way into Bohemia, in consequence of the political connection existing between the two kingdoms. John Huss, who had been a student, and after wards a Professor, in the University of Prague, became a zealous disciple of Wickliff." He was a person of eminent abilities, and still more emi nent zeal; his talents were popular, his life irreproachable, and his manners the most affable and engaging." "Jerome of Prague was the intimate friend and companion of Huss; inferior to him in age, experience, and authority, but his superior in all lib. eral endowments." When he had finished his education at the University, he travelled into the neighbouring countries on the continent, and was particularly admired for his talents, his virtues, and his graceful elocution. Having made the tour of the continent, he passed over into England; where he obtained access to the writings of Wickliff, and became a convert to his doctrines.

On his return to Prague, he cooperated with his friend in disseminating the principles of the Reformation; but the opposition of two such men to the abominations of the times, could not fail of kindling the resentment of the Papal court. The extraordinary state of affairs, however, screened them for a time from vengeance, and left them at liberty to prosecute their designs.

At this period, three Popes disputed the chair of Saint Peter, (we wonder what became of the infallibility in the mean time,) and mutually hurled their excommunications at each other; till the emperor Sigismund, in the year 1414, convened the council of Constance, with a view to heal this fatal schism, and bring about a reformation of the clergy. "Hither from all parts of Europe, princes and prelates, clergy, laity, regulars and seculars, flocked togethes. Fox, the martyrologist, has given us a humourous catalogue of this grotesque assembly. There were,

says he, archbishops and bishops, 346; abbots and doctors, 564; princes, dukes, earls, knights and squires, 16,000; prostitutes, 450; barbers, 600; musicians, cooks and jesters, 320.""

Before this council was Huss summoned to appear, to renounce or defend his opinions; and having obtained a safe-conduct from the empe ror, he set out on his journey. But he had no sooner entered the papal dominions, than he was seized and imprisoned; and by a decree of the council, was sentenced to be burnt alive. He suffered with a firmness worthy of the principles he profess ed, and died, praying for his merciless persecutors.

Jerome had too much distinguished himself to be long forgotten. He also was summoned to appear before the council; but hearing the fate of his friend, and not being able to procure a passport to his satisfaction, he was about to retire from the neighbourhood into Bohemia, when he was arrested and carried prisoner to Constance. His behaviour at his trial is thus related by one, who was a spectator of the whole proceeding.

Leller from Poggio of Florence lo Leonard Aretin.

"In the midst of a short excursion into the country, I wrote to our common friend; from whom, I doubt not, you have had an account of me.

"Since my return to Constance, my attention has been wholly enga ged by Jerome, the Bohemian heretic, as he is called. The eloquence and learning, which this person has employed in his own defence, are so extraordinary, that I cannot forbear giving you a short account of him.

"To confess the truth, I never knew the art of speaking carried so near the model of ancient eloquence. It was, indeed, amazing to hear with what force of expression, with what fluency of language, and with what excellent reasoning, he answered his

adversaries: nor was I less struck with the gracefulness of his manner, the dignity of his action, and the firmness and constancy of his whole behaviour. It grieved me to think so great a man was labouring under so atrocious an accusation. Whether this accusation be a just one, God knows for myself, I inquire not into the merits of it; resting satisfied with the decision of my superiors. But I will just give you a summary of his trial.

"After many articles had been proved against him, leave was at length given him to answer each in its order. But Jerome long refused, strenuously contending that he had many things to say previously in his defence; and that he ought first to be heard in general, before he descended to particulars. When this was over-ruled, "Here,' said he, standing in the midst of the assembly, here is justice-here is equity. Beset by my enemies, I am already pronounced a heretic; I am condemned before I am examined. Were you Gods omniscient, instead of an assembly of fallible men, you could not act with more sufficiency. Error is the lot of mortals; and you, exalted as you are, are subject to it. But consider, that the higher you are exalted, of the more dangerous consequence are your errors. As for me, I know I am a wretch below your notice; but at least consider, that an unjust action, in such an assembly, will be of dangerous example.'

answered; and with what amazing dexterity he warded off every stroke of his adversaries. Nothing escaped him his whole behaviour was truly great and pious. If he were, indeed, the man his defence spoke him, he was so far from meriting death, that, in my judgment, he was not in any degree culpable. In a word, he endeavoured to prove, that the greater part of the charges were purely the invention of his adversaries. Among other things, being accused of hating and defaming the holy see, the pope, the cardinals, the prelates, and the whole estate of the clergy, he stretched out his hands, and said, in a most moving accent, On which side, reverend fathers, shall I turn me for redress? whom shall I implore? whose assistance can I expect? which of you hath not this malicious charge entirely alienated from me? which of you hath it not changed from a judge into an inveterate enemy? It was artfully alleged indeed! Though other parts of their charge were of less moment, my accusers might well imagine, that if this were fastened on me, it could not fail of drawing upon me the united indignation of my judges.'

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"On the third day of this memorable trial, what had passed was recapitulated; when Jerome, having obtained leave, though with some difficulty, to speak, began his oration with a prayer to God; whose assistance he pathetically implored. He then observed, that many excellent men, in the annals of history, had been oppressed by false witnesses, and condemned by unjust judges. Beginning with profane history, he instanced the death of Socrates, the captivity of Plato, the banishment of Anaxagoras, and the unjust suffer

ced the many worthies of the Old Testament, in the same circumstances-Moses, Joshua, Daniel, and almost all the prophets; and lastly, those of the New-John the Baptist,

St. Stephen, and others, who were condemned as seditious, profane, or immoral men. An unjust judgment, he said, proceeding from a layic, was bad; from a priest, worse; still worse from a college of priests; and from a general council, superlatively bad. These things he spoke with such force and emphasis, as kept every one's attention awake.

"On one point he dwelt largely. As the merits of the cause rested entirely upon the credit of witnesses, he took great pains to shew, that very little was due to those produced against him. He had many objections to them, particulary their avowed hatred to him; the sources of which he so palpably laid open, that he made a strong impression upon the minds of his hearers, and not a little shook the credit of the witnesses. The whole council was moved, and greatly inclined to pity, if not to favour him. He added, that he came uncompelled to the council; and that neither his life nor doctrine had been such, as gave him great reason to dread an appearance before them. Difference of opinion, he said, in matters of faith, had ever arisen among learned men, and was always esteemed productive of truth, rather than of error, where bigotry was laid aside. Such, he said, was the difference between Austin and Jerome: and though their opinions were not only different, but contradictory, yet the imputation of heresy was never fixed on either.

"Every one expected, that he would now either retract his errors, or at least apologize for them; but nothing of the kind was heard from him he declared plainly, that he had nothing to retract. He launched out into a high encomium of Huss, calling him a holy man, and lamenting his cruel and unjust death. He had armed himself, he said, with a full resolution to follow the steps of that blessed martyr, and to suffer with constancy whatever the malice

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of his enemies could inflict. perjured witnesses,' said he, who have appeared against me, have won their cause: but let them remember, they have their evidence once more to give, before a tribunal where falsehood can be no disguise.'

"It was impossible to hear this pathetic speaker without emotion, Every ear was captivated, and every heart touched. But wishes in his fayour were vain: he threw himself beyond a possibility of mercy. Braving death, he even provoked the vengeance which was hanging over him. If that holy martyr,' said he, speaking of Huss, used the clergy with disrespect, his censures were not levelled at them as priests, but as wicked men. He saw with indignation those revenues, which had been designed for charitable ends, expend ed upon pageantry and riot.'

"Through this whole oration he shewed a most amazing strength of memory. He had been confined al most a year in a dungeon; the seve rity of which usage he complained of, but in the language of a great and good man. In this horrid place he was deprived of books and paper. Yet, notwithstanding this, and the constant anxiety which must have hung over him, he was at no more loss for proper authorities and quotations, than if he had spent the intermediate time at leisure in his stu dy.

"His voice was sweet, distinct, and full; his action every way the most proper, either to express indignation, or to raise pity; though he made no affected application to the passions of his audience. Firm and intrepid, he stood before the council, collected in himself; and not only contemning, but seeming even desirous of death. The greatest character in ancient story could not possibly go beyond him. If there is any justice in history, this man will be admired by all posterity. I speak not of his errors: let these rest with

him. What I admired was his learning, his eloquence, and amazing acuteness. God knows whether these things were not the ground-work of his ruin.

"Two days were allowed him for reflection during which time many persons of consequence, and particularly my lord cardinal of Florence, endeavoured to bring him to a better mind. But persisting obstinately in his errors, he was condemned as a heretic.

"With a cheerful countenance, and more than stoical constancy, he met his fate; fearing neither death itself, nor the horrible form in which it appeared. When he came to the place, he pulled off his upper garment, and made a short prayer at the stake; to which he was soon after bound, with wet cords and an iron chain, and inclosed as high as his Breast in faggots.

"Observing the executioner about to set fire to the wood behind his back, he cried out, Bring thy torch hither. Perform thy office before my face. Had I feared death, I might have avoided it.

"As the wood began to blaze, he sang a hymn, which the violence of the flame scarce interrupted.

"Thus died this prodigious man, The epithet is not extravagant. I was myself an eye-witness of his whole behaviour. Whatever his life may have been, his death, without doubt, is a noble lesson of philosophy.

"But it is time to finish this long epistle. You will say I have had some leisure upon my hands; and, to say the truth, I have not much to do here. This will, I hope, convince you, that greatness is not wholly confined to antiquity. You will think me, perhaps, tedious; but I could have been more prolix on a subject so copious. Farewell, my dear Leonard. Constance, May 20.

To the Editors of the Churchman's Magazine.

I HAVE often attempted to explain a phenomenon, which I dare say has frequently fallen under your own observation; and should be extremely glad, if some of your correspondents, who have a deeper acquaintance with human nature than myself, would give us their views upon it. It is in substance this.-In most of our large congregations, and perhaps in every parish, there are a number of individuals, who are strongly attached to our Church; enter deeply into the plans for its external prosperity; praise its Liturgy highly; are "instant in season, and out of season," in setting forth the advantages of our Ecclesiastical Polity:-in a word, are staunch, and sometimes able advocates of its primitive truth and order; and yet, strange to tell, these particulars make up nearly the whole of their religion. They have "walked round the bulwarks of our Zion, and told every tower thereof," and seat of defence; but have been content to praise and admire. They are lavish enough in their praises of the external decorations of the temple; they are attracted by its fair proportions and imposing grandeur; but have never been allured beyond the threshold, to study the beauty of holiness that reigns within. To appropriate a sententious passage of our catechism;-they expend all their encomiums on "the outward and visible sign," without considering that it is worthless, except in so far as it actually leads to "the inward and spiritual grace," which, after all, I conclude is the object of every system of external means. Are not some of the warmest advocates of our ecclesiastical system, and, I will add, some of its most liberal supporters, to be found amongst the characters I have been describing? Men, who, with all their zeal in its service, could never be brought to join its communion, and thus vindicate them

selves from the inconsistency of contending earnestly for priviliges, on which they seemed to set no adequate value? The fact, I believe, is undisputed; but I am at a loss to penetrate the motives which produce a course of conduct so much at variance with consistency. I am not surprised that men, to whose spiritual good the ordinances of our church have been blessed, should be warm in its praises; but how this zeal for externals should exist to the degree we actually observe, amongst men, who claim to have derived no extraordinary measure of spiritual benefit from them, is a question of more difficulty.

Nor is this enquiry without its practical use. An able solution might tend to undeceive these christians" of the outer court," in some important views of Christianity, as well as the real excellence of the church they just ly admire. It might instruct them that a zeal about the forms of godliness, was not religion itself; and that there was no essential holiness in ። building the tombs of the prophets, and garnishing the sepulchres of the righteous." It might be urged, on high authority, that "the king dom of God was not in word, but in power;" that it is neither encomiums on any particular system of polity, nor on the Bible itself, that constitutes the spiritual christian.

Is the suspicion groundless, that some discredit has been reflected on our communion, unjustly I acknowledge, when it has been seen that many who are loudest in their praises of our system of government and worship, have not yet found it effectual as a means of grace to them selves? Churches, as well as men, are known by their fruits; and the piety or worldliness of those who stand forth as distinguished champions, far more than ever their polemic zeal, stamp a corresponding character on the communion to which they belong. It will be to no purpose VOL. I. No. I.

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that we point out " a more excellent way," if we do not walk in it ourselves; nor will the world be slow to remark the inconsistency, to the disadvantage of those concerned, and the church with which they are associated.

If you will allow the above an insertion in your pages, it may be lead to a profitable discussion from some of your correspondents, and gratify the wishes of

AN ENQUIRER.

On Theological Controversy. THE truths of divine revelation are so plain, that "he who runs may read ;" and at the same time so deep, that angels desire to see their myste ries unfolded. The path of duty, that "high way of our God," which leads to the abodes of eternal felicity, is delineated so clearly, that we cannot mistake it; but the wonders of redeeming love, are as much above our comprehension, as they were at the creation of the world.

Yet, strange as it may seem, there are men, who think themselves capable of expounding the most obscure passages of Scripture, discoursing with great satisfaction upon subjects, which the angels of heaven are yet to investigate. And it is somewhat unfortunate, that their expositions are neither so harmonious nor so rational, as, considering the character of the profession, and the nature of their subject, we should be inclined to expect. The truth is, in religion as well in science, men are apt to theorize,→ and having formed a system which embraces some of the peculiar doc trines of Christianity, they feel themselves bound to defend it. Having once embarked in the cause of theoretical religion, it seems to such men of little consequence what course they pursue; for the same zeal which leads the infidel to Mecca, once carried the holy pilgrim to Jerusalem. It is a "zeal without knowledge ;" and though somewhat allied to that glow.