Rev. Mr. E. has a very good church," one may suppose I mean to praise a house for worship, and another may think I praise the worshippers. Phrases, as well as words, are often equivocal. "I will have mercy and not sacrifice." Math. ix. 13. "The expression," says Dr. Campbell, I will have mercy, commonly denotes, I will exercise mercy; whereas, it is in this place employed to signify, I require others to exercise mercy. Must it be ascribed to wickedness of heart if some other persons have been less discerning, or less learned, than Dr. Campbell? If not, others perhaps have innocently mistook the meaning of the text. "For the love of Christ constraineth us." 2 Cor. v. 14.Now who can certainly tell whether by the phrase "the love of Christ," was meant the love which the apostles had to Christ, or the love which Christ had displayed towards mankind. Of two learned ministers, one understands the phrase in the former sense, the other in the latter. Shall they on this account, mutually reproach and accuse each other of gross depravity and wickedness? As unreasonable as this would be, it would not be more unbecoming than one half the contentions which have distracted and disgraced the christian world. Besides the ambiguities in our own language, we have to observe, that our scriptures are a translation from other languages, in which also the same words and phrases were used in differMost people have to ent senses. depend on a few learned men, all of whom have been fallible translators. Each of these translators had probably imbibed a system of opinions, before he began to trauslate. They were severally apprized of the ambiguity of words in the original. They may all have been men of integrity; yet it would be natural for each one to suppose, that the scriptures were not intended to contradict his own correct opinions; and every one's opinions appear to himself correct. Consequently when one translation of an equivocal word or phrase would favor his opinion, and another would contradict it, we may be pretty certain which of the two he would adopt. But if a translator were perfectly impartial, he might be liable to mistake the meaning of an equivocal word in a particular case, as honest men often mistake each other's meaning in our own language. When these things shall have been duly considered, will it not appear to every impartial mind, that error in opinion is far less evidence of depravity of heart, than an uncharitable spirit one towards another, on account of diversity in sentiment? It is very easy to see, how persons may innocently mistake in explaining the scriptures, and how different persons may be led into different opinions. But it is not so easy to see, how they can be innocent in hating and reviling one anoth-. er. But let it not be supposed, that the liability of some passages of scripture to different explanations, is any valid objection to the Bible. Other books, even the laws of a state, are liable to different expositions; and the same is true of language when spoken, as well as wien written. We may with as much propriety say, that tongues and pens are of no use, because we Sometimes mistake the meaning of what is spoken or written; as to say, the Bible is useless, because some passages are capable of different interpretations. In deed, with the same propriety that we may urge such an objection against the scriptures, we may affirm, that our understandings are of no use, unless they are so perfect as to be incapable of error. And he who, in defiance of common sense, will impute all the supposed errors of his brethren to sinful depravity, is not an object of envy, in regard either to the extent of his understanding, or the purity of his own heart. THE MARTYRDOM OF DR. HUSS. JOHN HUSS was born in the year 1376, near Prague in Bohemia. Having obtained an education, and being eminent for piety, he was elected Rector of a university in 1408 On reading the writings of Wickliff he became an admirer of that eminent man, and embraced so many of his opinions as to be considered a disciple. This exposed him to the vengeance of the papal clergy, and finally brought him to the stake. In 1414, the General Council of Constance was convened;" at which, says Mr. Fox, "There were archbishops and bishops 346; abbots and doctors 544; prinees, dukes, earls, knights, and squires 1600." The attention of the Council was soon called to the heresies of Wickliff. He was now dead, but the council reviled his memory, condemned his opinions, burnt his books, and ordered his bones to be dug up and consumed to ashes. Huss was a prineipal character among the followers of Wickliff. The Council ap plied to the emperor Sigismond to bring him to Coustance. Having obtained a safe conduct from the emperor, and testimonials in favor of his character, Huss set out,Oct. 1414, to meet the Council. His name was so much known and respected, that he passed through Germany in a kind of triumph. In the cities he was received with loud acclamations, and the streets were lined with people who had come together to see him. When he arrived at Constance, his friend, Baron de Clum, gave informaation to the pope, that the emperor had given Huss his safe conduct, and he requested the pope to do the same. This was promised, but the promise was soon violated. Instead of appearing before the Council, as Huss expected, he was called before the pope and cardinals for a sham examination, and then east into prison. Here he was confined, in violation of the safe conduct, and notwithstanding the exertions of his friends, until he was seized with a violent disease, which threatened his life. The pope hearing of his sickness, feared he would die before he should be formally condemned. He and his friends therefore resolved to draw up articles against him, and to condemn him while in prison. Articles were accordingly prepared,and a formal citation sent him to appear before the Council. The messengers found him with his eyes sunk and languid, his visage pale and emaciated. The good man raised himself up and said "You see, friends, my condition. Do I seem like a man fit to plead a cause in a public assembly? Go, tell your masters what you have seen. But staytell them likewise, that if they will allow me an advocate, I will not fail even in this condition to join issue with them."-But this small favor was denied, and the trial was postponed. In Constance the populace imbibed the spirit of their leaders, and became so furious that the friends of Huss were in great danger. But in Bohemia, where Huss was known and beloved, а different feeling prevailed. The whole kingdom was in motion in his favor. A petition was circulated and signed by almost the whole of the nobility and gentry in the kingdom. It was dated May 1415, and addressed to the Council. In this they complained of a breach of the safe conduct, and requested that an end might be put to the sufferings of Huss, by granting him a hearing as soon as possible. The trial being still delayed, a second and a third petition were sent. On the first of June, a promise was given that Huss should be examined within a week. On the fifth, the same Council resolved that the articles objected to him, should be produced and examined in his absence; after which he was to be sent for and condemned. Being informed of this resolve, the Bohemian deputies went immediately to the emperor, and laid their complaint before him. He was greatly offended with the conduct of the Council, and sent them an arbitrary mandate to desist; and said he would have nothing done but with the defendant face to face." Huss was then summoned to appear the next day. He appeared; an article of charge was read; but soon such a tumult was excited, that he could not be heard in his own defence. They adjourned. The next morning they met again; the emperor attended, that more decency might be observed. Several articles of charge were brought against Huss, to which he answered in a cool, dispassionate manner. The following were some of the opinions which gave most offence. "That there is no absolute necessity for a visible head of the church; that the church was better governed in apostolic times without one;-that a wicked pope cannot possibly be the vicar of Christ; that liberty of conscience is every one's natural right; that ecclesiastical censures, especially such as touch the life of man, have no foundation in the scripture;-that no excommunication should deter the priest from his duty; that preaching is as much required from the min ister, as alms-giving from the man of ability; that neither of them can hide his talent in the earth, without incurring the divine displeasure." Most of these opinions were not only proved, but confessed. The Cardinal of Cambray thus addressed Mr. Huss: "Your guilt hath been laid before this august assembly with its full force of evidence. I am obliged therefore to take upon me the disagreeable task of informing you, that only this alternative is offered to you; either to abjure these damnable errors and submit yourself to the Council-in which case these reverend fathers will deal as gently with you as possible; or to abide the severe consequence of an obstinate adherence to them." not Huss replied “I came here to defend any opinion obstinately; but with an earnest desire to see my errors and to amend them. Many opinions have been laid to my charge, some of which I never maintained; and others, which I have maintained, are not yet refuted. As to the first, I think it absurd to abjure opinious which were never mine; as to the second, I am determined to subscribe nothing against my conscience." He was so feeble that he could scarcely walk; yet he was cruelly sent back to a cold and hungry dungeon, and allowed one month to give his final answer. During the month efforts were made to prevail on him to recant, but he cast himself on God,and remained inflexible. The sixth of July was appointed for his condemnation. A sermon was delivered, in which the preacher exhorted his hearers "to cut off the man of sin." The substance of the sentence is thus given: John Huss,being a disciple of Wickliff of damnable memory, whose life he has defended, and whose doctrines he has maintained, is adjudged by the Council of Constance to be an obstinate heretic, and as such to be degraded from the office of priest, and cut off from the holy church." He was then arrayed in priest's vestments and ordered to ascend a scaffold, with liberty to address the people. It was hoped he would retract; but he said that he knew no errors which he had to retract-that he would not injure the doctrine he had taught,nor the consciences of those who had heard him, by ascribing to himself errors, of which he was not convinced. When he came down from the scaffold, he was surrounded by seven bishops, who were appointed to degrade him. Each took off some part of his priestly attire, "adding a curse." The last act of degradation was, to place on his head a large paper cap, on which various horrid forms of devils were painted, and saying, "hereby we commit thy soul to the devil." In regard to this cap, Huss observed,-"It is less painful than a crown of thorns." He was then led to the place of execution. His books were first burnt before his face. When he came to the stake, he was allowed some time for devotion. Many who had been prejudiced against him, when they heard his prayer, cried out,"What this man hath done within doors we know not, but surely he prayeth like a christian." 1 After he was fastened to the stake, he was again exhorted to retract his errors. He replied, "I have no errors to retract; I endeavored to preach Christ with apostolic plainness, and I am now prepared to seal my doctrine with my blood." The faggots being lighted, he commended himself to God and began a hymn, which he continued to sing till the wind drove the flame and the smoke into his face. After his body was consumed, his enemies were not contented; "they gather ed up the ashes and cast them into the Rhine, that the earth might not feel the load of such enormous guilt." The Thus ended the days of Dr. Huss, one of the most inoffensive, amiable, and pious men. university of Prague gave this testimony in his favor-"From his infancy he was of such excellent morals, that during his stay here, we may venture to challenge any one to produce a single fault against him." Το preserve the memory of this excellent man, the sixth of July was for many years held sacred among the Bohemians. "A service adapted to the day was appointed an oration was spoken in commendation of their martyr; in which the noble stand he made against ecclesiastical tyranny, was commemorated, and his excellent example proposed as a pattern to all christians." Some serious questions naturally occur:-What was the crime of Huss, for which he was degraded and burnt? Was he an immoral man, a drunkard, a thief, a robber, or a murderer? No; he was most exemplary in his morals. Was he an impious or irreligious man? No; he was eminently pious and devout. What then was his crime? It was this, he dared to exercise what he called the rights of conscience,and by allowing himself to inquire after truth, he happened to dissent from the supposed infallible clergy. But we must forbear, and leave every christian to his own reflections. THE MAIN ARGUMENT CONSIDERED. IN support of certain doctrines which have been controverted in our day, it has often beeu urged as an argument of great weight, that the doctrines have been generally believed, by great and good men, and the most pious christians, for many centuries; and that it is unreasonable to suppose that God would suffer so great a part of pious christians, for so many ages, to remain in error on questions of such imVol. III. 2 portance. Perhaps no argument has had more influence in our country than this. But that all our readers may be able to judge of its weight and worth, we shall quote some passages from the "Thirty four conferences between the Danish Missionaries and the Malabarian Bramans or Heathen Priests, in the East Indies." The conferences were reported by the Danish Christian Missionaries. They took place early in the last |