and

morality as well as erudition, prevented all sus- the barbarous conquerors mix and amalgamate picion of his harbouring any such dark designs as with the conquered, and become themselves more have since come to light. But it would far exceed or less civilized. Dr. Weishaupt is allowed to be the limits to which this work is restricted, to give influenced by a high degree of vanity; as an evieven an outline of the nature and constitution of dence of which he communicates as the last se this extraordinary society; of its secrets and cret to his most favoured adepts, that the myste mysteries; of the deep dissimulation, consum-ries of ILLUMINISM, which, in going through the mate hypocrisy, and shocking impiety of its found-inferior degrees, had been successively attributed er and his associates; of their Jesuitical art in to the most ancient patriarchs and philosophers, concealing their real objects, and their incredible and even to Christ himself, owed its origin to no industry and astonishing exertions in making other than Adam Weishaupt, known in the or converts; of the absolute despotism and com- der by the name of Spartacus. The same vanity plete system of espionnage established throughout which leads the doctor to take this traditional the order; of its different degrees of Novices, Mi-method, while secrecy is deemed necessary, of nervals, Minor and Major Illuminées; Epopts, securing to himself the honour of having founded or Priests, Regents, Magi, and Man-kings; of the society, would lead him, were the Illuminati the Recruiters or Insinuators, with their various actually victorious over all religions and govern subtle methods of insinuating into all characters ments, to wish to have his memory recorded in a and companies; of the blind obedience exacted more durable manner by writing or printing. Bet of the Novices, and the absolute power of life and if these and all the other arts were to perish in a death assumed by the order, and conceded by the mass, then the memory of the doctor, and the in Novices; of the dictionary, geography, calendar, portant services he had done to the order and to and cipher of the order; of the new names as- savagism, must, within a century at the utmost sumed by the members, such as Spartacus by perish along with them. But if, in fact, the total Weishaupt, because he pretended to wage war annihilation of the arts and sciences, as well as of against oppressors; Cato by Zwack; Ajar by all religion and government, be really the object Massenhausen, &c.; of the Minerval Academy of Weishaupt and his Illuminées, then we may and Library; of the questions proposed to the agree with the celebrated Mandeville, that "h candidates for degrees, and the various ceremonies man nature is the true Libyan desert, daily pro of admission to each; and of the pretended mo- ducing new monsters," and that of these men rality, real blasphemies, and absolute atheism, of sters the doctor and his associates are beyond a the founder and his tried friends. Such of our doubt the most extraordinary. Professor Robison readers as wish to be fully informed of these mat- informs us, that the order of the Illuminati was ters, we must refer to the Abbé Barruel's works, abolished 1786 by the elector of Bavaria, but reand to Prof. Robison's Proofs of a Conspiracyvived immediately after, under another name, a against all the Religions and Governments of in a different form, over all Germany. It was Europe. But while credit may be given to the again detected and seemingly broken up; but it general facts related in these works, some doubts had by this time taken so deep root, that it still respecting the ultimate object of Dr. Weishaupt subsists without being detected, and has spread, and his associates in this conspiracy may be ex- we are told, into all the countries of Europe. pressed: as, That men of their principles should IMAGE, in a religious sense, is an artificial secretly conspire to overthrow all the religions representation of some person or thing used as and governments at present in Europe, is by no an object of adoration; in which sense it is used means incredible: that they should even prevail synonymously with idol. The use and adoration on many well-meaning philanthropists, who are of images have been long controverted. It is no enemies to rational religion or good govern- plain, from the practice of the primitive church, ment, to join them, is also very credible. But recorded by the earlier fathers, that Christians that a set of men of learning and abilities, such as during the first three centuries, and the greater Weishaupt and his associates are allowed to be, part of the fourth, neither worshipped images, not should form a conspiracy to overturn, and with used them in their worship. However, the gene more than Gothic rage utterly abolish the arts rality of the popish divines maintain that the use and sciences, and to restore the supposed original and worship of images are as ancient as the Chris savage state of man, appears to us a phenomenon tian religion itself: to prove this, they allege a in the history of the human heart totally unac- decree, said to have been made in a council held countable. That "the heart of man is deceitful by the apostles at Antioch, commanding the above all things, and desperately wicked," is a faithful, that they may not err about the object of melancholy truth, which not Scripture alone, but their worship, to make images of Christ, and the history of mankind in all ages and nations, worship them. Baron. ad ann. 102. But no no affords full proof of, as well as the shocking his tice is taken of this decree till seven hundred tory of the Illuminati; but while pride and vanity years after the apostolic times, after the dispute have a place in the human heart, to say nothing about images had commenced. The first instance of our other passions, which are more or less in- that occurs, in any credible author, of images terested in the preservation of the discoveries and among Christians, is that recorded by Tertullian improvements in arts, sciences, and their inse- de Pudicit. c. 10, of certain cups or chalices as parable concomitant, luxury, we are persuaded no Bellarmine pretends, on which was represented man, or body of men, who have enjoyed the the parable of the good shepherd carrying the lost sweets of civilized life, ever formed a serious wish sheep on his shoulders: but this instance only for the total abolition of the arts and sciences. In proves that the church, at that time, did not thank the fury and rage of war, Goths, Vandals, and emblematical figures unlawful ornaments of Turks, may burn and destroy monuments of art chalices. Another instance is taken from Euse and repositories of science; but when the wars bius (Hist. Eccl. lib. vii. cap. 18,) who savs, are over, instead of returning to the savage state in his time there were to be seen two brass sta

that

IMAGE

IMMUTABILITY

tues in the city of Paneas, or Cæsarea Philippi; of the Catholics, looking on it as a kind of sacrithe one of a woman on her knees, with her arms lege; and yet they condemn the Romans (who stretched out; the other of a man over against are professed image-worshippers) as idolaters; her, with his hand extended to receive her: these nor can these last keep pace with the Greeks, statues were said to be the images of our Saviour, who go far beyond them in this point, which has and the woman whom he cured of an issue of occasioned abundance of disputes among them. blood. From the foot of the statue representing See ICONOCLASTES. The Jews absolutely conour Saviour, says the historian, sprung up an demn all images, and do not so much as suffer exotic plant, which as soon as it grew to touch any statues or figures in their houses, much less the border of his garment, was said to cure all in their synagogues, or places of worship. The sorts of distempers. Eusebius, however, vouches Mahometans have an equal aversion to images; none of these things; nay, he supposes that the which led them to destroy most of the beautiful woman who erected this statue of our Saviour monuments of antiquity, both sacred and profane, was a pagan, and ascribes it to a pagan custom. at Constantinople. Bingham's Orig. Eccl. b Philostorgius (Eccl. Hist. lib. vii. c. 3.) expressly viii. c. 8; Middleton's Letters from Rome, p. says, that this statue was carefully preserved by 21; Burnet on the Art. p. 209, 219; Dodthe Christians, but that they paid no kind of dridge's Lect. lect. 193; Tennison on Idolatry, worship to it, because it is not lawful for Chris- p. 269, 275; Ridgley's Body of Div. qu. 110. tians to worship brass or any other matter. The IMAGE OF GOD in the soul, is distinprimitive Christians abstained from the worship guished into natural and moral. By natural is or images, not, as the Papists pretend, from ten-meant the understanding, reason, will, and other derness to heathen idolaters, but because they intellectual faculties. By the moral image, the thought it unlawful in itself to make any images right use of those faculties, or what we term of the Deity. Tertullian, Clemens Alexandri- holiness. nus, and Origen, were of opinion, that, by the second commandment, painting and engraving were unlawful to a Christian, styling them evil and wicked arts. Tert. de Idol. cap. 3; Clem. Alex. Admon. ad Gent. p. 41; Origen contra Celsum, lib. vi. p. 182. The use of images in churches, as ornaments, was first introduced by some Christians in Spain, in the beginning of the fourth century; but the practice was condemned as a dangerous innovation, in a council held at Eliberis in 305. Epiphanius, in a letter preserved by Jerome, tom. ii. ep. 6, bears strong testimony against images; and he may be considered as one of the first iconoclasts. The custom of admitting pictures of saints and martyrs into churches (for this was the first source of image-worship) was rare in the end of the fourth century, but became common in the fifth. But they were still considered only as ornaments, and even in this view, they met with very considerable opposition. In the following century, the custom of thus adorning churches became almost universal, both in the East and West. Petavius expressly says (de Incar. lib. xv. cap. 14,) that no statues were yet allowed in the churches, because they bore too near a resemblance to the idols of the Gentiles. Towards the close of the fourth, or beginning of the fifth century, images, which were introduced by way of ornament, and then used as an aid to devotion, began to be actually worshipped. However, it continued to be the doctrine of the church in the sixth, and in the beginning of the seventh century, that images were to be used only as helps to devotion, and not as objects of worship. The worship of them was condemned in the strongest terms by Gregory the Great, as appears by two of his letters written in 601. From this time to the beginning of the eighth century, there occurs no instance of any worship given or allowed to be given to images, by any council or assembly of bishops whatever. But they were commonly worshipped by the monks and populace in the beginning of the eighth century; insomuch that, in 726, when Leo published his famous edict, it had already spread into all the provinces subject to the empire. The Lutherans condemn the Calvinists for breaking the images in the churches

IMAGINATION is a power or faculty of the mind, whereby it conceives and forms ideas of things communicated to it by the outward organs of sense; or it is the power of recollecting and assembling images, and of painting forcibly those images on our minds, or on the minds of others. The cause of the pleasures of the imagination in whatever is great, uncommon, or beautiful, is this; that God has annexed a secret pleasure to the idea of any thing that is new or rare, that he might encourage and stimulate us in the eager and keen pursuits after knowledge, and inflame our best passions to search into the wonders of creation and revelation; for every new idea brings such a pleasure along with it, as rewards any pains we have taken in its acquisition, and consequently serves as a striking and powerful motive to put us upon fresh discoveries in learning and science, as well as in the word and works of God. See Rev. W. Jones's Works, vol. vi. ser. 17; Ryland's Contemplations, vol. i. p. 64; Akenside's Pleasures of Imagination; Addi son's beautiful Papers on the Imagination, vol. vi. Spect. p. 64, &c.; Grove's Mor. Phil. p. 354, 355, 410, vol. i.

IMMATERIALISM, the belief that the soul is a spiritual substance distinct from the body. See MATERIALISM and SOUL.

IMMENSITY, unbounded or incomprehensible greatness; and unlimited extension, which no finite and determinate space, repeated ever so often, can equal. See INFINITY OF GOD.

IMMORALITY, an action inconsistent with our duty towards man, and consequently a sin against God, who hath commanded us to do justice, and love mercy. See MORALITY.

IMMORTALITY, a state which has no end; the impossibility of dying. It is applied to God, who is absolutely immortal, 1 Tim. i. 17; and to the human soul, which is only hypothetically immortal; as God, who at first gave it, can, if he pleases, deprive us of our existence. See SOUL.

IMMUTABILITY OF GOD is his unchangeableness. He is immutable in his essence, James i. 17. In his attributes, Ps. cii. 27. In his purposes, Isa. xxv. 1; Ps. xxxiii. 11. In his promises, Mal. iii. 6; 2 Tim. ii. 12. And in his threatenings, Matt. xxv, 41. "This is a perfec

HOSPITALITY

HUGUENOTS

offer up every day, as a new host or sacrice (t the sins of mankind. They pay adoration to the host upon a false presumption that the elements are no longer bread and wine, but transubstan tiated into the real body and blood of Christ See TRANSUBSTANTIATION. Pope Gregory IX first decreed a bell to be rung, as a signal for the people to betake themselves to the adoration of the host. The vessel wherein the hosts are kept is called the cibory, being a large kind of covered chalice.

asked, of whom is this required? it is answered, kindness towards us through Christ Jesus. La that the principle is required of all, though the us lay all these considerations together, and thre duty itself can only be practised by those whose ask ourselves whether we can find it in our hearts circumstances will admit of it. Dr. Stennet, in to be selfish, parsimonious, and inhospitable?” his discourse on this subject (Domestic Duties, HOST, in the church of Rome, a name given ser. 10,) justly observes, "that hospitality is a to the elements used in the eucharist, or rather species of charity to which every one is not com-to the consecrated wafer, which they pretend t petent. But the temper from which it proceeds, mean a humane, generous, benevolent temper, that ought to prevail in every breast. Some are miserably poor, and it is not to be expected that their doors should be thrown open to entertain strangers; yet the cottage of a peasant may exhibit noble specimens of hospitality. Here distress has often met with pity, and the persecuted an asylum. Nor is there a man who has a house to sleep in, but may be benevolent to strangers.But there are persons of certain characters and stations, who are more especially obliged to it; HUGUENOTS, an appellation given by way as particularly magistrates and others in civil of contempt to the reformed or Protestant Calvi offices, who would forfeit the esteem of the public, ists of France. The name had its rise in 1560 and greatly injure their usefulness, were they but authors are not agreed as to the origin and not to observe the rites of hospitality. Ministers, occasion thereof. Some derive it from the f also, and such Christians as are qualified by their lowing circumstances:-One of the gates of the particular offices in the church, and their affluent city of Tours is called the gate of Fourgon, by circumstances, may be eminently useful in this corruption from feu Hugon, i. e. the late Hug way. The two grand virtues which ought to be This Hugon was once count of Tours, accord studied by every one, in order that he may have ing to Eginhardus, in his life of Charles the it in his power to be hospitable, are industry and Great, and to some other historians. He was, i economy. But it may be asked again, to whom seems, a very wicked man, who by his fierce, cre is this duty to be practised? The answer is, to temper, made himself dreadful; so that after his strangers; but here it is necessary to observe, death he was supposed to walk about in the night that the term strangers hath two acceptations. It time, beating all those he met with: this traditi is to be understood of travellers, or persons who the judicious Thuanus has not scrupled to men come from a distance, and with whom we have tion in his history. Davila and other historians little or no acquaintance; and more generally of pretend that the nickname of Huguenots was all who are not of our house-strangers, as op- first given to the French Protestants, because posed to domestics. Hospitality is especially to they used to meet in the night time in subterr be practised to the poor: they who have no neous vaults near the gate of Hugon; and what houses of their own, or possess few of the con- seems to countenance this opinion is, that they veniences of life, should occasionally be invited were first called by the name of Huguend's a to our houses, and refreshed at our tables, Luke this city of Tours. Others assign a more illas xiv. 13, 14. Hospitality also may be practised trious origin to this name, and say that the leag to those who are of the same character and of gave it the reformed, because they were for key the same community with ourselves. As to the ing the crown upon the head of the present le various offices of hospitality, and the manner in descended from Hugh Capet; whereas they were which they should be rendered, it must be ob- for giving it to the house of Guise, as descended served, that the entertainments should be plenti- from Charles the Great. Others again derive ful, frugal, and cordial, Gen. xviii. 6, 8; John from a French and faulty pronunciation of the xii. 3; Luke xv. 17. The obligations to this German word edignossen, signifying confede duty arise from the fitness and reasonableness of rates; and originally applied to that valiant pa it; it brings its own reward, Acts xx. 35. It is of the city of Geneva, which entered into an a expressly commanded by God, Lev. xxv. 35, 38; ance with the Swiss cantons, in order to maintain Luke xvi. 19; xiv. 13, 14; Rom. xii; Heb. xii. their liberties against the tyrannical attempts 1, 2; 1 Pet. iv. 9. We have many striking ex-Charles III. duke of Savoy. These confederats amples of hospitality on divine record: Abraham, were called Eignots; whence Huguenots. The Gen. xviii. 1, 8; Lot, Gen. xix. 1, 3; Job xxxi. persecution which they have undergone has scarce 17, 22; Shunamite, Kings iv. 8, 10; the hos- its parallel in the history of religion. Dura pitable man mentioned in Judges xix. 16, 21; the reign of Charles IX., and on the 24th David, 2 Sam. vi. 19; Obadiah, 1 Kings xviii. 4; August, 1572, happened the massacre of Barth Nehemiah, Neh. v. 17, 18; Martha, Luke x. 38; lomew, when seventy thousand of them through Mary, Matt. xxvi. 6, 13; the primitive Christians, out France were butchered with circumstances Acts ii. 45, 46; Priscilla and Aquila, Acts xviii. of aggravated cruelty. See PERSECUTION 26; Lydia, Acts xiv. 15, &c. &c. Lastly, what 1598, Henry IV. passed the famous edict should have a powerful effect on our minds is, Nantz, which secured to the Protestants the fro the consideration of divine hospitality. God is exercise of their religion. This edict was good to all, and his tender mercies are over all his voked by Louis XIV.; their churches were then works. Ilis sun shines and his rain falls on the razed to the ground, their persons insulted by the evil as well as the good. His very enemies share soldiery, and, after the loss of innumerable lives of his bounty. He gives liberally to all men, fifty thousand valuable members of society were and upbraids not; but especially we should re-driven into exile. In Holland they built several member the exceeding riches of his grace, in his places of worship, and had amongst them s

HUMILIATION

HUMILITY

distinguished preachers. Among others were the reproaches cast on himself, and with the sins Superville, Dumont, Dubosc, and the eloquent and miseries of others, Heb. xii. 3; Matt. xi. 19; Saurin; the latter of whom, in one of his sermons John xi. 35; was burdened with the hidings of (ser. 9, vol. v.) makes the following fine apostrophe his Father's face, and the fears and impressions to that tyrant, Louis XIV., by whom they were of his wrath, Psal. xxii. 1; Luke xxii. 43; Heb. driven into exile: "And thou, dreadful prince, v. 7.-5. In his death, scourged, crowned with whom I once honoured as my king, and whom thorns, received gall and vinegar to drink, and yet I respect as a scourge in the hand of Al- was crucified between two thieves, Luke xxiii.; mighty God, thou also shalt have a part in my John xix.; Mark xv. 24, 25.-6. In his burial: good wishes! These provinces, which thou not only was he born in another man's house, threatenest, but which the arm of the Lord pro- but he was buried in another man's tomb; for tects; this country, which thou fiilest with refu- he had no tomb of his own, or family vault to be gees, but fugitives animated with love; those interred in, Is. liii. 10, &c.; Matt. xiii. 46. The walls, which contain a thousand martyrs of thy humiliation of Christ was necessary: 1. To exemaking, but whom religion renders victorious,-all cute the purpose of God, and covenant engage these yet resound benedictions in thy favour.ments of Christ, Acts ii. 23, 24; Psal. xl. 6, 7, God grant the fatal bandage that hides the truth from thine eyes may fall off!-May God forget the rivers of blood with which thou hast deluged the earth, and which thy reign hath caused to be shed!-May God blot out of his hook the injuries which thou hast done us; and while he rewards the sufferers, may he pardon those who exposed us to suffer!-O, may God who hath made thee to us, and to the whole church, a minister of his judgments, make thee a dispenser of his favours-an administrator of his mercy." HUMANITARIANS, those who deny the proper divinity of the Son of God, and hold him to be possessed of no other than simple human nature, though far exceeding any of the race of men in every moral excellence.-B.

8.-2. To fulfil the manifold types and predic tions of the Old Testament.-3. To satisfy the broken law of God and purchase eternal redemption for us, Isa. liii.; Heb. ix. 12, 15.-4. To leave us an unspotted pattern of holiness and pa tience under suffering. Gill's Body of Div. p. 66. vol. ii.; Brown's Nat. and Rev. Religion, p. 357; Ridgley's Body of Div. qu. 48.

HUMILITY, a disposition of mind wherein a person has a low opinion of himself and his advantages. It is a branch of internal worship, or of experimental religion and godliness. It is the effect of divine grace operating on the soul, and always characterises the true Christian. The heathen philosophers were so little acquainted with this virtue, that they had no name for it: HUMANITY, the exercise of the social and what they meant by the word we use, was meanbenevolent virtues; a fellow feeling for the dis-ness and baseness of mind. To consider this tresses of another. It is properly called humanity, because there is little or nothing of it in brutes. The social affections are conceived by all to be more refined than the selfish. Sympathy and humanity are universally esteemed the finest temper of mind; and for that reason the prevalence of the social affections in the progress of society is held to be a refinement of our nature. Kaimes's El. of Crit. p. 104. vol. i.; Robinson's Sermon on 'Christianity a System of Humanity; Pratt's Poem on Humanity.

HUMANITY OF CHRIST, is his possessing a true human body, and a true human soul, and which he assumed for the purpose of rendering his mediation effectual to our salvation. See JESUS CHRIST.

grace a little more particularly, it may be observed, I. That humility does not oblige a man to wrong the truth, or himself, by entertaining a meaner or worse opinion of himself than he deserves.— 2. Nor does it oblige a man, right or wrong, to give every body else the preference to himself. A wise man cannot believe himself inferior to the ignorant multitude; nor the virtuous man that he is not so good as those whose lives are vicious.— 3. Nor does it oblige a man to treat himself with contempt in his words or actions: it looks more like affectation than humility, when a man says such things in his own dispraise as others know, or he himself believes, to be false; and it is plain, also, that this is often done merely as a bait to catch the praises of others. Humility consists, HUMILIATION OF CHRIST, is that 1. In not attributing to ourselves any excellence or state of meanness and distress to which he volun- good which we have not.-2. In not over-rating tarily descended, for the purpose of executing his any thing we do.-3. In not taking an immode mediatorial work. This appears, 1. In his birth. rate delight in ourselves.-4. In not assuming He was born of a woman- a sinful woman; more of the praise of a quality or action than be though he was without sin, Gal. iv. 4. A poor longs to us.-5. In an inward sense of our many Woman, Luke ii. 7, 24. In a poor country village, imperfections and sins.-6. In ascribing all we Johni. 45. In a stable, an abject place. Of a have and are, to the grace of God. True humi nature subject to infirmities, Heb. ii. 9; hunger, lity will express itself, 1. By the modesty of our thirst, weariness, pain, &c.-2. In his circum- appearance. The humble man will consider hi stances; laid in a manger when he was born; age, abilities, character, function, &c. and act aclived in obscurity for a long time; probably work cordingly.-2. By the modesty of our pursuits, ed at the trade of a carpenter; had not a place We shall not aim at any thing above our strength, where to lay his head; and was oppressed with but prefer a good to a great name.-3. It will experty while he went about preaching the Gos- press itself by the modesty of our conversation and -3. It appeared in his reputation: he was behaviour: we shall not be loquacious, obstinate, adel with the most abusive railing and ca- forward, envious, discontented, or ambitious. The bunny, Is. liii.; the most false accusations, Matt. adrantages of humility are numerous; 1. It is rvi, 59, 67; and the most ignominious ridi-well pleasing to God, 1 Pet. iii. 4.-2. It has eule, Psal. xxii. 6; Matt. xxii. 68; John vii great influence on us in the performance of all 54. In his soul he was often tempted, Matt. other duties, praying, hearing, converse, &c.1, &c.; Heb. ii. 17, 18; iv. 15; grieved with 3. It indicates that more grace shall be given,

James iv. 6; Ps xxv. 9. 4. It preserves the year 1410, before the tribunal of John XXIII. soul in great tranquillity and contentment, Ps. lxix. by whom he was solemnly expelled from the com 32, 33.-5. It makes us patient and resigned un-munion of the church. Notwithstanding this der afflictions, Job i. 22.-6. It enables us to ex-sentence of excommunication, he proceeded to ercise moderation in every thing. To obtain this expose the Romish church with a fortitude and excellent spirit we should remember, 1. The ex- zeal that were almost universally applauded. ample of Christ, Phil. ii. 6, 7, 8.-2. That heaven is a place of humility, Rev. v. 8.-3. That our sins are numerous, and deserve the greatest punishment, Lam. iii. 39.-4. That humility is the way to honour, Prov. xvi. 18.-5. That the greatest promises of good are made to the humble, Is. Ivii. 15; lvi. 2; 1 Pet. v. 5; Ps. cxlvii. 6; Matt. v. 5. Grove's Mor. Phil. vol. ii. p. 286; Erans's Christian Temper, vol. i. ser. 1; Watts on Humility; Baxter's Christian Directory, vol. i. p. 496; Hale's Cont. p. 110; Gill's Body of Div. p. 151. vol. iii.; Walker's Ser. iv. ser. 3.

HUSBAND, duties of. See MARRIAGE STATE. HUSSITES, a party of reformers, the followers of John Huss.-John Huss, from whom the Hussites take their name, was born in a little village in Bohemia, called Huss, and lived at Prague in the highest reputation, both on account of the sanctity of his manners and the purity of his doctrine. He was distinguished by his uncommon erudition and eloquence; and performed at the same time the functions of professor of divinity in the university, and of ordinary pastor in the church of that city. He adopted the sentiments of Wickliffe and the Waldenses; and, in the year 1407, began openly to oppose and preach against divers errors in doctrine, as well as corruptions in point of discipline, then reigning in the church. Huss likewise endeavoured to the utmost of his power to withdraw the university of Prague from the jurisdiction of Gregory XII., whom the king of Bohemia had hitherto acknowleged as the true and lawful head of the church. This occasioned a violent quarrel between the incensed archbishop of Prague and the zealous reformer, which the latter inflamed and augmented from day to day, by his pathetic exclamations against the court of Rome, and the corruption that prevailed among the sacerdotal order.

There were other circumstances that contributed to inflame the resentment of the clergy against him. He adopted the philosophical opinions of the Realists, and vehemently opposed and even persecuted the Nominalists, whose number and influence were considerable in the university of Prague. He also multiplied the number of his enemies in the year 1408, by procuring, through his own credit, a sentence in favour of the Bohemians, who disputed with the Germans concerning the number of suffrages which their respective nations were entitled to in all matters that were carried by election in this university. In consequence of a decree obtained in favour of the former, which restored them to their constitutional right of three suffrages, usurp ed by the latter, the Germans withdrew from Prague, and in the year 1409 founded a new academy at Leipsic This event no sooner happened, than Huss began to inveigh, with greater freedom than he had done before, against the vices and corruptions of the clergy; and to recommend in a public manner the writings and opinions of Wickliffe, as far as they related to the papal hierarchy, the despotism of the court of Rome, and the corruption of the clergy. Hence an accusation was brought against him in the

This eminent man, whose piety was equally sincere and fervent, though his zeal was perhaps too violent, and his prudence not always circumspect, was summoned to appear before the coun cil of Constance. Secured, as he thought, from the rage of his enemies, by the safe-conduct granted him by the emperor Sigismund for his journey to Constance, his residence in that place, and his return to his own country, John Huss obeyed the order of the council, and appeared be fore it to demonstrate his innocence, and to prove that the charge of his having deserted the church of Rome was entirely groundless. However, his enemies so far prevailed, that by the most scandalous breach of public faith, he was cast into prison, declared a heretic, because he refused to plead guilty against the dictates of his conscience, in obedience to the council, and burnt alive in 1415; a punishment which he endured with u paralleled magnanimity and resolution. Whet he came to the place of execution, he fell on has knees, sang portions of psalins, looked steadfastly towards heaven, and repeated these words: "Inta thy hands, O Lord, do I commit my spirit; thou hast redeemed me, O most good and faithful God. Lord Jesus Christ, assist and help me, that with a firm and present mind, by thy most powerful grace I may undergo this most cruel and ignominious death, to which I am condemned for preaching the truth of thy most holy Gospel." When the chain was put upon him at the stake, he said with a smiling countenance, "My Lord Jesus Christ was bound with a harder chain than this for my sake, and why should I be ashamed of this old rusty one?" When the faggots were piled up to his very neck, the duke of Bavaria was officious enough to desire him to abjure. "No," says Huss, "I never preached any doc trine of an evil tendency; and what I taught with my lips, I seal with my blood." He said to the executioner, "Are you going to burn a goose? In one century you will have a stran you can neither roast nor boil." If he were prophetic, he must have meant Luther, who had a swan for his arms. The fire was then applied to the faggots; when the martyr sang a hymn with so loud and cheerful a voice, that he was heard through all the cracklings of the combustibles and the noise of the multitude. At last his voice was cut short, after he had uttered, "Jesus Christ, thou son of the living God, have mercy upon me," and he was consumed in a most miserable manner. The duke of Bavaria ordered the exect tioner to throw all the martyr's clothes into the flames: after which his ashes were carefully col lected, and cast into the Rhine.

But the cause in which this eminent man was engaged did not die with him. His disciples a hered to their master's doctrines after his death, which broke out into an open war. John Ziska, a Bohemian knight, in 1420, put himself at the head of the Hussites, who were now become a very considerable party, and threw off the des potic yoke of Sigismund, who had treated thei brethren in the most barbarous manner. was succeeded by Procopius in the year 1424

Ziska