Campion, after being compelled by torture to disclose the names of his hosts in different counties, was called on to maintain the Catholic doctrines in a three days’ discussion before a large audience against four Protestant divines, who do not seem to have been ashamed of themselves. He was offered pardon if he would attend once in church. As he steadfastly refused, he was racked again till his limbs were dislocated. When he had partially recovered he was put on his trial, along with several of his companions, not under any of the recent anti-catholic laws but under the ordinary statute of Edward III., for “compassing and imagining the Queen’s death”--such a horror had the Burghleys and Walsinghams of anything like religious persecution! Being unable to hold up his hand to plead Not Guilty, “two of his companions raised it for him, first kissing the broken joints.” According to Mendoza (whom on other occasions we are invited to accept as a witness of truth), his nails had been torn from his fingers. Apart from his religious belief nothing treasonable was proved against him in deed or word. He acknowledged Elizabeth for his rightful sovereign, as the new interpretation of the papal bull permitted him to do, but he declined to give any opinion about the Pope’s right to depose princes. This was enough for the judge and jury, and he was found guilty. At the place of execution he was again offered his pardon if he would deny the papal right of deposition, or even hear a Protestant sermon. He wished the Queen a long and quiet reign and all prosperity, but more he would not say. At the quartering “a drop of blood spirted on the clothes of a youth named Henry Walpole, to whom it came as a divine command. Walpole, converted on the spot, became a Jesuit, and soon after met the same fate on the same spot.” Mr. Froude’s comment is that “if it be lawful in defence of national independence to kill open enemies in war, it is more lawful to execute the secret conspirator who is teaching doctrines in the name of God which are certain to be fatal to it.” It would perhaps be enough to remark that this reasoning amply justifies some of the worst atrocities of the French Revolution. Hallam and Macaulay have condemned it by anticipation in language which will commend itself to all who are not swayed by religious, or, what is more offensive, anti-religious bigotry.[4]