I was once an RGN (Registered General Nurse) student. I went into nursing to be a missionary, not kill people, so when I found out there were secret plans not to resuscitate patients, and other ways they finished up without the planned resuscitation, I went on Channel 4 TV News in England to try to expose the practices. However I would describe the TV broadcast as a clever cover-up. They actively refused to allow me to quote evidence of a planned resuscitation that did not occur, even though the patient and relatives thought a resuscitation would be performed in the event of a cardiac arrest.
If you want to see just how bad the secret practices were just see the paper that was published by one of the hospitals I worked in, where I made complaints about subjects like "The Hollywood Code" "Light Blue" or "The slow code".
Aarons / Beeching Paper, Fazakerley Hospital Liverpool England, BMJ Dec 1991.
I was once an RGN (Registered General Nurse) student. I went into nursing to be a missionary, not kill people, so when I found out there were secret plans not to resuscitate patients, and other ways they finished up without the planned resuscitation, I went on Channel 4 TV News in England to try to expose the practices. However I would describe the TV broadcast as a clever cover-up. They actively refused to allow me to quote evidence of a planned resuscitation that did not occur, even though the patient and relatives thought a resuscitation would be performed in the event of a cardiac arrest.
If you want to see just how bad the secret practices were just see the paper that was published by one of the hospitals I worked in, where I made complaints about subjects like "The Hollywood Code" "Light Blue" or "The slow code".
Aarons / Beeching Paper, Fazakerley Hospital Liverpool England, BMJ Dec 1991.
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USA - female Christian martyrs
FOX'S BOOK OF MARTYRS
CHAPTER 18
The Rise, Progress, Persecutions, and Sufferings of the Quakers
An Account of the Persecutions of Friends, Commonly Called Quakers, in the United States
About the middle of the seventeenth century, much persecution and suffering were inflicted on a sect of Protestant dissenters, commonly called Quakers: a people which arose at that time in England some of whom sealed their testimony with their blood.
For an account of the above people, see Sewell's, or Gough's history of them.
The principal points upon which their conscientious nonconformity rendered them obnoxious to the penalties of the law, were,
1. The Christian resolution of assembling publicly for the worship of God, in a manner most agreeable to their consciences.
2. Their refusal to pay tithes, which they esteemed a Jewish ceremony, abrogated by the coming of Christ.
3. Their testimony against wars and fighting, the practice of which they judged inconsistent with the command of Christ:
"Love your enemies," Matt. 5:44.
4. Their constant obedience to the command of Christ: "Swear not at all," Matt. 5:34.
5. Their refusal to pay rates or assessments for building and repairing houses for a worship which they did not approve.
6. Their use of the proper and Scriptural language, "thou," and "thee," to a single person: and their disuse of the custom of uncovering their heads, or pulling off their hats, by way of homage to man.
7. The necessity many found themselves under, of publishing what they believed to be the doctrine of truth; and sometimes even in the places appointed for the public national worship.
Their conscientious noncompliance in the preceding particulars, exposed them to much persecution and suffering, which consisted in prosecutions, fines, cruel beatings, whippings, and other corporal punishments; imprisonment, banishment, and even death.
To relate a particular account of their persecutions and sufferings, would extend beyond the limits of this work: we shall therefore refer, for that information, to the histories already mentioned, and more particularly to Besse's Collection of their sufferings; and shall confine our account here mostly to those who sacrificed their lives, and evinced, by their disposition of mind, constancy, patience, and faithful perseverance, that they were influenced by a sense of religious duty.
Numerous and repeated were the persecutions against them; and sometimes for transgressions or offences which the law did not contemplate or embrace.
Many of the fines and penalties exacted of them, were not only unreasonable and exorbitant, but as they could not consistently pay them, were sometimes distrained to several times the value of the demand; whereby many poor families were greatly distressed, and obliged to depend on the assistance of their friends.
Numbers were not only cruelly beaten and whipped in a public manner, like criminals, but some were branded and others had their ears cut off.
Great numbers were long confined in loathsome prisons; in which some ended their days in consequence thereof.
Many were sentenced to banishment; and a considerable number were transported. Some were banished on pain of death; and four were actually executed by the hands of the hangman, as we shall here relate, after inserting copies of some of the laws of the country where they suffered.
1) MARY DYAR:
The two first who were executed were William Robinson, merchant, of London, and Marmaduke Stevenson, a countryman, of Yorkshire. These coming to Boston, in the beginning of September, were sent for by the court of Assistants, and there sentenced to banishment, on pain of death. This sentence was passed also on Mary Dyar, mentioned hereafter, and Nicholas Davis, who were both at Boston. But William Robinson, being looked upon as a teacher, was also condemned to be whipped severely; and the constable was commanded to get an able man to do it. Then Robinson was brought into the street, and there stripped; and having his hands put through the holes of the carriage of a great gun, where the jailer held him, the executioner gave him twenty stripes, with a threefold cord whip. Then he and the other prisoners were shortly after released, and banished, as appears from the following warrant:
"You are required by these, presently to set at liberty William Robinson, Marmaduke Stevenson, Mary Dyar,and Nicholas Davis, who, by an order of the court and council, had been imprisoned, because it appeared by their own confession, words, and actions, that they are Quakers: wherefore, a sentence was pronounced against them, to depart this jurisdiction, on pain of death; and that they must answer it at their peril, if they or any of them, after the fourteenth of this present month, September, are found within this jurisdiction, or any part thereof.
"EDWARD RAWSON"
"Boston, September 12, 1659."
Though Mary Dyar and Nicholas Davis left that jurisdiction for that time, yet Robinson and Stevenson, though they departed the town of Boston, could not yet resolve (not being free in mind) to depart that jurisdiction, though their lives were at stake. And so they went to Salem, and some places thereabouts, to visit and build up their friends in the faith. But it was not long before they were taken and put again into prison at Boston, and chains locked to their legs. In the next month, Mary Dyar returned also. And as she stood before the prison, speaking with one Christopher Holden, who was come thither to inquire for a ship bound for England, whither he intended to go, she was also taken into custody.
Thus, they had now three persons, who, according to their law, had forfeited their lives. And, on the twentieth of October, these three were brought into court, where John Endicot and others were assembled. And being called to the bar, Endicot commanded the keeper to pull off their hats; and then said, that they had made several laws to keep the Quakers from amongst them, and neither whipping, nor imprisoning, nor cutting off ears, nor banishment upon pain of death, would keep them from amongst them. And further, he said, that he or they desired not the death of any of them. Yet, notwithstanding, his following words, without more ado were, "Give ear, and hearken to your sentence of death." Sentence of death was also passed upon Marmaduke Stevenson, Mary Dyar, and William Edrid. Several others were imprisoned, whipped, and fined.
We have no disposition to justify the Pilgrims for these proceedings, but we think, considering the circumstances of the age in which they lived, their conduct admits of much palliation.
The fathers of New England, endured incredible hardships in providing for themselves a home in the wilderness; and to protect themselves in the undisturbed enjoyment of rights, which they had purchased at so dear a rate, they sometimes adopted measures, which, if tried by the more enlightened and liberal views of the present day, must at once be pronounced altogether unjustifiable. But shall they be condemned without mercy for not acting up to principles which were unacknowledged and unknown throughout the whole of Christendom? Shall they alone be held responsible for opinions and conduct which had become sacred by antiquity, and which were common to Christians of all other denominations? Every government then in existence assumed to itself the right to legislate in matters of religion; and to restrain heresy by penal statutes. This right was claimed by rulers, admitted by subjects, and is sanctioned by the names of Lord Bacon and Montesquieu, and many others equally famed for their talents and learning. It is unjust, then, to 'press upon one poor persecuted sect, the sins of all Christendom.' The fault of our fathers was the fault of the age; and though this cannot justify, it certainly furnishes an extenuation of their conduct. As well might you condemn them for not understanding and acting up to the principles of religious toleration. At the same time, it is but just to say, that imperfect as were their views of the rights of conscience, they were nevertheless far in advance of the age to which they belonged; and it is to them more than to any other class of men on earth, the world is indebted for the more rational views that now prevail on the subject of civil and religious liberty.