err, truly, I would be sorry and repent." Whereunto George answered, " God suffer me not to err, I beseech Min!" Then said the schoolmaster, " Do not put the matter to that hazard, but choose some good Christian brother, master Conrade, or some other, to whom you may reveal your heart; not to confess your_ self, but to take some godly counsel of him." He answered, " Nay, not so; for it would be too long." Then master Conrade began the Lord's prayer; and at the end of every petition Carpenter made a suitable reply, touching his faith, and expressing his readiness to suffer for CHRIST's sake. Prayer being ended, the schoolmaster said to him, " Dost you believe so truly and constantly in thy Lord and God with thy heart, as you dost cheerfully confess him with thy mouth" Hereunto he answered, " It were a hard matter for me, if I (who am ready to suffer death) should not believe that with my heart which I profess with my mouth. For I knew before, that I must suffer persecution, if I would cleave unto CHRIST." Then said Conrade, "George, dost you think it necessary after thy death, that any man should pray for thee" He answered, " So long as the soul is joined to the body, pray God for me, that be will give me grace and patience to suffer the pains of death with a true Christian faith but when the soul is separate from the body, then have I no more need of your prayers." When tile haugmn:ul was binding him to the ladder, he preached much to the people. Then he was desired by certain Christian brethren, " That as soon as he was cast into the fire, he would give some token of his faith." To whom he answered, " This shall be my token; so long as I can open my mouth, I will not cease to call upon the name of JESUS."

 

 The constancy-of this man was incredible: for his face and countenance never changed color, but he went cheerfully to the fire. " In the midst of the town, this day," says he, “I will confess my God before the whole world." When he was laid upon the ladder, the hangIaan put a bag of gunpowder about his neck; and he said, " Let it be so, in the name of the Father, and of the Son, and of the Holy Ghost." And when the two hangmen lifted him up upon the ladder, he smiled, and bade a certain Christian farewell. Then the hangman thrust him into the fire; and he with a loud voice cried out, " JESUS! JESUS!" Then the hangman turned him

 

over; and he again for a space cried, " JESUS! JESUS!"

 

And so joyfully yielded up his spirit.

 

THE MARTYRDOM

 

OF

 

GILES TILLEMAN.

 

 GILES TILLEMAN was born in Brussels, of honest parents. He was by occupation a cutler. He was so expert in his business, that he became rich and wealthy thereby. At 3O years of age, he began to receive the light of the gospel, through the reading of the Holy Scripture, and increased therein exceedingly. And as he was fervent in zeal, so was he of a humane nature, pitiful and mild, beyond all others in those parts. Whatsoever he had that necessity could spare, he gave it away to the poor. Some he refreshed with meat; some with clothing; some he helped with household stuff; to others he ministered wholesome exhortation. There was a poor lying-in woman who had no bed to he on, to whom he brought his own bed; himself being contented to he upon straw.

 

 He, being detected by a priest, was taken at Louvain, for that religion, which the pope calls heresy. His adversaries tried to reduce him to their doctrine, and to mak, him abjure. But as he was a man of sound reason, the went away many tunes with shame.

 

 Having been eight months in prison, he was, sent to Brussels to be judged: where he comforted divers who were there imprisoned; exhorting them to constancy in the truth, unto the crown which was prepared for them. At the table he waited upon them all, being contented

 

himself with a few scraps which they left. He was so ardent in his prayers, kneeling by himself in some secret place, that he seemed to forget himself. Being called many tinges to meat, he neither heard nor saw them that stood by him, till he was lifted up by the arms; and then he would speak to them as one waked out of a sweet sleep.

 

 Certain of the Grey friars were sent to him by two and two, to bring him back; but he would always desire them to depart from him, for he was at a point. When the friars at any time miscalled him, he ever held his peace but when they talked of religion, there he answered them fully by evidences of the Scripture, in such sort, that many times they would depart with wonder. He might many times have escaped, the doors being open, but he would not, for fear of bringing his keeper into danger.

 

 About the month of January, 1544, he was brought to another prison, to be constrained with torments to confess purgatory. But no force could do it. Wherefore, on January 22, he was condemned to the fire, but privily, contrary to the use of the country; for they durst riot condemn him openly, for fear of the people, he was so well beloved. When news of the sentence came to him, he gave hearty thanks to GOD, that the hour was come that he should glorify the Lord.

 

 When he was brought to the place of burning, he saw a great heap of wood piled up: he desired the greater part thereof to be taken away, and given to the poor; for a little, said he, will suffice me. Seeing a poor man coming by, who lacked shoes, he gave his shoes unto him. That is better, said he, than to have the shoes burnt, and the poor perish with cold. As he stood at the stake, the hangman was ready to strangle him before he was burnt; but he would not suffer him. " There is no need," said he, " that my pain should be mitigated; for I fear not the fire: do therefore as you art commanded." --And thus the blessed martyr, lifting up his eyes to heaven;, in the middle of the flame, died, to the great lamentation of all that stood by.

 

 About the same time, when Charles the emperor lay in Gaunt, the friars and doctors obtained that the edict made against the Lutherans, might be read openly twice a year. Upon this, a great persecution followed; so that there was no city nor town in all Flanders, wherein some were not beheaded, or condemned to perpetual prison, or had not their goods confiscated; neither was any respect had to age or sex. At Gaunt especially, there were many of the chief men, who were burned for the sake of religion.

 

 Afterward, the emperor coming to Brussels, there was terrible slaughter and persecution of God's people, in Brabant, Hennegow, and Artois; the horror and cruelty whereof is almost incredible. Two hundred men and women together, at one time, were brought out of the country round about into the city; of whom some were drowned, some buried alive, some privily made away, and others sent to perpetual imprisonment; whereby the prisons thereabout were filled with prisoners, and the hands of the hangman tired with slaughter.

 

THE MARTYRDOM OF

 

AYMOND DE LAVOY.

 

 THIS Aymond preached the gospel at St. Faith's in Anjou, in the year 1543, where he was accused by the parish-priest to have taught false doctrine. Hereupon the magistrates of Bourdeaux sent to apprehend him.

 

 He, having intelligence thereof, was desired by his friends to flee; but he would not; saying, 111 had rather never have been born than to do so. - It is the office of a good shepherd not to flee in time of peril, but rather to abide danger, lest the flock be scattered." And so, beseeching them to urge him no more to it, he told them, "That he feared not to yield up both body and soul for the truth, which he had taught;" adding, " That he was ready not only to be bound for the testimony of CHRIST, but also to die."

 

 In a little time, the summer came to Anjou, and was there. three days; during which time Aymond preached three sermons. The people flew upon the summer, to defend their preacher, and deliver him out of his hands. But Aymond desired them not to stop his martyrdom; seeing it was the will of God that be should suffer for him. Then. the consuls suffered the summer, and so Aymond was carried to Bourdeaux, where many witnesses came in against him. All their accusation was only for denying purgatory.

 

 He remained in prison about nine months with great misery, bewailing exceedingly his former life, although there was no man that could charge him outwardly with any crime. Then came down letters, whereupon the judges began to proceed to his condemnation, and he had heavier fetters put upon him, which he took for a token,of his death shortly to follow. After. that, he was examined with torments One of the head presidents came to him, and shaking him by the beard, bade hint tell, that fellows he had of his religion. To whom he answered, " I have no other fellows, but such as know and do the will of God my Father, whether they be nobles,, merchants, or husbandmen, or of what degree soever they be." He endured in these torments two or three hours, being but of a weak body, comforting himself With these words: " This body must die, but the spirit shall live: the kingdom of God abideth for ever." In the time of his being tormented he swooned. Afterward, coming to himself again, he said, " O Lord! O Lord! why has you forsaken me" To whom the president said, "Nay, wicked Lutheran, you have forsaken God." Then said Aymond, 11O Lord, I beseech thee, forgive them, they know not what they do." "See (said the president,) this caitiff, how he prays for us." Nevertheless, he was so constant in his pains, that they could not force him to utter one man's name; and he only said, "That he thought to have found more mercy with men; wherefore he prayed God that he might find mercy with him."

 

 On the Saturday following, sentence of condemnation was given against him. Then certain friars were appointed to hear his confession, whom he refused; choosing the parish priest. of St. CHRISTopher's. When he could not be suffered to have the priest, he took a certain Carmelite, bidding the rest to depart. He had long talk with him, and at last converted him to the truth.

 

 Not long after, he was brought to the place of execution, singing by the way the 114th psalm. As he passed by the place where he before had been imprisoned, he called to his fellow-prisoners, exhorting them to put their confidence in the Lord, and told them that he had spoken for them, and declared their miseries unto the president. Moreover, he thanked the keeper, and desired him to be good to his poor prisoners. He then took his leave of them, and desired them to pray for him; and giving thanks to the mistress-keeper for her kindness to him, he proceeded forward toward his execution. As he came over against the church of St. Andrew, they willed him to ask mercy of GOD, and of blessed St. Mary. " I ask mercy of GOD, (said he,) but blessed St. Mary I never offended, nor did that thing for which I should ask her mercy." From thence he went on to the church of St. Legia, preaching still as he went. Then one of the soldiers spoke to the carman, bidding him drive apace, For (said he,) we have had preaching enough. To whom Aymond said, " He that is of God heareth the Word of God." As he was passing by a certain image of our

 

Lady, great offence was taken against him, because he always called upon CHRIST JESUS only, and made no mention of her. Whereupon he lifted up his voice to GOD, praying that he would never suffer him to invoke any other, save him alone. Coming to the place where he was to suffer, he was tumbled out of the cart upon the ground, testifying to the magistrates and to the people standing by, That he died for the gospel of JESUS CHRIST. He would have spoken more, but was not suffered, for the tumult of the officers, crying, " Despatch him, despatch him; let him not speak!" Then, speaking a few words in the ear of a Carmelite, whom he had converted, he was bid to step up to the stage. Then the people began to give a little audience, he said, 11O Lord, make haste to help me. Tarry not; do not despise the work of thy hands.-And you, my brethren, that are students and scholars, I exhort you to study and learn the gospel; for the word of God abideth for ever. Labor to know the will of GOD, and fear not them that kill the body, but have no power upon your souls. My flesh fighteth marvelously against the Spirit, but I shall shortly cast it away. My good masters, I beseech ye, pray for me. O Lord my GOD, into thy hands I commend my spirit." As he was repeating the same, the hangman took and haled him upon the steps in such a manner that he strangled him. And thus that blessed saint gave up his life. His body was afterward burned.