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It appears that various modes of doing honour have, from the earliest periods to which history refers, been practised in the east. Such as kissing the hem of the robe, the hand, knees, or feet of a superior. The kissing of the hand is allowed only as an indulgence to persons who are honoured or much esteemed. Hence we are told that the women that wait on the Arab Princesses kiss the hands of the Princesses, when the Princesses do their servants the favour not to suffer thein to kiss their feet, or the border of their robe.

Dr. Shaw states, that in these respects the Arabs have had the same practices for two or three thousand years. We have also references to the practice of falling on the ground before a superior in the teachings of the New Testament. Our Lord, in one of his parables, represents a servant as falling prostrate at the feet of his masterand of one servant falling at the feet of another servant to beg for mercy. So also the Syro-Phænician woman, Peter, and Jarius, prostrated themselves at the feet of Jesus.

When Cornelius the Roman Centurion met the apostle Peter, he fell down at the feet of Peter and worshipped him. We do not suppose that Cornelius intended to offer idolatrous worship, or divine honour to Peter ; but merely, according to eastern custom, to express his great respect in the most expressive mode. So also the apostle John, when in the Isle of Patmos, prostrated himself at the feet of the Angel-not intending to offer him divine homage, but high respect, according to the eastern usage. Peter and the Angel, however, taught that the honour offered to them was due only to God; and that they were his servants, by whom they had been sent.

Kissing the ground in the presence of a superior appears to have been regarded as the most humble act of submission. We are told that the ancient Persian custom of paying homage to the sovereign is that of kissing the earth, or touching it with the forehead, in his presence. D’Herbelot describes a conquered eastern prince as throwing himself on the ground, kissing the prints made by the feet of his conqueror's horse, and saying

“The mark that the foot of your horse has left upon the dust, serves me now for a crown. The ring which I wear as the badge of my slavery is become my richest ornament. While I have the happiness to kiss the dust of your feet, I shall think that fortune favours me with its tenderest caresses, and its sweetest kisses."

This abject submission and fulsome flattery, we are told, was very pleasing to the proud conqueror. In

many parts of the east the practice still exists of falling prostrate on the ground in the presence of great men, as a token of entire subjection to their authority.

The preceding remarks are sufficient to prove that the words “his enemies shall lick the dust," signify that his enemies shall be completely subdued, and compelled to own his authority over them. The enemies of Christ will all be subdued either by his grace or by his justice. If they will not accept his offers of mercy, kiss his sceptre, and be made joyful in his salvation, he will make them “lick the dust.” He will bring them down by the power of "bis justice. They cannot prosper if they will fight against the Lord. “ His enemies he will clothe with shame,” and he will reduce them to a state of entire subjection. We most earnestly advise and entreat all our readers to | accept of the offers of grace-to yield to the influences of the Holy Spirit, which they have, and to give their hearts

to our Lord Jesus Christ-to love and obey him. Thus , they will secure his favour, and enjoy much h:1ppiness both in time and eternity. Christ must reign both over his friends and his foes. His friends will partake of his glory for ever in heaven ; but his foes will be miserable for ever.


KENT. In the spring of 1517, the year in which Luther posted up his theses, a priest, whose manners announced a man swollen with pride, happened to be on board the passageboat from London to Gravesend, with an intelligent and quiet Christian of Ashford, by name John Brown. The

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passengers, as they floated down the stream, were amusing themselves by watching the banks glide away from them, when the priest, turning towards Brown, said to him, insolently, “ You are too near me, get further off. know who I am ?” “No, sir,” answered Brown. then, you must know that I am a priest.” “Indeed, sir! are you a parson, or vicar, or a lady's chaplain?” “No; I am a soul priest,” he haughtily replied. “I sing mass to save souls.” “Do you, sir ?” rejoined Brown, somewhat ironically ; " that is well done; and can you tell me where you find the soul when you begin the mass ?” “I cannot,” said the priest. “And where you leave it when the mass is ended?" "I do not know." What,” continued Brown, with marks of astonishment; "you do not know where you find the soul, or where you leave it, and yet you say that you save it?” “Go thy way,” said the priest, angrily, “thou art a heretic, and I will be even with thee.” Thence-forward, the priest and his neighbour conversed no more together. At last they reached Gravesend, and the boat anchored.

As soon as the priest had landed, he hastened to two of his friends, Walter and William More, and all three, mountirg their horses, set off for Canterbury, and denounced Brown to the archbishop.

In the meantime, John Brown had reached home; three days later, his wife, Elizabeth, who had just left her chamber, went to church, dressed all in white, to return thanks to God for delivering her in the perils of childbirth. Her husband, assisted by her daughter Alice, and the maidservant, were preparing for their friends the feast usual on such occasions, and they had all of them taken their seats at table, joy beaming in every face, when the street door was abruptly opened, and Chilton, the constable, a cruel, savage man, accompanied by several of the Archbishop's apparitors, seized upon the worthy townsman. All sprang from their seats in alarm ; Elizabeth and Alice uttered the most heart-rending cries; but the primate's officers, without showing any emotion, pulled Brown out of the house, and placed him on horseback, tying his feet under the animal's belly. The cavalcade rode off quickly, and Brown

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was thrown into prison, and there left forty days. At the end of this time, the Archbishop of Canterbury and the Bishop of Rochester called before them the impudent fellow who doubted whether a priest’s mass could save souls, and required him to retract the "blasphemy." But Brown, if he did not believe in the mass, believed in the Gospel. “Christ was once offered,” he said, " to take away the sins of the many. It is by this sacrifice we are saved, and not by the repetitions of the priests.” At this reply the Archbishop made a sign to the executioners, one of whom took off the shoes and stockings of this pious Christian, while the other brought in a pan of burning coals, upon which they set the martyr's feet. The English laws in truth forbade torture to be inflicted on any subject of the crown, but the clergy thought themselves above the laws. fess the efficacy of the mass,” cried the two bishops to poor Brown. “If I deny my Lord upon earth,” he replied, “he will deny me before his Father in heaven." The flesh was burnt off the soles of his feet, even to the bones, and still John Brown remained unshaken. The bishops, therefore, ordered him to be given over to the secular arm, that he might be burnt alive.

On the Saturday preceding the festival of Pentecost, in the year 1517, the martyr was led back to Ashford, where he arrived just as the day was drawing to a close. A number of persons were collected in the street, and among them was Brown's maid-servant, who ran off crying to the house, and told her mistress. “I have seen him! he was bound, and they were taking him to prison.” Elizabeth hastened to her husband, and found him sitting with his feet in the stocks, his features changed by suffering, and expecting to be burnt alive on the morrow. The poor woman sat down beside him, weeping most bitterly, while he, being hindered by his chains, could not so much as bend towards her. “I cannot set my feet to the ground,” said he," for the bishops have burnt them to the bones; but they could not burn my tongue, and prevent my confessing the Lord, O Elizabeth! continue to love Him, for He is good; bring up our children in His fear."


On the following morning, it was Whitsunday, the brutal Chilton and his assistants, led Brown to the place of execution, and fastened him to the stake. Elizabeth and Alice, with his four other children and his friends, desirous of receiving his last sigh, surrounded the pile, uttering cries of anguish. The faggots were set on fire, while Brown, calm and collected, and full of confidence in the Saviour, clasped his hands, and repeated this hymn, which Fox has preserved:

“ O Lord I yield me to thy grace,

Grant me mercy for my trespass;
Let never the fiend my soul chase.
Lord, I will bow, and thou shalt beat,

Let never my soul come in hell's heat." The martyr was silent; the flames had consumed their victim. Their redoubled cries of anguish rent the air. His wife and daughter seemed as if they would lose their senses. The bystanders showed them the tenderest compassion, and turned with a movement of indignation towards the executioners. The brutal Clinton perceiving this, cried out, “Come along, let us toss the heretic's children into the flames, lest they should one day spring from their father's ashes."

He rushed towards Alice, and was about to lay hold of her, when the maiden shrank back, screaming with horror. To the end of her life, she recollected the fearful moment, and to her we are indebted for the particulars. The fury of the monster was checked. Such were the scenes passing in England shortly before the Reformation. From D'Aubignés Reformation in England.

AN ADDRESS TO YOUNG CHRISTIANS. I SEE some in this assembly who are distinguished by the fear of God in their youth-some Isaacs, who prefer an evening walk to meditate, to the crowded avenues of dissipation--some Josephs, whose image is “a fruitful bough by a well”

?—some Davids, who love the harps of Zion, and have no ear for the “song of the drunkard," " the mouth of fools" !-some Timothys, who 6 from childhood have known the Scriptures, which are able to make them wise


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