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"and prevarications, he apprehended that the same would be his lot, "if he did not secure himself against the punishment due to his past "crimes by committing greater. Hereupon, conspiring with others "who were under the same circumstances, it was agreed, that the only way to provide for their own safety was to raise a rebellion. Accordingly they lost no time, but assembling the Hussites together the same night in the most considerable place of the city of Prague, after "having invoked their prophet Huss, whom they looked upon as a martyr, they divided themselves into several troops, to revenge his "death upon those of the clergy, whom they suspected to have pro"cured it. They surrounded the houses of those persons and broke "them open. It was to no effect to offer them money, or to expose the most valuable goods to their discretion, they said they were come "neither for money nor goods. The most secret places were searched "for those whom they had doomed to die, till they had found them "and glutted their rage upon them, by depriving them of life, and disfiguring their bodies after a thousand extravagant manners. Then "they dragged them into the river Molde, and plunged them into "those places where the course of the water was most rapid, under "pretence of preventing their being made relics. But their principal "effort was against the house of the archbishop, about which the great"est number of the Hussites was got together. The obstinate resist"ance of that prelate's domestics could not prevent the breaking open "of the house, and only served to give their master the opportunity of "escaping through a back-door. The magistrates finding themselves "unable to quell this tumult, waited till it should calm itself; and the "Hussites convinced of their power by that connivance, grew more in"solent. Hence ensued all the desolation of the kingdom of Bohemia, "but what farther part this Jacobel had in it I have not yet found."

Is this the spirit of religion? or rather is it not the spirit of diabolism? To say that these men were the friends of religion; that they were the reformers of Popery: why could Popery, were it as bad as it is represented to be by "Protestant-ascendency," produce greater evils, more horrid outrages, or savage barbarities, than are here stated to have been committed by the dear friends and auxiliaries of the "few plain Christians," the disciples of Huss? Besides this Jacobel, another ringleader of the name of Zisca, was equally conspicuous for the ferocity of his temper and the atrociousness of his cruelties. He sought to establish the errors of Huss by force of arms: and commenced an unprovoked rebellion against his lawful sovereign. To instigate his followers to pursue the same unlawful course of sedition and robbery, and murder, he directed in his will, that after his death his skin should be converted into parchment, of which a drum should be made to rouse the Bohemian boors to arms against the Catholic princes. Thus we see in every instance where error is obstinately pursued, and truth is disregarded, those under the former impression have recourse to force to propagate their opinion and extend their power, But what can we think of men, who, at this period, pretend to be the most enlightened of human beings; what, we say, can we think of men who profess to teach the ignorant the path of knowledge, yet are here convicted of falsifying the plainest historical fact, and represent

ing the most diabolical wretchies as sufferers in the cause of religion. Alas! how depraved; how blind; how infatuated; bow bleated in error, and how averse to truth are the modern editors of John Fox's Book of Martyrs, alias of freebooters, murderers, and rebels.

"SECTION III.

"LIFE, SUFFERINGS, AND MARTYRDOMS OF JEROME of prague." Another section is devoted to the account of this ringleader of error' and disorder in Bohemia. we intend to deal fairly with John Fox, we shall here give his relation in his own words, as we did in the case with John Huss:

"THIS hero in the cause of truth, was born at Prague, and educated in its university, where he soon became distinguished for his learning and eloquence. Having completed' his studies, he travelled over great part of Europe, and visited many of the seats learning, particularly the universities of Paris, Heidelburgh, Cologne, and Oxford. At the lat ter he became acquainted with the works of Wickliffe, and translated many of them into his own language.

"On his return to Prague he openly professed the doctrines of Wickliffe, and finding that they had made a considerable progress in Bohemia, from the industry and zeal of Huss, he became an assistant to him in the great work of reformation.

"On the 4th of April, 1415, Jerome went to Constance. This was about three months before the death of Huss. He entered the town privately and consulting with some of the leaders of his party, was easily convinced that he could render his friend no service.

"Finding that his arrival at Constance was publicly known, and that the council intended to seize him, he retired, and went to Iberling, an imperial town, a short distance from Constance. While here, he wrote to the emperor, and declared his readiness to ap pear before the council, if a safe-conduct were granted to him; this, however, was refused. “After this, be caused papers to be put up in all the public places in Constance, particularly on the doors of the cardinals' houses. In these he professed his willingness to appear at Constance in the defence of his character and doctrine, both which, he said, had been greatly falsified. He farther declared, that if any error should be proved against him, he would retract it; desiring only that the faith of the council might be given for his security.

"Receiving no answer to these papers, he set out on his return to Bohemia, taking the precaution to carry with him a certificate, signed by several of the Bohemian nobility then at Constance, testifying that he had used every pradent means in his power to procure an audience.

"He was, however, notwithstanding this, seized on his way without any authority at Hirsaw, by an officer belonging to the duke of Sultzback, who hoped thereby to receive commendations from the council for so acceptable a service.

The duke of Sultzback immediately wrote to the council, informing them what he had done, and asking directions how to proceed with Jerome. The council, after expressing their obligations to the duke, desired him to send the prisoner immediately to Constance. He was, accordingly, conveyed thither in irons, and on his way was met by the elector palatine, who caused a long chain to be fastened to him, by which he was dragged, like a wild beast, to the cloister, whence, after an examination, he was conveyed to a tower and fastened to a block, with his legs in stocks. In this manner he remained eleven days and nights, till becoming dangerously ill in consequence, his persecutors in order to gratify their malice still farther, relieved him from that painful state.

"He remained confined till the martyrdom of his friend Huss; after which he was brought forth and threatened with immediate torments and death if he remained obstinate. Terrified at the preparations which he beheld, he, in a moment of weakness, forgot his resolution, abjured his doctrines, and confessed that Huss merited his fate, and that both he and Wickliffe were beretics. In consequence of this his chains were taken off, and he was treated more kindly; he was, however, still confined, but in hopes of liberation. But his enemies suspecting his sincerity, proposed another form of recantation to be drawn up and

plicity, delivered over to the civil power; but, being a layman, he had not to undergo the ceremony of degradation.

"Two days his execution was delayed, in hopes that he would recant; in which time the cardinal of Florence used his utmost endeavours to bring him over. But they all proved ineffectual: Jerome was resolved to seal his doctrine with his blood.

"On his way to the place of execution he sung several hymns; and on arriving there, he knelt down and prayed fervently. He embraced the stake with great cheerfulness and resolution; and when the executioner went behind him to set fire to the faggots, he said, Come here, and kindle it before my eyes; for had I been afraid of it, I had not come here, having had so many opportunities to escape.'

"When the flames enveloped him, he sung an hymn; and the last words he was heard to say were, This soul in flames I offer, Christ, to thee!'

We might suppose, from this account, that the members of the council were immersed in brutal ignorance, and monsters in human shape, callous to every sentiment of mercy, and delighting in acts of oppression; but we have a witness to bring forward, whose relation of Jerome's conduct will give a different colouring to the life of this martyr of Fox's coining. It will be found that "this hero in the cause of truth," was a convicted propagator of falsehood, a dissembler and perjurer-very amiable qualities for a Protestant martyr. The cruelties stated to have been practised on Jerome will be seen to be mere fiction, fabricated to excite compassion in his favour, and abhorrence of his persecutors. It will be seen that this heresiarch was treated by the council with lenity and tenderness, which he returned with treachery and deceit; and that it was in consequence of his own bad conduct that he was executed. It is admitted even by John Fox, that he condemned the doctrines of John Huss and Wickliff, under the hope of being liberated, but when he found himself mistaken, he then retracted his solemn declaration; thus shewing himself a prevaricator for self-interest. The charges produced against him, it will be seen, were not those given in the Book of Martyrs, but others more impious and irreligious. He was, it appears, a prosecutor himself, and even a murderer. From Fox's description of his eloquence, we might be led to imagine that he was gifted with tongues as the holy apostles were, and his reasoning overwhelming. It does not, however, appear that he was so highly gifted a man, though certainly possessed of great abilities. We should have been better pleased with Fox, if he had given us some of Jerome's fine arguments, that we might have compared them with the sentiments of the primitive fathers. To tell us that he was ready "to appear at Constance in defence of his character and doctrine, both which, he said, had been greatly falsified," is telling us nothing. To believe it is to pin our faith upon the sleeve of a CONVICTED LIAR, and surely there is no Protestant, laying claim to common sense, will take a statement, unauthorized, for fact, because John Fox asserts it is so and so. Catholics are accused of being led blindfolded by their priests, but what can we say of those Protestants who are led to give credit to tales that carry with them the air of improbability, and have no clue of authority to verify them? If Jerome's doctrines were falsified, why not lay before us the way in which they were perverted? If true, why not point out in what his adversaries erred? He was an hero in the cause of truth," Fox says; what then were the truths he taught in opposition to the supposed errors in existence.

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Christ had promised that his church should never err, be it observed. This is plainly and explicitly recorded in the gospels of the new Testament. His church was never to swerve from the Truth, and consequently the Truth was always to be found, and to be found only in his church. Where then was the Truth, of which Jerome of Prague was the hero? When was it obscured, and how did Jerome bring it to light? These are questions which every person desirous of coming at the truth should ask. At the time of the council of Constance the Christian world was divided into two classes, the church of Rome and what is called the Greek church, the latter suffering dreadfully from the attacks of the Mahometans, in punishment of their swerving from the Truth. The church of Rome was then acknowledged to be the most ancient church; the period could be named when the Greeks seceded from her authority, but retained all her doctrines, all her sacraments, all her ceremonies; for the only difference between the Latin or Catholic church and the Greeks is, the latter deny the supremacy of the pope, and differ in the article regarding the procession of the Holy Ghost from the Father and the Son. Jerome of Prague acknowledged the supremacy of the pope, and the authority of general councils, by consenting to appear before the synod of Constance; but he differed in some points of doctrine from all the fathers and doctors of 'the two churches, and consequently from all the Christian world. Now is it likely that a man, living fourteen hundred years after the Truth was promulgated, should be the only individual in possession of this attribute of God? The idea is monstrous; and yet this is the notion inculcated by Fox, at different periods, when he places the most notorious and violent propagators of error as godly martys for the cause of truth. For example, Wickliffe had no supporters in the first instance: the doctrines he broached were the production of his own brain. Huss and Jerome of Prague had each their own visionary fancies: the doctrines they taught differed from each other, and their disciples divided into various sects, namely, the Orebites, Adamites, Drecentians, Gallacians, Rochezanites, Jacobites, Thaborites, and so on. Luther, when he commenced dogmatizer, stood alone; his doctrines were new, and like all other errors, there was no stability in them. He modelled and re-modelled his opinions at pleasure; his disciples did the same; an innumerable spawn of religion-makers followed, each claiming to be the true one, but none of them capable of sustaining their claim,

How different, however, is the foundation of the Catholic church. She had only One Architect, who raised his fabric on twelve pillars, and appointed divers Shepherds to guard and protect the sheep which he might gather into the fold of Truth, from the ravages of those who came as wolves in the clothing of sheep to infect them with the contagious breath of error. There was one main pillar to which all the others turned, but that head pillar was supported by the rest, and the fabric was formed of imperishable materials. Now this Architect was God himself, and mark, reader, though he selected one of the twelve apostles to be a pivot of unity and subordination, yet he commissioned the whole twelve to teach the same doctrines which he had revealed to them all. Though he constituted one to be the head of all the rest, and