we trust that some design will be adopted in which all Protestants can freely unite. Almost every day at present, is the anniversary of a martyr's death. Thursday, Feb. 8th, was that of the learned Lawrence Saunders, and to-day reminds us that precisely 300 years ago, viz.– on the 9th of February, 1555, Bishop Hooper suffered at Gloucester. England ought most gratefully to cherish the memories of such devoted men, remembering that to them, under God, she owes her liberty and the continuance of her spiritual privileges, and that her great adversary Rome, is in spirit as persecuting as ever. who, when told that the fate of John Huss would probably await him at Worms, said calmly," Were they to make a fire that would extend from Worms to Wittemberg, and reach even to the sky, I would walk across it in the name of the Lord,"—that triumphant Luther, who, in his honored age, sat in the cool shadow and amid the purple vintage of the tree himself had planted, and after a stormful sojourn scaped the toils of the hunters, and died peacefully in his bed, - that undying Luther, “who, being dead, yet speaketh," the mention of whose name rouses the ardour of the manly, and quickens the pulses of the free; whose spirit yet stirs the great heart of Christendom, and whose very bones, like the bones of Elisha, if on them were stretched the corpse of an effete Protestantism, they would surely wake it into life, to the honor and glory“ of God! One other word on Martyrdom, and then we must come to the matter which led us to adopt the heading with which we, this month, commenced our labours. The same authority says: John Roger, Prebendary of St. Paul's and Vicar of St. Sepulchre's, led the van of that noble army," who by their blood nurtured the rising Reformation, and who by their which never can be extinguished." Of these deeds and deaths "lit a candle in England, "bygones," which would to-day be repeated if Rome had but the power, we were reminded on last Sunday, 4th Feb., the tercentenary of the burning of Roger at the stake in Smithfield; and from the remembrance of whose martyrdom we must now proceed through all the names that grace that noble band, whose The men who were burnt in Smithfield, or who otherwise laid down their lives for the Gospel's sake, are not the only martyrs. No: in truth, every sincerely devoted follower of Christ is, more or less, a martyr; the follow-"acts and monuments" are treasured in many ing paragraph fully expresses our mind.— a breast more lasting than the moulded brass or stone memorials that still speak to the What is it that weighs so heavily on the human eye the deeds of our ancestors by land spirits of believing men in this age? Not so and by sea. The martyrs' memorial is best much the fierce onslaught of open persecu- of all lodged in God's “book of remembrance" tion, as the "hardness" of every-day labour-their lives and deaths are held in “everand of every-day trouble. A shrewd observer, lasting remembrance." the late Mr. Cecil, once remaked, that "perhaps it is a greater energy of Divine power which keeps the Christian, from day to day, from year to year, praying-hoping-running —believing against all hindrances, which maintains him as a LIVING martyr, than that which bears him up for an hour in sacrificing himself at the stake." The man who was ready with his sword in the Garden, was not ready with his confession among the servants of the high priest's palace. The question has, doubtless, been asked in the mind of the reader before this, "What does the writer mean by The Martyrs' Church and Missionaries Hall; or, Smithfield, a Type of the Millenium ? " This query we will answer. Of John Rogers' Trial, Firmness, and Death, The Pictorial Pages furnish us with the following heart-stirring report, which we insert as preliminary to the project now working in our brains. This year (1855) is the Tricentenary of the Marian persecution. A bloodier page is not to be found in English history. We select one of the victims, as a specimen of the whole. In the city of Antwerp, there used frequently to consort together of an evening, in one of its humbler dwellings, three English exiles. They "spoke often one to another;" they were much on their knees together at the throne; and, though their country had "no room" for An English and Scottish Pro-them, they found that their heavenly Master testant Journal, entitled "THE ROCK;" the had "their hearts burned within them whilst second number of which is before us, makes HE talked with them by the way,' The three the following remarks: friends were William Tyndal, Miles Coverdale, and John Rogers. A great work was the fruit of these communings-a new translation of our English Bible. The Smithfield Martyrs. Sabbath last, (Feb. 4th,) was the three hundredth anniversary of the burning of the first Martyr at Smithfield. On the 4th of February, 1555, the noble and holy John Roger was led to the stake. The event was commemorated in London by a sermon preached, at the instance of the Protestant Alliance, in St. Paul's, by Canon Dale. As the Smithfield Market is about to be removed, it is proposed to erect a monument to mark the spot where the martyrs died. We are confident that many of our readers will desire to have a stone in the building, and On the accession of Edward VI. to the English throne, ROGERS "having a conscience (as quainte old Foxe expresses it,) and a ready will to help forward the work of the Lord in his native country," returned to England to preach the Gospel. Encouraged by good bishop Ridley, who appointed him a prebendary of St. Paul's, he "laboured abundantly' in preaching and teaching during that brief but bright reign. At length, the bloody Mary obtained the crown; and a dark cloud came "I never offended, (said Rogers,) nor was disobedient to her grace; and yet I will not refuse her mercy. But if it shall be denied me to argue by writing, and to search out the truth, then it is not well." with her. Rogers had never preached to please | mercy now, then shalt thou have justice admen, and he could not do so now. One day, ministered to thee." soon after the queen's accession, he was summoned to preach at St. Paul's Cross. Undaunted by the lowering aspect of affairs, he exhorted the people to maintain their steadfastness, and to "beware of all pestilent popery, idolatry, and superstition." The council summoned him before them, to answer for his misdemeanour. He "made a stout, witty, and godly answer, and in such sort demeaned himself, that at that time he was clearly dismissed." The queen issued a proclamation, prohibiting the preaching of the true gospel. Rogers had been ordained by a higher authority to "preach it to every creature." hesitating whom to obey, he continued to "preach the Word, instant in season and out of season." Not Again he was called before the Council, "for the bishops (writes Fox,) thirsted after his blood." Not daring enough as yet in iniquity, however, they simply commanded him to "keep his own house as a prisoner." At this crisis he might have eluded the hands of his persecutors by flight. The way was open to escape to Germany, where many would have joyfully welcomed him, and where his wife and eleven children would have been safe. But feeling that he was "set for the defence of the Gospel," on this high place of the field, he did not accept deliverance. He was there to witness for Christ, if need be, even "unto death;" and his inward resolve was the resolve of the great German at Worms, "Here I stand, I can do no other. May God help me. Amen." The plot meanwhile thickened. The infamous Bonner was preparing to strike a blow. Rogers was removed to Newgate. Shortly afterwards he was summoned before the Council. It was on the 27th of January, 1555. "Are you content (asked the Chancellor) to unite and knit yourself to the faith of the Catholic church with us, in the state in which it is now in England? Will you do that?" "The Catholic church (replied Rogers) I never did, nor will, dissent from." "Nay, (rejoined the Chancellor) but I speak of the Catholic church, in that way, in which we now stand in England, having received the Pope as supreme head.” "I know no other head but Christ, of his Catholic church," answered Rogers. The Lord Chancellor said to Lord William Howard (writes the martyr in his narrative of the scene,) that there was no inconvenience in having Christ as supreme head and the bishop of Rome also: and when I was ready to answer that there could not be two heads of one church, and to declare more plainly the vanity of his reason, the Lord Chancellor said, "What sayest thou ? make us a direct answer, whether thou wilt be one of this Catholic church or not, with us in that state in which we are now?" No, (was Rogers' reply,) I will first see it proved by the Scriptures." He then asked for pen, ink, and paper, offering to confer on that matter with any man they should appoint. "Nay, (answered the Chancellor,) that shall not be permitted thee: here are two things, mercy and justice; if thou refuse the queen's The good man was proceeding, amidst much noise and confusion, to insist on the Bible as the only standard of appeal, when the Chancellor exclaimed, "Away, away, we have more to talk with; if you will not be reformed, we have more to talk with: away! away!" "Then I stood up, (says the confessor's narrative,) for I had kneeled all the while." Sir Richard Southwell, who stood in the window, looked at him suspiciously as he rose, saying, "Thou wilt not burn in this cause, when it comes to the purpose, I know that well." "Sir, (answered Rogers, meekly, but firmly,) I cannot tell; but I trust in my Lord God that I shall." And he was remanded to prison. On the two following days he was brought into the presence of the Council, when the same scene was re-enacted. Rogers, (said the Chancellor, as he appeared for the last time at 9 o'clock in the morning of the 29th of January,) here thou wast yesterday, and we gave thee then a night to remember thyself, whether thou wouldest come to the holy Catholic church again or not. Tell us now what thou hast determined." "My lord, (said Rogers,) I have considered right well what you said to me, and I desire you to give me leave to declare my mind." He was going on to shew that the Word of God alone was to be judge that we must "obey God rather than men when the Chancellor bade him sit down, saying, that he had been sent for to be instructed by them, not to be their instructor. "My lord, (said Rogers,) shall I not be suffered to speak for my life? It is God's cause; and you shall not make me afraid to speak. I will never deny what I said that the Romish church is Antichrist, and that your doctrine of the sacrament is false." The farce of a trial was now ended; and sentence was pronounced. "We pronounce and declare thee," were its closing words, "being a heretic, to be cast out from the church, and left unto the judgment of the secular power, and now presently so do leave thee, as an obstinate heretic, and a person wrapped in the sentence of the great curse, to be degraded worthily for thy demerits (requiring them, notwithstanding, in the bowels of our Lord Jesus Christ, that this execution and sentence, worthily to be done upon thee, may be so moderated that the rigour thereof be not too extreme, nor yet the gentleness too much mitigated, and that it be to the salvation of thy soul; to the extirpation, terror, and conversion of the heretics, to the unity of the catholic faith); by this our sentence definitive, which we here lay upon and against thee; and do with sorrow of heart promulgate in this form aforesaid." "The tender mercies of the wicked," it is written, "are cruel." Rogers was removed to the Clink, and when night drew on, to New of heaven." gate. He had asked permission to see his wife | under the sanctimonious garb, we have never in prison; but this little consolation was refus- failed to raise a terrible hue and cry against ed. There was One there whom no persecutor the dangerous delusion thus manifest to the could exclude, and whose comforting presence little speck of discernment which our could change that gloomy cell into the "gate heavenly Father has bestowed upon us. At length, on the morning of the 4th of Some seem to think that we are so soft February, Rogers was suddenly warned that and sensitive, that we could not venture to he must "prepare for the fire." He had been wage war with the enemies of Christ,-the sound asleep, and could scarcely be awakened; adversaries of our eternal peace. Such perthey bade him make haste, for there was not a sons have not wintered and summered with moment to lose. "Then, if it be so, (said us. We sung out the other night as lustily Rogers calmly,) I need not tie my points." and as loudly as our lungs would allow us,— And he was conducted before Bonner. After" Bless your hearts, the devil lives and reigns he had been degraded by the bishop, the martyr craved one parting favour-it was to talk a few words with his wife before his burning; "No, (replied Bonner, angrily,) it cannot be." He was now delivered to the Sheriffs, who led him out of Newgate to Smithfield, the place of execution. "Will you revoke ?" asked Master Woodroofe, one of the sheriffs, calling the confessor to his presence. "Will you revoke your abominable doctrine, and your evil opinion of the sacrament of the altar ?" "That which I have preached (said Rogers) I will seal with my blood." "Then, (rejoined the Sheriff,) thou art a heretic." "That shall be known (answered Rogers) at the day of judgment." "Well, (said Master Woodroofe,) I will never pray for you." in thousands of places, and in multitudes of Let us glance, then, at that busy and memorable day, the 4th of February, 1555. Early in the morning, BONNER, Bishop of London, shook off dull sloth and early rose, that he "But I will pray for you," replied the mar- might make him ready to offer up a very tyr. And he moved forward to the stake, different sacrifice from that which pious Bishop repeating the fifty-first Psalm; "all the people Ken was thinking of, when he challenged wonderfully rejoicing (says Foxe,) at his con- his own soul to be wakeful. From his palace stancy." On his way, he was met by his be- by St. Paul's, Bonner stepped over to Newloved wife and ten [some say, eleven] children, gate, where a company of heretics had been nine of them able to walk, and one still at the kept in waiting all night to be degraded. breast. He affectionately parted with them, Hooper, Bishop of Gloucester, had been brought and went steadily on. When he arrived at the with Rogers, from the Clink, in Southwark, stake, he was again offered a free pardon if he after dark, quietly, with no candles in the would recant; but he chose rather to be faith-streets, that the inhabitants might not be ful unto death,-for he had before him the 66 crown of life." tempted to make a rescue. Lawrence Saunders, minister of All Hallows, Bread street, and Doctor Roland Taylor, Parson of Had THE BURNING OF JOHN ROGERS leigh, Suffolk, made up the party. The in MORE FULLY DESCRIBED. WE are not fond of the awful and the horrible scenes of Fox, and the days when good men were driven to Smithfield to be burnt alive: we are not at all pleased with cold and cruel controversies, wherein one faithful brother goes to war with another :we have no taste for well-trimmed philosophical essays, and icy arguments, aiming to prove what none but the Holy Ghost can ever realise and write home in the hearts of fallen men. No: but we do love with all our hearts to read or hear of-to witness to, or write on, any of the living elements of that living Christianity, that living ministry, that living experience which Paul so emphatically embodies in those few words, "CHRIST IN YOU, THE HOPE OF GLORY." Still, although we thu swrite,-whenever and wherever we can discover the cloven foot quisitorial ceremony of degradation began the business of the day, his Lordship of London tearing off the robes, cutting off the hair, and rasping off the finger-nails of those four venerable men. Harpsfield, his chaplain, that cold-blooded gaoler who could hold the out wincing at their groans, was happily hands or feet of heretics in the flames, withpresent, to restrain the choleric Bishop from beating Dr. Taylor with his crozier, and receiving, as he certainly would have received, a heavier castigation in his own dear person. From Newgate Rogers is taken to Smithfield, some time in the forenoon, as we suppose. The Sheriffs of London walk briskly, dragging this Prebendary of St. Paul's between authority royal to the perpetration of the them. Members of the Queen's Counsel give murder. Men-at-Arms guard the company to keep off the citizens, if haply there should be courage enough left within the walls of London to do summary justice on their lordships. Shaven pates in great number are seen around the spot-the quemadero, shall we say?-where a strong stake of oak with a heavy chain rises erect over a large heap of faggots. Men stand ready with flaming torches, and one woman, wife of the martyr, with an infant at her breast, and nine children grouped round her, dares to take her station close by, like as another woman, mother of Him who became the first great Sacrifice, dared to take hers outside the gate of Jerusalem. But Mrs. Rogers may not approach her husband. She can only stand there to pray and weep. The priest appointed offers him a written pardon, and his life, but not his wife and children, if he will give his conscience in exchange, deny Christ, repudiate her, and cast off them; but that he cannot. They strip him to the shirt therefore, hoist him on the pile, chain him to the stake, and light the faggots. As the first flame busts up, he spreads out his arms to catch it, as if he would embrace the fiery messenger that comes to release him from a weary world. God strengthens the widow and the fatherless to give their blessings, willing to die with him, and his undaunted spirit ascends to join the martyred host who still cry, "How long, 0, Lord, how long?" This triumph of pure faith and truth, made that one day memoriable. Some beautiful features, forming THE which he preached and for which he suffered was the sufficiency, the completeness, the exclusiveness of Christ, the sole authority of Christ to govern, the sole ability of Christ to save. This it was that John Rogers, one of the prebendaries of St. Paul's, held and taught. "I know," he said in the hour of his trial, "1 know no other than Christ, and his Catholic Church." He maintained the exclusive, undivided, undelegated authority of Christ as Head over his church in all things spiritual, just as stedfastly as he believed and taught the unity of the Divine nature itself. Now for the practical part of this matter. Toward the close of Mr. Dale's discourse, he said Men are beginning to speak now, and they speak rightly, of erecting a church upon the very ground which has already been consecra ted by the ashes of this blessed martyr, in commemoration of those who were there slain and sacrificed like him for the Word of God and for the testimony which they held. I will only say, in conclusion, that if this be doneif a temple be raised to Christ, the only head of the Church, in this stronghold of Satan, in Smithfield, where the day of the Lord has been profaned and His holy name blasphemed during the three centuries which have elapsed since the fires of persecution have become extinct-I will only say, the inscription on SPIRITUAL AND MINISTERIAL LIFE its walls should be that which I pray God OF THE MARTYR, JOHN ROGERS, will be found in the following quotation from the sermon above referred to. The preacher said Three centuries have this day fulfilled their course since the fires of persecution were kindled in this metropolis; and the first martyr of the Reformation, a presbyter of this very church, went forth, on this 4th day of February, 1555, to seal the testimony with his blood. Of that testimony, I will first speak; for it is not the death that makes the martyr, but the cause; and it was one of the most illustrious among confessors, as well as one of the greatest among apostles, who declared concerning himself, as the representative of all who should so preach, so suffer, and so die,Though I give my body to be burned, and have not charity, it profiteth me nothing." Now, the charity of which St. Paul thus speaks is the love of men founded upon, and emanating from, the love of God; and the noblest and sublimest developement of love to man is the endeavour to win souls, whether by resisting, if need be, even unto blood, whatever would corrupt the simplicity of Christ's gospel, and thus cast poison, so to speak, into the fountain of living waters, or by witnessing, if need be, even unto death, for all the great truths that are requisite and necessary to sal 66 vation. Such was the first of the Marian martyrs, whose ascension, like another Elijah in a chariot of flame, we feel constrained to commemorate this day. He had received the ministry of the Lord Jesus; he testified the gospel of the grace of God. The doctrine that His Spirit may now impress and indent indelibly on your hearts: -"Whose faith sation, Jesus Christ, the same yesterday, tofollow, considering the end of their converday, and for ever. tion-what kind of memorial shall Smithfield Now comes the question-as yet it is a queshave? and for whose use shall this memorial be erected? We ask this question because we believe that a way is now opened for the churches of truth-for all godly men-all faithful ministers-all upright and zealous Protestants, to unite in the one great and good cause, and by one grateful effort, to turn that wilderness of misery and torment —we mean Smithfield-into a gospel Paradise; into a spiritual vineyard; into a garden for the promulgation, growth and advancement of pure, precious, heartsearching, soul-quickening, mind-expanding, Christ-exalting TRUTH. Two things we feel deeply desirous of impressing upon the minds of all whom we can reach, move, or influence. The first is this-The General Committee of the Protestant Alliance have appealed to what is called the Christian Public, in order to ascertain what shall be done with Smithfield, and who shall do it? have been laid before the Committee. Some Four proposals wished for a church, to be placed in the hands of trustees, that sound doctrine might be secured in its pulpit. To this there were objections. Others were desirous of a Protestant lectureship in Cambridge. One gen tleman suggested the erection of a Protestant to hold he place sacred to these several Hall, where meetings might be held, and lectures delivered. The need of such a Hall, is felt by all Protestant bodies; and the proposal is, a monument which would tell its own tale to all who passed by, would form an ornament to the City, as well as a sermon to future times. The whole subject has been referred to the Managing Committee, to consider and report. The authorised announcement says, "The Committee of the Protestant Alliance desire to lend to this object all the aid that may be in their power. They consider that the question of the precise character of the Monument to be raised, and whether it shall be combined with a living testimony of the truths for which the Martyrs suffered, is not one which can be hastily de cided. "They propose, therefore, to leave the final appropriation of the funds raised, to be considered at a General Meeting of the Subscribers. Meanwhile they beg to intimate their willingness to receive suggestions and donations in aid of the work, from all who sympathise with them in a conviction of the fitness and propriety of the undertaking." Very well. This, then, is the present position of the matter. Now, for the second point, which we humbly yet sincerely call attention to. It is this. Shall the free-willer, the Fullerite, the Arminian, the half-hearted, the truthhating, and the gospel-despising hosts of professors in England - shall they run away with this boon, and we stand silent by? What are the butchers and beasts to be turned out of Smithfield-is satan's seat to be removed from thence, and no effort be made by the blood-ransomed, and Spirittaught family of God, to see that the glorious gospel of Christ be planted there with all the firmness and faithfulness which marked the lives of those dear men whose bodies were burned for righteousness' sake? Awake! brethren awake! God help you to awake, and rise up, ye servants of God, ye saints of the Most High! and like an army with banners-go forth in a work that may be useful to the remaining ages of the world, and which shall tell to future generations that even in the nineteenth century there were a few Zerubbabels, a few Nehemiahs, a few that were indeed valiant for the truth. uses-first, to have therein a spacious hall where the gospel may be preached, and meetings connected with the advancement of the Redeemer's kingdom, held. Secondly, to have therewith a reading-room, and gospel library, where godly men may have easy access to all works and publications devoted to the principles of truth-and, lastly, let there be, if possible, juvenile and adult schools where the most wholesome instruction may be imparted. 66 This is a rough sketch-a brief suggestion. We must not occupy more room now-but as it is in contemplation to issue a Smithfield Journal," specially devoted to the subject, we, for the present, retire. May our God direct, and work in and by his own people and servants, for his own glory. So prays THE EDITOR. THE CHRISTIAN LIVING & DYING: AN OUTLINE OF TWO DISCOURSES BY ISRAEL ATKINSON, Preached at Ebenezer Chapel, Richmond Street, MORNING. "For me to live is Christ."-Phil. i. 21. IF I were to speak the truth, I think I might safely say, that the language of the majority of mankind is-" For me to live is myself." We must either live to ourselves, or we must will be gain." The example of the apostle is live to Christ. If we live to Christ, "To die worthy the emulation of us all. We live in a day of stunted Christianity-we live among a race of stunted Christians. Christianity involves a sacrifice: it is true we give a little for a great deal, but still there is a sacrifice. Where Christianity brings its comforts, there it presents its claims. No Christian that knows the power of Christ, is ignorant of the comforts of Christianity. Its joys sanctify and satisfy the mind; its sweets the world knows nothing of; its delights and pleasures the spiritual man would not part with for all the world: no, with David, he "would rather be a doorkeeper in the house of the Lord, than dwell in the tents of wickedness." There is We take the liberty to suggest a move- no position in life where there is no obligation ment: we are even bold enough to name involved; we are obliged to our superiors→→→ some of the men that must lead on the move- we are obliged to our inferiors. ment. In the first place, let a SPECIAL masters? we are obliged to our servants. AND PUBLIC MEETING be called in Are we servants? we are obliged to our London. Let such noble laymen as John masters. When Christ came into the world, Harris, Esq., of East Smithfield, John Thwaites, Esq., of Southwark, and others of similar power and zeal; let such ministers as Mr. John Foreman, Mr. James Wells, Mr. J. A. Jones, Mr. Milner, Mr. Bloomfield, Mr. Newborn, Mr. Messer, and a host beside, band together, and instrumentally labor to erect in Smithfield a large public building to be vested in the hands of trustees, pledged Are we he might have said, (for his whole life speaks it),, "For me to live is my people." "How little, my friends, do we realise of this "For me to live is Christ!" It is the great grief of our hearts we live so little for Jesus Christ. It is not so much a wonder that we love Jesus Christ at all, as it is that we love him so little. That day is a blank in the Christian man's history, wherein he does not live in the realization of something pertaining to Christ. For |