PAPAL PERSECUTIONS (3)

The persecutions occasioned by the revocation of the edict of Nantes, took place under Louis XIV. This edict was made by Henry the Great of France in 1598, and secured to the protestants an equal right in every respect, whether civil or religious, with the other subjects of the realm. All those privileges Louis the XIII. confirmed to the protestants by another statute, called the edict of Nismes, and kept them inviolably to the end of his reign.

On the accession of Louis XIV. the kingdom was almost ruined by civil wars. At this critical juncture, the protestants, heedless of our Lord's admonition, "They that take the sword, shall perish with the sword," took such an active part in favour of the king, that he was constrained to acknowledge himself indebted to their arms for his establishment on the throne. Instead of cherishing and rewarding that party who had fought for him, he reasoned, that the same power which had protected could overturn him, and, listening to the popish machinations, he began to issue out proscriptions and restrictions, indicative of his final determination. Rochelle was presently fettered with an incredible number of denunciations. Montaban and Millau were sacked by soldiers. Popish commissioners were appointed to preside over the affairs of the protestants, and there was no appeal from their ordinance, except to the king's council. This struck at the root of their civil and religious exercises, and prevented them, being protestants, from suing a catholic in any court of law. This was followed by another injunction, to make an inquiry in all parishes into whatever the protestants had said or done for twenty years past. This filled the prisons with innocent victims, and condemned others to the galleys or banishment. Protestants were expelled from all offices, trades, privileges and employs; thereby depriving them of the means of getting their bread: and they proceeded to such excess in their brutality, that they would not suffer even the midwives to officiate, but compelled their women to submit themselves in that crisis of nature to their enemies, the brutal catholics. Their children were taken from them to be educated by the catholics, and at seven years made to embrace popery. The reformed were prohibited from relieving their own sick or poor, from all private worship, and divine service was to be performed in the presence of a popish priest. To prevent the unfortunate victims from leaving the kingdom, all the passages on the frontiers were strictly guarded; yet, by the good hand of God, about 150,000 escaped their vigilance, and emigrated to different countries to relate the dismal narrative.

All that has been related hitherto were only infringements on their established charter, the edict of Nantes. At length the diabolical revocation of that edict passed on the 18th of October, 1685, and was registered the 22d in the vacation, contrary to all form of law. Instantly the dragoons were quartered upon the protestants throughout the realm, and filled all France with the like news, that the king would no longer suffer any Huguenots in his kingdom, and therefore they must resolve to change their religion. Hereupon the intendants in every parish (which were popish governors and spies set over the protestants) assembled the reformed inhabitants, and told them, they must without delay turn catholics, either freely or by force. The protestants replied, "They were ready to sacrifice their lives and estates to the king, but their consciences being God's, they could not so dispose of them."

Instantly the troops seized the gates and avenues of the cities, and placing guards in all the passages, entered with sword in hand, crying, "Die, or be catholics!" In short, they practised every wickedness and horror they could devise, to force them to change their religion.

They hung both men and women by their hair or their feet, and smoked them with hay till they were nearly dead; and if they still refused to sign a recantation, they hung them up again and repeated their barbarities, till, wearied out with torments without death, they forced many to yield to them.

Others, they plucked off all the hair of their heads and beards with pincers. Others they threw on great fires, and pulled them out again, repeating it till they extorted a promise to recant.

Some they stripped naked, and after offering them the most infamous insults, they stuck them with pins from head to foot, and lanced them with penknives; and sometimes with red-hot pincers they dragged them by the nose till they promised to turn. Sometimes they tied fathers and husbands, while they ravished their wives and daughters before their eyes. Multitudes they imprisoned in the most noisome dungeons, where they practised all sorts of torments in secret. Their wives and children they shut up in monasteries.

Such as endeavoured to escape by flight were pursued in the woods and hunted in the fields, and shot at like wild beasts; nor did any condition or quality screen them from the ferocity of these infernal dragoons: even the members of parliament and military officers, though on actual service, were ordered to quit their posts, and repair directly to their houses to suffer the like storm. Such as complained to the king were sent to the Bastile, where they drank of the same cup. The bishops and the intendants marched at the head of the dragoons, with a troop of missionaries, monks, and other ecclesiastics, to animate the soldiers to an execution so agreeable to their holy church, and so glorious to their demon god and their tyrant king.

In forming the edict to repeal the edict of Nantes, the council were divided; some would have all the ministers detained and forced into popery as well as the laity: others were for banishing them, because their presence would strengthen the protestants in perseverance: and if they were forced to turn, they would ever be secret and powerful enemies in the bosom of the church, by their great knowledge and experience in controversial matters. This reason prevailing, they were sentenced to banishment, and only fifteen days allowed them to depart the kingdom.

The same day the edict for revoking the protestant's charter was published, they demolished their churches, and banished their ministers, whom they allowed but twenty-four hours to leave Paris. The papists would not suffer them to dispose of their effects, and threw every obstacle in their way to delay their escape till the limited time was expired which subjected them to condemnation for life to the galleys. The guards were doubled at the seaports, and the prisons were filled with the victims, who endured torments and wants at which human nature must shudder.

The sufferings of the ministers and others, who were sent to the galleys, seemed to exceed all. Chained to the oar, they were exposed to the open air night and day, at all seasons, and in all weathers; and when through weakness of body they fainted under the oar, instead of a cordial to revive them, or viands to refresh them, they received only the lashes of a scourge, or the blows of a cane or rope's end. For the want of sufficient clothing and necessary cleanliness, they were most grievously tormented with vermin, and cruelly pinched with the cold, which removed by night the executioners who beat and tormented them by day. Instead of a bed, they were allowed, sick or well, only a hard board, eighteen inches broad, to sleep on, without any covering but their wretched apparel; which was a shirt of the coarsest canvass, a little jerkin of red serge, slit up each side up to the arm-holes, with open sleeves that reached not to the elbow; and once in three years they had a coarse frock, and a little cap to cover their heads, which were always kept close shaved as a mark of their infamy. The allowance of provision was as narrow as the sentiments of those who condemned them to such miseries, and their treatment when sick is too shocking to relate, doomed to die upon the boards of a dark hold; covered with vermin, and without the least convenience for the calls of nature. Nor was it among the least of the horrors they endured, that, as ministers of Christ, and honest men, they were chained side by side to felons and the most execrable villains, whose blasphemous tongues were never idle. If they refused to hear mass, they were sentenced to the bastinado, of which dreadful punishment the following is a description. Preparatory to it, the chains are taken off, and the victims delivered into the hands of the Turks that preside at the oars, who strip them quite naked, and stretching them upon a great gun, they are held so that they cannot stir; during which there reigns an awful silence throughout the galley. The Turk who is appointed the executioner, and who thinks the sacrifice acceptable to his prophet Mahomet, most cruelly beats the wretched victim with a rough cudgel, or knotty rope's end, till the skin is flayed off his bones, and he is near the point of expiring; then they apply a most tormenting mixture of vinegar and salt, and consign him to that most intolerable hospital where thousands under their cruelties have expired.

We pass over many other individual martyrdoms to insert that of John Calas, which took place so lately as 1761, and is an indubitable proof of the bigotry of popery, and shows that neither experience nor improvement can root out the inveterate prejudices of the Roman catholics, or render them less cruel or inexorable to protestants.

John Calas was a merchant of the city of Thoulouse, where he had been settled, and lived in good repute, and had married an English woman of French extraction. Calas and his wife were protestants, and had five sons, whom they educated in the same religion; but Lewis, one of the sons, became a Roman catholic, having been converted by a maid-servant, who had lived in the family about thirty years. The father, however, did not express any resentment or ill-will upon the occasion, but kept the maid in the family and settled an annuity upon the son. In October, 1761, the family consisted of John Calas and his wife, one woman servant, Mark Antony Calas, the eldest son, and Peter Calas, the second son. Mark Antony was bred to the law, but could not be admitted to practise, on account of his being a protestant; hence he grew melancholy, read all the books he could procure relative to suicide, and seemed determined to destroy himself. To this may be added, that he led a dissipated life, was greatly addicted to gaming, and did all which could constitute the character of a libertine; on which account his father frequently reprehended him and sometimes in terms of severity, which considerably added to the doom that seemed to oppress him.

On the 13th of October, 1761, Mr. Gober la Vaisse, a young gentleman about 19 years of age, the son of La Vaisse, a celebrated advocate of Thoulouse, about five o'clock in the evening, was met by John Calas, the father, and the eldest son Mark Antony, who was his friend. Calas, the father, invited him to supper, and the family and their guest sat down in a room up one pair of stairs; the whole company, consisting of Calas the father and his wife, Antony and Peter Calas, the sons, and La Vaisse the guest, no other person being in the house, except the maid-servant who has been already mentioned.

It was now about seven o'clock; the super was not long; but before it was over, Antony left the table, and went into the kitchen, which was on the same floor, as he was accustomed to do. The maid asked him if he was cold? He answered, "Quite the contrary, I burn;" and then left her. In the mean time his friend and family left the room they had supped in, and went into a bed-chamber; the father and La Vaisse sat down together on a sofa; the younger son Peter in an elbow chair; and the mother in another chair; and, without making any inquiry after Antony, continued in conversation together till between nine and ten o'clock, when La Vaisse took his leave, and Peter, who had fallen asleep, was awakened to attend him with a light.

On the ground floor of Calas's house was a shop and a ware-house, the latter of which was divided from the shop by a pair of folding-doors. When Peter Calas and La Vaisse came down stairs into the shop, they were extremely shocked to see Antony hanging in his shirt, from a bar which he had laid across the top of the two folding-doors, having half opened them for that purpose. On discovery of this horrid spectacle, they shrieked out, which brought down Calas the father, the mother being seized with such terror as kept her trembling in the passage above. When the maid discovered what had happened, she continued below, either because she feared to carry an account of it to her mistress, or because she busied herself in doing some good office to her master, who was embracing the body of his son, and bathing it in his tears. The mother, therefore, being thus left alone, went down and mixed in the scene that has been already described, with such emotions as it must naturally produce. In the mean time Peter had been sent for La Moire, a surgeon in the neighbourhood. La Moire was not at home, but his apprentice, Mr. Grosle, came instantly. Upon examination, he found the body quite dead; and by this time a papistical crowd of people were gathered about the house, and, having by some means heard that Antony Calas was suddenly dead, and that the surgeon who had examined the body, declared that he had been strangled, they took it into their heads he had been murdered; and as the family was protestant, they presently supposed that the young man was about to change his religion, and had been put to death for that reason.