land, and men do not perish miserably. That was the work of the elder Magi. They were not so much to procure blessings directly, as to cheat or persuade Ahriman into partial suspension of his designs, that thus poor wretches might live. But what of man, of magical power? What of the good spirit? Why did He permit the evil to come into existence? See! He could not help it, for there is a duality in nature. The good and the evil, the light and darkness; and so evil is a necessity for a time, and these two will battle till the evil is swallowed up, and only the good will remain. Thus he accounted for evil; and, however we may feel inclined to reject his theory, we will say, it is better accounted for in that way than by the modern method of saying it is sinful to inquire into such matters-asking men only to believe, pay their tithes, and be satisfied. In that Persian mode habits of thinking were generated; by modern methods, thinking is blotted out, and stupid assent becomes the order of the day.

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Thus was bodied forth the creation of good and evil spirits. Ere man was, or the sun, or moon, or stars, God sat upon His vast and solitary throne, and sent forth from Himself this good creating spirit, the word Ormuzd, but not, as the Persians say, Ahriman also. For while they acknowledge that both proceeded from His act, with this difference, however, that He directly willed the existence of the Word, not that of the Evil One, who "came as a necessary consequence, as shade follows light, as night follows day." But now that these two existed-now that each had his battalions, it was necessary they should fight. Ormuzd had resolved that evil should be fully blotted out, and the news reached Ahriman in his hell of torture and fires. The Evil One trembled, for although he had resolved to battle for dominion, he seems to have fairly appreciated the weakness of his position. He had created Deves and the Darujs, but could he hope that in a contest they would bear themselves valourously. Gloom sat upon his brow as he reclined upon his throne of molten brass, amidst darkness so thick that it could be felt, when his creature Deves came to petition that he would not surrender, nor give way without a struggle, but rely upon them, and they would bear themselves bravely in the fight. Ahriman resolved-Yes, be it so; I'll fight, and for no mean prize; but for this, to be a subject or to be a king. Ormuzd had now created the earth, and arranged all in order for the future growth of man. He had appointed angels (Amshaspunds) to protect the flocks and herds, fruits and metals, with all else fair and good, and had also created the happy spirits which fill up space. Ahriman arose to counteract this influence, but Mythra, who is styled the Mediator between God and His creatures, interfered, and brought about a kind of truce, which lasted through about one thousand years. Then Ormuzd resolved that he would call man into existence, when Ahriman, followed by his Deves, rushed upon the earth, and filled all with confusion. Where there had been peace, now was disorder; all order and unity was at an end, for hell had broken loose, with the resolve to conquer in the fray. We shall not drag our readers through the contest. It is evident that in only one way could it be decided. But Ahriman penetrated into very heaven itself, and was joined by many weak-souled angels, who feared the result would be against heaven. They were for the strongest party, not out of love to it, but of love unto themselves, for it was their position they wished to preserve. The holy Hunover was, however, triumphant, and Ahriman was borne back to his native hell; the faithful ones received their reward in being still standing in the Light of God, while all the others were left to wail their folly or crime in outer darkness. P. W. P.

CHARACTERISTICS OF THE REFORMATION.-XXX.

MARTYRDOM FOR THE TRUTH.

To

FROM November, 1414, to the following month of June, Huss had lain in prison at Constance. And now, on the 6th June, 1415, he is brought forth from prison, hollow-eyed and emaciated, but firm and undismayed. It is easy to see that, physically, he has suffered much, but that his mind and will are yet unconquered. Brought forth, then, he now is, for what? be heard before the Council, as the Emperor promised? Nay, nay, to be put upon his trial as a heretic and a rebel against the authority of the Church. Brought before the Council in chains, his works are produced; he is asked if they are his, and acknowledges the fact. The articles of accusation are then ordered to be read; but while they are in process of reading, indignant murmurs on the one hand, replied to by shouts of insolent mockery on the other, create so great an uproar that the proceedings are suspended. So soon as quiet is in some measure restored, Iluss declares, calmly, that he is prepared, out of Scripture and by the writings of the Fathers, to show the correctness of his opinions. This declaration, however, is but the signal for another outburst of mockery, in which the prelates and other great dignitaries are not ashamed to join and in the midst of this, Huss, manacled and chained, is ordered away to prison again. The next day he is brought up again; and after a long examination, in which, wronged as he was by these proceedings, he showed equal tact and temper, while insolence and vulgar injustice marked the conduct of his judges, he is again remanded to his dungeon. Once again, the following day, he is brought up, and the same process is repeated. The Council had hoped to intimidate him into recanting. Unqualified submission is required,' said Cardinal Cambray, and if you persist in defying us, we know how to proceed.' But Huss will be loyal to the Truth; he wavers not. They may kill, but they cannot conquer him.

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The traitor, or craven (which the reader will), the Emperor Sigismund, sat on his throne. "You have heard," said he, "the charges against Huss. "In my judgment each of these crimes is deserving of death. If he does "not forswear all his errors he must be burned. If he submits, he must be stripped of his preacher's office, and banished from Bohemia: there he "would only disseminate more dangerous errors. The evil must be extir"pated, root and branch. If any of his partizans are in Constance, they "must be proceeded against with the utmost severity, especially his disciple, "Jerome of Prague. Huss turned to his good friend, the Knight of Chlum, and said, mournfully, "I was warned not to trust to his safe con"duct; I have been under a sad delusion; he has condemned me even "before mine enemies." As for Jerome of Prague, the Emperor knew that he was in Constance, whither his restless spirit had led him, that he might see and hear all that befell his master, with the forlorn but cherished hope, too, that he might be useful to him. The words of Sigismund sealed the fate of Huss. The refusal to retract aught of what he had written, unless shown in what it was false, uttered by him in the first instance, was now repeated as calmly and collectedly as if his life had not been at stake.

There is, indeed, something sublime in the conduct and bearing of this man throughout the whole of these three days of protracted torture, insult, abuse, and mockery. He was no fanatic, strung up to assert or do a thing under momentary excitement, which, when the excitement had subsided, he

would be as ready to deny or retract. No! he was a man who had earnestly sought for the Truth, and believed he had found it, and far too noble to lie in the sight of God by abandoning his truth, though all the world might bid him do so. We, looking at many of the beliefs of Huss, may not think them true-but they were truths to him. In judging of those men who, like him, have been willing to suffer for opinion's sake, we should ever bear in mind that Truth is subjective; and that honesty which leads a man to stand by what he believes to be Truth, is equally virtuous, whether his belief be sound or unsound. In addition to that, we must remember that Huss defended a principle which is eternally true-that, namely, of the right of every man to think for himself, and express his thoughts untrammelled and unhindered by authority of Church or Emperor. "If Eleazar, under the Old Law," was his sublime reply to those who would have had him recant, "refused to eat forbidden food, lest he should sin against God, and leave a bad example to 'posterity, how can I, a Priest of the New Law, however unworthy, from "fear of death, sin so heinously against God, first, by departure from truth; "secondly, by perjury; thirdly, by grievous scandal to my brethren?" By such men as this it is that all our rights-blood-baptized as they are-have been wrested from the hands of tyrants.

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All attempts to make Huss recant having failed, the Council now determined to sentence him. It is the 6th July when Huss is brought up before the Council in full session for this purpose. The session is held in the Cathedral, and commences with the celebration of High Mass, during which Huss, as an abandoned heretic, is kept standing in the porch. A sermon is next preached by the Bishop of Lodi, from the text-"That the body of Sin "might be destroyed." Fierce declamation against Huss; servile adulation of the Emperor Sigismund--" whose glorious office," said the bishop, "it is "to destroy heresy and schism, especially this obstinate heretic" (pointing to Huss); and only such blasphemy as Priests are capable of, characterised the whole of this discourse. And now the Council proceeds to the business of the meeting. First, Huss's writings are condemned to be burnt. Where"fore condemn ye them," said Huss, "when you have not offered a single argument to prove that they are at variance with the Holy Scriptures and "with the articles of faith? and what injustice this is, that ye condemn the "whole of my writings, many of which ye have never seen, much less read!" Next, the sentence is read, condemning Huss himself to the flames, but first to be degraded from his priestly office. Huss was on his knees to receive the sentence, and before he rose he prayed: "Oh! God, forgive these my enemies, as thou knowest that they have falsely accused me before men; forgive them, oh! God, for the sake of thy great mercy!" These words were received by the "holy bishops and priests" assembled with jeers and scornful laughter.

Five bishops and one archbishop were appointed to perform the office of degradation. Clad in full priestly attire Huss is led to the high altar. One by one the robes are now stripped from him, a dire curse being pronounced on each as it is cast aside. Huss submitted with calm dignity to the blasphemous mockery. Now the tonsure is to be cut off; but a dispute arises among the executioner-bishops. Should this be done with scissors or a "razor?" a most important question-at such a time, too! "Lo!" said Huss, in bitter sadness, "they cannot agree how to put me to shame!" It was ultimately done with scissors. A high paper cap, painted over with devils, was now placed upon his head, with the inscription, "Arch-heretic!

"Now we devote thy soul to the Devils in hell!" and so the service ended. The Emperor now ordered him to be executed. "Freely came I here, with "your safe-conduct!" said Huss, looking steadily at the throned traitor, who started and trembled, while a deep blush passed over his face.

Now, from the Cathedral of Constance the melancholy yet glorious procession starts. Huss, with the headsman, two of his servants going before, two behind, are followed by eight hundred horse. As they pass the bishop's palace, the procession is ordered to halt, that Huss may gaze upon his books burning. He smiles a bitter smile, less bitter it might have been could he have known that all the burning could not destroy. As he passes along he addresses the people in German, informing them that those who have condemned him have not shown him to be in error. At last the place of execution is reached, Behold! there the pile which is to become the martyr's funeral pyre. The people close around; Huss kneels and prays: "Into thy "hands, O Lord, I commend my spirit." "We know not what this man may have done," is the remark of many, "but his prayers to God are excel"lent." While he was praying, the paper cap fell from his head; the soldiers were ordered to replace it: "Let him be burnt with all his devils!" is the remark of the officiating functionaries. He was desirous to confess before leaving the world. A richly attired priest, seated on a stately horse, exclaimed, "No confessor shall be granted to a heretic!"

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But the secular authorities were more lenient. A confessor arrives; but he requires Huss to retract his errors. "I have nothing to retract," said he. Then I cannot receive your confession." "Be it so," replied Huss, "it matters not, I will confess my sins to God." And so unannealed and unconsoled, except by the witness of his own clear conscience, Huss was now to be launched into eternity. We, looking at the matter in a different light, may think this a small matter; we should, however, recollect that it was not so to Huss, who believed in the duty and value of confession. But what shall we say of these priestly butchers, who, if they believed the doctrines of their own Church, were doing their best to kill this man's soul as well as his body? The fire is now kindled, and Huss, tied by an old rusty chain to the stake, commences to sing in a loud voice; ere long the smoke and flame, driven by the winds into his face, put a stop to his singing; and a few moments after, the ashes of Huss are mingled with the embers of his funeral pile. The ashes were carefully collected and cast into the Rhine, in order that nothing might remain of him to pollute the soil on which the sacred city of Constance stood. And so, as Neander remarks, the Christian Council of Constance disposed of the ashes of Huss precisely as the ashes of Polycarp were disposed of by the Pagans. So ended the martyrdom of brave John Huss.

John Huss, in common with all the noble army of martyrs for the Truth, stands to us as an example. He dared to die for the Truth; we too frequently hesitate to be at any inconvenience for its sake. He manfully withstood the assembled power of the Church at Constance; we tamely let the Churches stand in the way of all kinds of Reform. He was one, we are many; the greater his honour and our disgrace. Brothers, it is not merely disgrace, but worse, far worse; for thereby we give the Priest the power he has-we lend a hand in procuring our own moral death, and we promote the spiritual disease which leads to so many sad results in the world around us. Many would be willing to be Religious Reformers if the task were an easy one; but not being easy, they shirk their duty, and play the hypocrite in life. John Huss

had no easy work to do at Constance, but he did it; he asked not for ease, but how he could best aid the cause of God and Truth. Who would not rather be John Huss, with all John Huss had to suffer, than live a life of hypocrisy and self-contempt? Is life worth purchasing by the loss of one's soul? These would be questions worth asking and answering, even if life were the sacrifice required; but in these days no such heavy sacrifice is required; our task is light compared with that which Huss and others shrank not from performing. Let the lives of such as Huss inspire us to work, asking not for ease, but manfully striving to do what there is to be done, easy or hard as the task may be. Let us, too, shrink not from our duty because men revile and persecute, but be ever true to ourselves and to humanity -loyal to Truth and to God.

JAS. L. GOODING.

SOUTH PLACE CHAPEL, SUNDAY EVENING LECTURES. BY P. W. PERFITT, PH. D.

THE LIFE AND CHARACTER OF ELIJAH.

(Continued from p. 64.)

GOING again over the list of alternatives, that of "Arabs," instead of "ravens," is probably the one that persons free from any previous bias would select as the most probable. Dr. Kitto declares that, although he would not hesitate at the ravens, if quite sure that those birds were really intended, yet when the alternative was thus open, he rather inclined to the Arabs,-influenced, he says, by such a knowledge of the habits and character of that people as enabled him to perceive their entire fitness to be the agents of "this providential dispensation in favour "of Elijah." Nothing seems more likely than that encampments of Arabs, who still intrude their tents, at certain times of the year, upon the borders, or into the unappropriated pastures of settled countries-would at this season of drought have been forced within reach of the brook Cherith; and, knowing the increasing scarcity of water, would have remained there as long as its stream afforded any to them—that is, as long as Elijah himself remained, which was until the stream was dried up. They were also, from their condition and habits of life, the very persons to whom the secret of his retreat might be most safely entrusted,-far more so than it would have been to any towns-people, subjects of Ahab, whom some conceive to have been the parties in question. They were the least likely to know his person, or that he was sought after by the king; or, if they did know this, they were less than any other persons open to any inducements to betray him which the king could offer, or any fears he could awaken. Besides, when he had once eaten of their bread and meat, the great law of Arabian honour made him secure of continued support, and safe from betrayal. Nothing they could afterwards learn concerning him-no temptation that might afterwards be presented-could have any force against the solemn obligation which was thus incurred, and the breach of which would cover the tribe with scorn and shame for many generations. With these views, it seems, says Dr. Kitto, that "I have commanded the Arabs to feed "thee there," is, under all the circumstances, a more probable and natural interpretation than "I have commanded the ravens to feed thee there."*

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But the brook Cherith at length dried up, and then Elijah received a fresh command. And the word of the Lord came unto him, saying, Arise, get thee to Zarephath, which belongeth to Zidon, and dwell there: behold, I have com"manded a widow woman there to sustain thee. So he arose and went to Zarephath. And when he came to the gate of the city, behold, the widow woman was there

Kitto. Daily Scripture Readings, vol. iv, pp. 219.222.