The Gospel in Hungary Under Turkish Rule

[GHansen]

Following are excerpts from volume 7, Chapter 5  of D'Aubigne's History of the Reformation in the Time of Calvin.   EGW quoted extensively from D'Aubigne in GC with and without attribution:

"In the nature of things Roman Catholicism
would surely respect and protect evangelical Christians who were living
under the dominion of the Crescent; and the successor of Mohammed
would as naturally persecute those who, in his opinion, professed
detestable doctrines, as his master had done before him, sword in hand.
The very reverse took place" (p. 340).

 

"The position of Islamism was different. In view of the two forms of
Christianity, it despised both and was not at all inclined to place its
sword, as the Catholic princes did, at the service of the pope. In the
Roman churches the Mohammedan was chiefly struck by the images; and
remembering better than the pope the commandment of God, — Thou
shalt not make any graven image nor the likeness of anything, — he felt a
higher esteem for Protestants who kept it. The judges appointed by the
Sublime Porte often displayed a sense of justice; and they did not think it
their duty to sacrifice good men to their enemies on the ground of their not
acknowledging the high-priest of Rome. While therefore we meet in these
years with instances of the respect shown by the Turks for the free
worship of the Gospel,  we constantly find examples and very
numerous ones of Romish intolerance" (p. 341).

The Ultramontanes thought that
they could smooth away the difficulty by untying their purse-strings.
They therefore collected a considerable sum of money, and handed it to
the burgomaster, who then set out for Buda, the place of residence of the
pasha. Having obtained audience of the Mussulman, he stated to him the
occasion of his coming, the disturbance which was created in the town by
Protestantism, and presented his rich offering. Confident that this officer
was what is called a true Turk, inexorable and pitiless, and knowing how
offenders, even viziers themselves, are dispatched at Constantinople, he in
plain terms requested the pasha to have Eszeky put to death, or at the
very least to banish him. The Mohammedan governor did not think it his
duty to proceed without observing judicial forms. He consulted his Cadis,
who informed their chief that the man against whom the complaint was
laid was an opponent of images and other Romish superstitions. The
pasha consequently gave orders that the preacher of the doctrine
discovered by Luther (this was how they described the Gospel) should
freely proclaim it to all who were willing to hear (p. 346).

 

 The characteristic feature of this epoch [1545-1548], however, was — we say once
more, — the progress which the Gospel was making under the rule of the
Turks. Fresh instances of this were constantly appearing. Faithful
ministers proclaimed the consolation and the peace of Jesus Christ to the
distressed and impoverished Hungarians who had remained in Buda under
the Mussulman yoke. The servants of Rome endeavored to gainsay them.’
A coarse papistical Satan,’ wrote some one from Hungary to a Breslau
pastor,’ opposed with all his might this Christian ministry.’ f597He
brought the subject before the pasha. The latter, after hearing both sides,
decided in favor of evangelical preaching, ‘because,’ he said, ‘it teaches that
one God alone is to be worshipped, and because it condemns the abuse of
images which we abominate.’ f598 The pasha, addressing the accuser,
added, — ’I am not placed here by my emperor to busy myself about
these controversies, but in order to keep his empire as much at peace as
possible.’ At Szegedin also he protected the Gospel and its ministers
against the violence of the papists (p. 347).