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to interrogate by torture. This is done by hoisting a person up, and keeping him hanging for a considerable time. The third is, to torture by squassation; which is performed amongst us by one jerk of the rope; but if the senate commands that the person be well or severely thus tortured, they give two jerks of the rope." Antonius Drogus, in his annotations to this place, says, "That you may have the perfect modern practice, observe, that when the senate orders, 'Let him be interrogated by torture,' the person is lifted, or hoisted up, but not put to the squassation. If it orders, 'Let him be severely tortured,' 'tis understood that it must be done with twisting, and weights at the feet. In this case, the senate generally expresses the twisting, or any other particular manner which they intend; and the judge may proceed to every severity, not reaching to death. But when it says, Very severely, even unto death,' then the criminal's life is in immediate danger."

That the meaning of this paragraph may be fully understood, it will be proper to explain, that the instrument by which the criminal was "hoisted" was a sling rope, passed through a pulley in the roof of the hall of torture. He whom the judge condemned to this species of torture was bound round the ankles, and pinioned with strong cords; after which, the hook of the rope was introduced between his wrists, fastened behind his back, and he himself raised from the ground. The pain of hanging thus was in itself terrible; and to render it still more acute, a heavy weight was often attached to the prisoner's heels; and if to this were added the jerks, of which my author speaks, and especially the last jerk of all,—that is, the sudden loosening of the balance rope, so that the pendant criminal might fall with a crash to the earth, it seems difficult to conceive any degree of torture more exquisite; yet these refiners in cruelty went far beyond this. Take the following example :

"The method of torturing, and the degree of tortures, now used in the Spanish Inquisition (this was in 1734,) will be well understood from the history of Isaac Orobeo, a Jew, and doctor of physic, who was accused to the Inquisition as a Jew, by a certain Moor, his servant, who had, by his order, before this, been whipped for thieving; and four years after this he was again accused, by a certain enemy of his, for another fact, which would have proved him a Jew. But Orobeo obstinately denied that he was one. I will here give the account of his torture, as I had it from his own mouth."-Having described the hall, with its terrific attendants, the bearing of the inquisitor, and the refusal of Orobeo to confess, Mr. Baker continues"When he answered, he had told the truth, the inquisitor gravely protested, that since he was so obstinate as to suffer the torture, the holy office would be innocent if he should shed his blood, or even expire, in his torments. When he had said this, they put a linen garment over his body, and drew it so very close on each side as almost squeezed him to death. When he was almost dying, they slackened, at once, the sides of the garment; and after he began to breathe again, the sudden attraction put him to the most grievous anguish and pain. When he had overcome this torture, the same

admonition was repeated, that he would confess the truth, in order to avoid further torment; and as he persisted in his denial, they tied his thumbs so very tight with small cords as made the extremities of them greatly swell, and caused the blood to spirt out from under his nails. After this, he was placed with his back against a wall, and fixed upon a little bench. Into the wall were fastened little iron pulleys, through which there were ropes drawn, and tied round his body in several places, and especially his arms and legs. The executioner drawing these ropes with great violence, fastened his body with them to the wall; so that his hands and feet, and especially his fingers and toes, being bound so straightly with them, put him to the most exquisite pain, and seemed to him just as if he had been dissolving in flames. In the midst of these torments, the torturer of a sudden drew the bench from under him, so that the miserable wretch hung by the cords without anything to support him, and, by the weight of his body, drew the knots yet much closer.

"After this, a new kind of torture succeeded: there was an instrument like a small ladder, made of two upright pieces of wood, and five cross ones, sharpened before; this the torturer placed over against him, and, by a certain proper motion, struck it with great violence against both his shins, so that he received upon each of them at once five violent strokes, which put him to such intolerable anguish, that he fainted away. After he came to himself, they inflicted on him the last torture. The torturer tied ropes about Orobeo's wrists, and then put those ropes about his own back, which was covered with leather, to prevent his hurting himself; then falling backwards, and putting his feet up against the wall, he drew them with all his might, till they cut through Orobeo's flesh even to the very bones; and this torture was repeated thrice, the ropes being tied about his arms, about the distance of two fingers breadth from the former wound, and drawn with the same violence. But it happened that, as the ropes were drawing the second time, they slid into the first wound, which caused so great an effusion of blood, that he seemed to be dying. Upon this, the physician and surgeon, who are always, ready, were sent for out of a neighbouring apartment to ask their advice, whether the torture could be continued without danger of death; lest the ecclesiastical judges should be guilty of an irregularity, if the criminal should die in his torments. They, who were far from being enemies to Orobeo, answered, that he had strength enough to endure the rest of the torture, and hereby preserved him from having the tortures he had already endured repeated on him; because his sentence was, that he should suffer them all at one time, or one after another. So that if at any time they are forced to leave off for fear of death, all the tortures, even those already suffered, must be successively inflicted to satisfy the sentence. Upon this, the torture was repeated the third time, and there it ended."

The heart sickens while we follow such details; but they must be given, otherwise no just idea could be formed of the atrocities committed in Roman-catholic countries, under the cloak of zeal for religion. Moreover, hideous as this narrative is, others remain to be

cited, of which I cannot, for sheer loathing, enter into the particulars. But when we read of such instruments as the following, and of the uses to which they are turned, we may well be excused if we shrink from describing individual cases of suffering. In the prisons of the Inquisition, as it flourished in the Spanish Low Countries, there is, says Gonsalvo, "a wooden bench, which they call the wooden horse, made hollow, like a trough, so as to contain a man lying on his back, at full length, about the middle of which there is a round bar laid across, upon which the back of the person is placed, so that he lies upon the bar, instead of being let into the bottom of the trough, with his feet much higher than his head. As he is lying in this position, his arms, thighs, and shins are tied round with small cords, or strings, which, being drawn with screws, at proper distances from each other, cut into the flesh, so as to be no longer discerned. Besides this, the tormentor throws over the mouth and nostrils of his victim a thin cloth of gauze, so that the victim breathes not without extreme difficulty; while a small stream of water, about the thickness of a thread, is poured continually from a height into his mouth, sinking the cloth to the bottom of his throat. The consequence of this pressure is, that the mouth becomes filled with water, and his sensations are those of one in the act of drowning; indeed, such are the effects of the torture, that when the cloth is drawn up, as from time to time happens, in order that he may be able to answer the questions that are put to him, it comes forth stained with blood. Then again, there is the torture by fire, when a large chafing dish, filled with live charcoal, is held close to the soles of the prisoner's feet, these having been first of all rubbed with lard, that the fire may take the more effect.

In a future chapter I shall probably be obliged to revert to these fearful engines of cruelty. The present I conclude with a short account of the sufferings of one William Lithgow, a British sailor, who fell into the hands of the Inquisition at Malaga early in the seventeenth century. He describes himself in a book of travels-which, though very scarce, is yet extant,-as having been arrested as a spy, and carried to the holy office, where he underwent all the torments of the wooden horse. These having drawn from him no confession, he was next dealt with as a heretic, because in his journal there were numerous passages in which the pope and the Virgin Mary were not treated with becoming respect. Lithgow avowed himself a protestant, and refused to abjure his faith. He was therefore condemned to die by burning, and his ashes to be thrown into the air, after he should have undergone the discipline which his sins deserved. The discipline was this:-About midnight, guards entered his cell, and, dragging him to the hall of tortures, struck off his fetters. This done, they stripped him naked, placed him upon his knees, with his hands forcibly held out, opened his mouth with iron instruments, and poured water down his throat till it came out at his jaws; then a cord was tied tightly round his throat; after which, they cast him upon the ground, and rolled him seven times from one end of the hall to the other. Finally, they fastened round each of his great toes a rope, hung him up by these, with his head downwards, and cutting the cord that encircled his

throat, kept him suspended till all the water had escaped from his body. When he was cut down-and it was done with all imaginable suddenness-he fell, head foremost, to the pavement, where he lay for some time in a state of total insensibility.

How this man effected his escape from his tormentors may be related by-and-by. In the meanwhile I close my chapter, glad to escape, as I doubt not my readers will be also, from the consideration of scenes so utterly revolting.

EPISCOPAL CHURCH FOR THE USE OF THE BRITISH EMBASSY AND RESIDENTS IN PARIS.

THIS church is Gothic, in the style of the middle age, and called, by English architects, Anglo-Norman.

The church is 86 French feet long, 42 feet wide, and 50 feet high. The front is built of fine white stone, beautifully sculptured. The entrance is through a vestibule, over which are two galleries; the higher gallery is for the use of the ambassador and other members of the embassy and their families; the lower, for a school of young English ladies, and there is a separate entrance and stair-case to both galleries.

The altar is at the opposite end of the church. The organ is placed in a niche over the altar, and on each side is a strong gallery for the choir. Against a pilaster is placed the pulpit, and on the opposite side, the reading-desk, near the altar. There is a small desk before the altar for reading the Litany. The seats are of oak, with backs, and similar throughout the church. A stone font is placed in the vestibule, so as to be seen in the church. The church is lighted by three lanterns at the top of the roof; by three windows of stained glass, at the altar end; and by a large circular window at the back of the embassy gallery. The floor is of oak; the church is warmed by a large stove, placed under the vestibule, and by two smaller stoves, one on each side of the altar. There are two small vestries, a room for books, and a porter's lodge.

Nearly the whole of the service is performed by Bishop Luscombe, chaplain of the embassy.

The church was built under the direction of M. Dalstein, architect, after the plans of Bishop Luscombe; and the Bishop has defrayed the whole expense of purchasing the ground, building and fitting up the church, at a cost of seven thousand pounds. The organ, built by Gray, the expenses of carriage from London, &c., cost 350l., about two-thirds of which sum was raised by subscription.

The foundation-stone was laid by Bishop Luscombe, on the 23rd of April, 1833; the building commenced on the 29th of June, of the same year; and divine service was first performed in the church, by the Bishop on the 23rd of March, 1834. The church contains about 650 persons, and is always full.

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THIS question is proposed in opposition to the human satisfactions which Romanists join with the merit and the death of Christ in the very work of redemption; for they say, that Christ, our Mediator, has freed sinners from the wrath of God and from everlasting punishment; but they add, that it is requisite for men (oportet) to free themselves from temporal punishment by their own satisfactions. But those who teach that men, miserable and contaminated by sin as they are, by ought which they do or undergo, can annul any punishment due to their offences, are, in the first place, compelled, whether they will or not, to infringe upon the office of the Redeemer, and attribute some part of it to the sinner himself. For, to make satisfaction to God for punishment due to sin, is the work most entirely appropriated to the Redeemer-" One God and one Mediator between God and men, the man Christ Jesus, who gave himself a ransom for all.” —1 Tim. ii. 5, 6. (Eng. Transl.) If we offer our own satisfactions to God for the redemption of our sins, doubtless we assume to ourselves in part this office of a Mediator and a Redeemer. Bellarmine did not blush to maintain this blasphemy, which he endeavours to fasten on the Holy Scriptures also: "A man is called his own redeemer and saviour; nor does any injury arise therefrom to Christ, since the whole value (virtus) of our satisfaction depends on the blood of Christ." This is as if Christ had come into the world, not to fulfil the whole duty of a Redeemer himself, but to bestow such virtue on men that they might be made Redeemers themselves. To mention monstrous assertions like these, is to refute them.

2ndly. Bellarmine goes on still farther; and, as if it were a little matter to share this work of satisfaction between the Mediator, Christ, and the sinner, man, he at last expressly denies the satisfaction of Christ. "Some," he says, "assert that there is only one satisfaction, that this belongs to Christ, and that we, properly, do not make satisfaction; which opinion appears to be erroneous. Others say, that there are two satisfactions, of which the one is dependent on the other; this opinion is not to be disapproved of." (Non est improbabilis.) But Bellarmine himself says, that there is only one satisfaction, and that is what we make ourselves. See, then, he comes at last to reject the satisfaction of Christ; but that Christ may not complain of being excluded, he gives thus much to the satisfaction made by him, that he supposes us to receive grace from thence to enable us to make satisfaction to God. An unheard-of mode of satisfaction indeed, to obtain permission from the injured party that the offender may make satisfaction for himself. This is nearly the same as to say, that a man has made satisfaction for a robber because he has obtained this favour for him, that after being nearly lashed to death, he should at last be released. 3rdly. The papists are inconsistent with themselves when they say

De Purg., lib. i., c. 10.

VOL. X.-July, 1836.

+ Ibid.

E

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