MY SCRAP BOOK. LEAF LXXXI. "The Bee that wanders, and sips from every flower, disposes what she has gathered into her cells."-SENECA. ACCOUNT OF THE BURNING OF AN ENGLISHMAN AT ROME, IN 1581. THERE happened this year [1581] an example of papal persecution at Rome, upon an Englishman, which exceeded much any persecution complained of in England; which was executed upon one Richard Atkins, an Hertfordshire man; who seemed indeed to be somewhat disordered in his head. But, however, that hindered not the Romanists' rigorous dealings with him. I relate it from one who was in the English college at Rome; and there either saw or heard it from some that were present. This Richard Atkins, out of his zeal, travelled to Rome, and complaining to the English college there, knocked at the door; and being let in, told the students that he came lovingly to rebuke the great misorders of their lives, which he grieved to hear, and pitied to behold; and that he came also to let their proud anti-christ understand that he did offend the heavenly majesty, rob God of his honour, poisoned the whole world with his abominable blasphemies, making them homage stocks and stones, and the filthy sacrament (as he called it) which was nothing else but a foolish idol. Upon this, one Hugh Griffin, a Welshman, and one of the students, caused him to be put into the inquisition. But, however, it came to pass, he was after some days dismissed. Afterwards, one day walking in the streets, he met a priest carrying the sacrament, and being offended to see the people so crouch and kneel to it, he caught at it to have thrown it down, that all people might see what they worshipped. But missing his purpose, and it being luckily judged by the people that he did catch at the holiness, that they say comes from the sacrament, upon mere devotion, he was let pass, and nothing said to him. A few days after he came to St. Peter's church, where divers were hearing mass; and the priest being at the elevation, he, using no reverence, stept among the people to the altar, and threw down the chalice with the wine, striving likewise to have pulled the cake out of the priest's hands. Presently divers rose up and beat him with their fists; and one drew his rapier, and would have slain him. In brief, he was carried to prison, where he was examined wherefore he committed such an heinous offence. He answered, "That he came purposely for that intent, to rebuke the pope's wickedness, and their idolatry." Upon this, he was condemned to be burnt, which sentence he said he was willing to suffer; and the rather, because the sum of his offence pertained to the glory of God. During the time he remained in prison, sundry of the English came to him willing him to be sorry for what he had done, and to recant his damnable opinions. But all the means they used were in vain; and he confuted their ways by divers places of scripture, and willed them to be sorry for their wickedness while God did permit them time. He was then set upon an ass without any saddle, being from the middle upward naked, having some English priests with him, who talked to him, but he regarded them not, but spake to the people in so good a language as he could; and told them they were in a wrong way; and therefore willed them, for Christ's sake, to have regard to the saving of their souls. All the way he went, there were four who did nothing else but thrust at his naked body with burning torches, whereat he neither moved nor shrunk one jot; but with a cheerful countenance, laboured still to persuade the people. After bending his body to meet the torches as they were thrust at him, he would take them in his own hand and hold them burning still upon his own body; whereat the people not a little wondered. Thus he continued almost the space of half a mile till he came to St. Peter's, where the place of execution was. When he came to the place of execution, there they had made a device, not to make the fire about him, but to burn his legs first, which they did, he not dismaying any whit, but suffered all marvellous cheerfully; which moved the people to such a quandary as was not in Rome many a day. Then they offered to him a cross, and willed him to embrace it in token that he died a christian. But he put it away with his hand, telling them they were evil men to trouble him with such paltry things when he was preparing himself to God, whom he beheld in majesty and mercy, ready to receive him into the eternal rest. They seeing him in that mind, departed, saying, "Let us go and leave him to the devil whom he served." Thus ended this faithful soldier and martyr of Christ, who is no doubt in glory with his master. This was faithfully avouched by John Young, who was at that time, and a good while after in Rome, in service with master Dr. Moorton; who, seeing the martyrdom of this man when he came home to his house, in presence of Mr. Smithson, Mr. Creed, and the said John Young, his servant, spake as followeth. Surely this fellow was marvellous obstinate. He nothing regarded the good counsel was used to him, nor never shrunk all the way when the torches were thrust at his naked body. Beside, at the place of execution he did not faint, or cry one jot in the fire, albeit they tormented him very cruelly, and burned him by degrees, as his legs first, to put him to the greater pain; yet all this he did but smile at. Doubtless, but that the word of God cannot but be true, else we might judge this fellow to be of God; for who could have suffered so much pain as he did? But truly, I believe the devil was in him." On which words the writer makes this reflection. "Behold good reader, how they doubt among themselves. And because they will not speak against their master the pope, they infer the mighty power of God upon the devil."-Strype's Annals, vol. iii. folio, p. 38, and Appendix, p. 15. Every fresh chain by which we bind ourselves to the Lord, makes us more free.-Rev. Charles Bridges. M.A. The world see what religion takes away, but they see little of what it gives; else, instead of pitying our folly, they would reproach their own blindness.Idem. Professor, awake! or beg of the Lord to awaken you. For if your cold sleeping heart is contented with the prospect of a heaven hereafter, without seeking for a present forstaste of its blessed enjoyments, it may be a very questionable matter whether heaven will ever be yours.-Idem. In the moments of our bitterest sorrow, are we not compelled to stand amazed at the tenderness which is daily and hourly exercised towards us? Whatever our affliction may be, we need never to be at a loss for some word exactly suited to it, and which we could not have understood without it.-Idem. How many appear to pass through the world into eternity, without a serious "thought on their ways." Multitudes live for the world-forget God and die! This is their history. What their state is, is written as with a sun-beam in the word of truth.-Idem. A man may maintain a fruitless struggle to return to God for many years in sincerity and earnestness; while the simple act of faith in the power and love of JESUS, will at once bring him back.-Idem. With the same, or rather with far higher delight than the miser calculates his "thousands of gold and silver," does the believer tell out the precious contents of the law of his God. After having endeavoured in vain to count the thousands in his treasure, he is constrained to sum up their value by a single name "The unsearchable riches of Christ." -Idem. Affliction is the special token of our Father's love, conformity to the image of Jesus, and preparation for his service and kingdom. It is the only blessing that the Lord gives without requiring us to ask for it. We must, therefore, receive it as promised, not as threatened.-Idem. We shall carry truth and the knowledge of God to heaven with us: we shall carry purity thither, devotedness of soul to God and our Redeemer, divine love and joy, if we have their beginnings here, with whatever else of permanent excellence that hath a fixed seat and place in our souls now; and shall there have them in perfection. But do you think we shall carry strife to heaven? Shall we carry anger to heaven? Envyings, heart-burnings, animosities, shall we carry these to heaven with us? Let us labour to divest ourselves and strike off from our spirits every thing that shall not go with us to heaven, or is equally unsuitable to our end and way, that there may be nothing to obstruct and hinder our abundant entrance at length into the everlasting kingdom.-Idem. Alas! how common is it to profess to take Christ for a saviour, while the heart is evidently worshipping mammon as its god! how possible is it to be "carnally-minded" in the midst of daily engagements in spiritual exercises! how important is the recollection, that no change of place, of company, or of circumstances, can of itself effect a change of heart.-Idem. S. J. B ON THE CONNEXION BETWEEN APPOINTED MEANS AND THE ACCOMPLISHMENT OF THE DIVINE PURPOSES. NO. III. THE principle which, in this essay, it is my intention to illustrate, is, That in that part of the government of God which consists in the permitted existence of moral evil, the intentions of God are manifested. The prevailing belief of all nations, confirmed by the positive declarations of Scripture, and the regard which the Almighty has manifested for the welfare of his creatures, so impressively shown by the events which are daily transpiring; sufficiently demonstrate that "His kingdom ruleth over all." Whether universal nature be considered, we find that the Almighty has so superintended the operation of matter, as to direct them by the laws of nature which were fixed from the beginning, with a view to their being conformed to those laws by which the universe is governed. Or if intelligent agents be considered, we find that the Almighty has so adapted his laws to their capacities by a direction of the will, as to effect his own purposes, consistently with moral agency, and the principles on which the agent himself is constituted. Or if ordinary events be considered, we find that there is the continual presidency of the Almighty Governor, as well in the events connected with individual history, as in those connected with the rise and fall of empires. In all, or either of these considerations, we have the consoling doctrine of Providence beautifully illustrated; and a distinct recognition of his hand, whose presiding care is always at work, whose attention is never diverted from the object of its superintendence, and whose power effects whatever his wisdom dictates to be necessary. However beautiful the investigation of so vast an empire, subject to the perpetual superintendence of a Being so glorious; yet to attempt a developement of every indication of eternal power and wisdom which it contains, would be vain: its full scope will be the theme of eternity, and the blissful employment of the disembodied mind in its higher state of existence. While, therefore, we are now permitted to see only as through a glass darkly, I shall not pretend to information which I do not possess, but give a few outlines of the topic proposed, which I am not aware can fail to afford instruction to every thinking mind. In contemplating the events of every-day occurrence, or those presented by history, their diversity is surprising. One class is morally evil; another class is morally good. The former cannot be the effect of divine agency: the latter are worthy the divine interference. Whence this diversity? We ascribe them immediately to God-he permits moral evil; he accomplishes moral good. In either case, since the Almighty is the disposer, we can calculate on a series of benevolent results, though under a cooperation of circumstances the most disastrous, and to human probability the most perplexing. When viewed by the criterion of moral excellence, there appears to be a principle of moral evil in the world, which is operative, and exerts a controlling influence over mind. Then mind exerts an agency productive of events, and these events partake of the cause which originates them. Seeing then, that events are produced which are actually evil, we observe that they cannot be connected with the agency of God, otherwise than by permission, without dishonouring his perfections; yet might be prevented did a superintending Providence interpose a preventing influence. If, then, God is not the author of moral evil, on what principle shall we account for its existence? When we have said that moral evil is permitted, we have said all that I believe can be said; since we are furnished with no satisfactory solution, why events obviously contrary to the nature of God, and the principles of his government, are by him allowed. If, however, we inquire, has God taken an opportunity from the permitted existence of moral evil, to render it conducive to his own glory? I have no hesitation in declaring, that infinite wisdom has discovered methods by which to glorify the divine perfections, from the existence of sin, to such an extent, as could not have been done had sin been prevented; although its existence and continuance are not in any way chargeable upon the Deity. This, then, is the point of present illustra tion, which I shall endeavour to confirm by the following considerations. 1. Moral evil has appeared in the world.-By what means the pure minds of angelic beings became depraved, is a question inexplicable, because no positive information is furnished of that fact. But with regard to the human race, divine revelation has resolved the original introduction of sin into the agency of an evil spirit on the minds of our original parents, who were created in the image of God, with strength to stand perfect, but liable to fall on choice. There was no force employed by the Creator (who foreseeing the apostasy permitted it) other than the preservation to them of the full power of their natural faculties. Man was constituted, as he was intended to continue, a moral agent, possessed of an understanding which enabled him to comprehend the rule of duty; with a capacity of judging the propriety or impropriety of his actions; and with a freedom of will and a power to act at pleasure. Placed, as our first parents were, probationally in Paradise, furnished with a law of moral obedience, and presented with sufficient motives to induce them to maintain their innocence, it appears necessarily essential that they should be endowed with those powers, and left to their operation, otherwise the responsibility of their actions might be questioned. Under such circumstances, they acted voluntarily. Unbiassed but by their own will, they listened to the voice of the tempter. Prompted by nought but an unlawful desire, they partook of the forbidden fruit. Moved by no influence, other than their freedom of will, they forfeited their happiness both possessed and contemplated. And, therefore, by their own voluntariness in all respects became liable to the threatened punishment. In this original existence of sin, the new creation was filled with confusion and death. Aided by the first parents of the human race, Satan established an empire opposed to the government of God, and entailed their guilt and its kindred evils upon future generations. But while we contemplate this as the most melancholy of all events, we are warned to behold an expedient found-a plan unfolded, which shall convert the evil into a blessing. Even at the introduction of sin, this plan was ready to be revealed, which, while it should bruise the head of the serpent, should restore the sinner from all the evils of apostacy to the enjoyment of happiness far beyond that which Eden afforded. In one word, REDEMPTION grew out of the fall of man; and divine wisdom conspicuously manifested itself in glorifying the justice, love, and mercy of God, which could never have made such illustrious displays in our world if sin had not been permitted to enter. Nor can it be considered a justification of that transgression, or a palliation of crime in general, when we remark that the introduction and continuance of moral evil, affords an astonishing manifestation of eternal power in rendering conducive to the glory of God, an event of such universal calamity. 2. Individuals of the human race are affected by the influence of moral evil.-It has not unfrequently been observed, that events unspeakably calamitous, have befallen even the most profligate sinners, which have been overruled for their ultimate benefit. As instances, I mention Manasseh who deluged Jerusalem with human blood, and the crucified thief. And as regards those good men in whose history a deluge of evils have been permitted to thwart their brightest hopes, and blight their highest exertions, both Scripture and biography furnish innumerable instances, showing how surprisingly Providence has rendered the most awful afflictions subservient to their spiritual prosperity. Some of my readers will bear me witness how frequently they have had spiritual blessings yielded to them, by an economy in its aspect and tendency hostile, though ministered by that wisdom which never errs. How many have been able to rejoice in the assurance, that "all things work together for good to them that love God" and under the influence which such an assurance is calculated to impart, have confessed with David, "It is good for me that I have been afflicted. Before I was afflicted I went astray, but now have I kept thy word." 3. Many calamitous events have been permitted to befal the church of God.-Soon after that astonishing revival of religion took place in the conversion of three thousand souls, on the day of Pentecost, a persecution commenced concerning Stephen, which, notwithstanding a noble defence of the truth of the Bible, issued in his martyrdom, and the scattering of the disciples (who had tarried at Jerusalem, perhaps too long, but pursuant to the command of their Master) into all the adjacent regions for safety. But such an affecting event was made subservient to the furtherance of the cause of God. That scattering of the disciples, was the means of disseminating more widely, the gospel of the crucified Saviour. Whereever they went, they preached the Lord Jesus, and the hand of the Lord was with them, and great numbers believed, and turned to the Lord." Each disciple became a preacher, and each convert a test of their divine appointment; and soon all Judea was filled with their doctrine, 66 so mightily grew the word of God and prevailed." The persecutions too, and diversified evils which were permitted to operate against the Redeemer and his apostles, designedly intended to destroy their cause, were made the means of exciting a more extensive desire to hear the sentiments which they delivered, and to witness the miracles which they performed; and, consequently, of promoting the knowledge of their purity, fame, and influence. Even the very death of the incarnate Saviour, which was viewed by his adversaries as a period to his cause, was the means of destroying the works of the devil, and of giving full proof of the truth of his Messiahship. The following doctrine appears necessarily connected with the principle we are attempting to establish, namely, That the operations of Providence in the permission of moral evil bear relation to the kingdom of the Messiah, and are combined with a view to the advancement of his cause in the world.— In consequence of the entrance of sin into the world, it is full of those crimes which occasion all the miseries that extend over its surface. But then, as we have seen, God had it in design ultimately, either wholly to remove them, or so to restrain and modify their operation, as to lessen or remove their malignity. The operation of sin, God has partially annihilated through means of the introduction of grace by the Mediator; and the existence of sin he has also partially destroyed by the sacrificed incarnation of divinity whereby sin was condemned. It is from the Redeemer's kingdom that God proposes to derive the utmost glory; for this the world is continued in being, and to advance this, God has wisely combined and influenced all the events of his Providence, both good and evil. In the permission of the actual existence of sin, Divine wisdom pre-eminently manifested itself, in glorifying the justice, love, and mercy of God, which, if sin had been prevented, could never have been displayed. In the permission of those evils which affect the human family, Divine wisdom is also apparent in rendering them subservient to the good of those who are exercised by them. And in the permission of those calamities which have befallen the church militant, the same attribute is witnessed in rendering them conducive to her prosperity. Every event, however inconsiderable, may be regarded as having a centre in the divine intentions, being rendered tributary to their acceleration. When looking into the general economy of Providence, we take into account the millions of transactions which are occurring every minute, and with these connect those of the last six thousand years, we are at no loss to determine, however excited may be our astonishment, that the circumscribed events of a minute, as well as those of the longer period, are alike combined for the promotion of the glory of God in the establishment of the kingdom of Christ. When, too, we examine the mysterious operations of nature, the thoughts and plans of rational beings, holy and unholy; the political affairs of nations, their wars, revolutions, rise, duration, and fall; the persecutions of the churchmilitant in different ages, even to the banishment of saints, and the burning of martyrs; we are presented with a combination of circumstances immediately opposed to moral good. And yet that astonishing intelligence which has formed the strange combination, and that mighty power which has secured against all opposing interests the proposed result, has guided and directed the whole, and made them eventually to work even together, for the advancement of that cause to which they were opposed, and to the promotion of which they had no manifest tendency. Yet this is the design of Providence, and the end recognised in the permission of moral evil. How important, then, that cause, to which all events, salutary and opposite, great and small, are tributary. The prosperity of the Messiah, and the extension of his kingdom throughout the universe, are, indeed, objects, which lie nearest the heart of God in all the operations of his hand. For that time of universal life and liberty which we are warranted by revelation to expect, this world, with its myriads of beings, is continued in existence for all thy works shall praise thee, O Lord. And for the same cause and no other, "hath blindness in part happened unto Israel, until the fulness of the Gentiles be come in. And so all Israel shall be saved, as it is written, There shall come out of Zion the Deliverer, and shall turn away ungodliness from Jacob." While, therefore, that vision of glory is seen by the mind, now only through the windings of a Providence always wise, but often mysterious, let us by faith, look forward to that day, when the veil which secretes from our view the meaning of numberless singular occurrences, and envelopes them in profoundest mystery, will be removed the day, when the whole plan of this wonderful economy, so intricate in its operations, and so unfathomable in its ultimate adaptation, will be unfolded to the full comprehension of glorified spirits. Yes, to that time, let us look forward with delight, as that in which we shall be able to contemplate, not only the extraordinary dealings of God with mankind in general, but those of our individual history, and from the contemplation learn that "he hath done all things well," having, from the most calamitous circumstances, accomplished our greatest advantage, and made the most concocted train of evils terminate in the happiest results. The whole universe will then confess, that "God is righteous in all his ways, and holy in all his works;" and that servant of God who has drank most deeply of the cup of sorrow, will tune his harp to the testimony of the apostle, "My light affliction, which was but for a moment, hath worked out for me a far more exceeding, an eternal weight of glory." C. H. KNIGHTHOOD was originally conferred in England by the priest at the altar after confession, and the consecration of the sword during the Saxon heptarchy. The first knight made by the sovereign, with the sword of state, was Athelstan, on whom Alfred conferred this new dignity. PERILS ON THE DEEP. NIGHT, night upon the waters! o'er the deep, The storm-cloud spreads his pinions, brooding low; Yet even now the winds and waters sleep, As gaining strength to do their work of woe, Ah! now those pinions rustle, and the flow High, and still higher dash the angry waves, 'Gainst our devoted barque, whilst all the sky Is black with darkness, and the tempest raves Above, and all around us. Ah! how nigh The lightnings flash, while thunders rolling by, Proclaim with mighty grandeur, far and wide, The majesty Divine of One on high, Who in this hour is still our guard and guide. Father! we'll trust in thee, whatever may betide. From the American Token for 1836. ISRAEL AND HIS SON. "Now let me die, since I have seen thy face, because thou art yet alive."-Gen. xlvi. 30. HIGH as the pyramids of Egypt soar, Was Israel's hope :-when Canaan's land, Who had in Pharoah's house great honours won. They met ! O who hath known a joy like this, At such a sight, no parent's tears would sleep! Long fondly clung the old man's wither'd hand London: Printed and Published by JAMES S. HODSON, at 22, Poppin's Court, Fleet Street: where all communications for the Editor (post paid) are to be addressed; sold also by Simpkin, Marshall, and Co., and by all other Booksellers, Newsvenders, &c. in the Kingdom. The trade may be supplied in London, by STEIL L, Paternoster Row; BERGER, Holywell Street, Strand; in Manchester, by Ellerby; Shefeld, Innocent. |