mitting kindness and charity to the poor, she left behind her an uncommon affection for her memory among all the citizens (as I more and more daily perceive), but to me her loss is irreparable. I have felt the trial all the more, that on the fourth day before her death I was seized with a severe fever, so that I was unable to perform towards her the last office of friendship. This therefore I write to you, that by your prayers you may obtain for me strong consolation in Christ." The leaning and exercises of Martyr's mind during this period of his stay at Strasburg, may to some extent be gathered from the books of Scripture he expounded. These, we These, we ascertain, were the Prophecies and Lamentations of Jeremiah. From the choice of these themes of discourse, it may be inferred that his heart at this time was mourning over the desolation of Zion, and that, like the weeping prophet, he was sighing for deliverance to his people from on high.

The next great change in his life brought him as a light into our own land. The infamous life of Henry the Eighth had just terminated, and his young and promising son Edward the Sixth had ascended the throne, when it was determined that the seats of learning in our country should be filled with able and evangelical teachers.

For these, it was found necessary to look to Germany, where the Reformation had long flourished; and, as Martyr was one of the most renowned there for talents and learning, he was invited over by Archbishop Cranmer to fill a theological chair in one of the universities. In compliance with this request, he came over to England in the year 1547, and was installed as a Professor of Theology in the University of Oxford. Here he devoted himself, with his characteristic zeal and energy, to the expounding of scripture, and for a time his eminent gifts and acquirements commanded universal applause. It was not long, however, till the

pure doctrine he proclaimed from the book of God became offensive to those who were reformers only after the stamp of the late King Henrydesiring deliverance from the Pope, only that they might have greater liberty in sin; and insinuations were circulated against the distinguished foreigner, that he was introducing innovations in religion. Thus a popular tumult was stirred up, and an appeal was made to violence, by those who could not meet the truth with her own weapons. During these violent and virulent commotions, Martyr possessed his soul in patience, calmly disproving false accusations where he had opportunity, and at all times faithfully declaring the truth of the Lord. High in the hopes of success before the multitude, he was challenged to a public disputation by the heads of the Romanist, or rather Anglo-Catholic, party, among whom, it is interesting to remark, was Bernard Gilpin, afterwards so celebrated as the apostle of the outcast and poor in the north of England. The substance of the debate held on this occasion was subsequently published, from which it appears that Martyr gained a complete victory for the truth on the field of argument, and for the present "put to silence the ignorance of foolish men." By the eminence of his talents, and the modesty of his manners, he had now endeared himself to many of the faithful at Oxford, and numbered besides, among his intimate friends, such men as Cranmer, Latimer, Ridley, and Hopper. So high was his reputation for sound judgment and true piety, that his assistance was requested by the good Archbishop in drawing up the book of common prayer, and other formularies of the church.

While, however, he was thus useful and honoured as a servant of Christ at Oxford, the sudden death of Edward in 1553, and the accession of his sister Mary to the throne, brought a dark cloud of troubles over

the cause of reform in England. The votaries of Romanism hailed with universal joy the elevation of this known ally of their superstitions to sovereign power, and the priesthood sought by every means to make her their tool in crushing the Reformation in the land. Oxford, ever ready then as now to welcome the first steps of a dead formalism, eagerly laboured to restore the waning superstitions, and to pour reproaches on the friends of truth. In these machinations, Martyr was especially singled out as the victim of popish wrath. All manner of evil was spoken against him falsely, deadly threatenings were uttered against his life; and hence, judging that his usefulness here was now at an end, he requested his liberty to depart from England, which, through the good providence of God, he effected in safety.

Having escaped various dangers in his journey, both by sea and land, he arrived once more at Strasburg, where he resumed the situation he occupied before he left for England. In a short time he was pained however to find, that insinuations were circulated against him in private, alleging his unsoundness in the faith on the question of Christ's presence in the Supper, which at that time distracted the churches of the Reformation. With respect to Martyr, the charge of heresy was merely constructive, -consisting in forcing an arbitrary meaning on isolated expressions, and then attributing to their author the principles thus inferred from them, a form of accusation, be it remarked, the easiest for ignorance or envy to advance, and the most difficult for innocence and integrity to meet and set aside. Nevertheless, such was his frankness and perspicuity in explaining his views to the brethren, such the weight of the reasons he gave for his own sentiments, and the forbearance he evinced towards those who differed from him, that his conduct in this matter won for him the

admiration and confidence of all candid minds. Yet his envious detractors harassed him with their carping censure, and laboured to cloud the lustre of his well-earned fame. Having received therefore, at this time, a pressing invitation from the senate of Zurich to occupy the chair of theology, which had just become vacant in their city by the death of the learned Conrad Pellican, he removed thither in the year 1556. Almost the entire community of the faithful in Strasburg mourned his departure from them as a loss of the brightest ornament of their church, and he was at the same time most cordially welcomed to his new sphere of labour at Zurich by all classes in the city. Here, in the place which had been blessed with the godly example and eloquence of "the divine Zwingle,' he met with the kind-hearted and pious Henry Bullinger, with whom he contracted a most endearing friendship, which was dissolved only by death. As a teacher of theology, he discharged his duties to the high satisfaction of all interested in his labours.

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Often, when the pastor of the church was unable to preach, he took his place in the pulpit, to the great delight of large congregations assembled to hear him, and in various other ways he exercised his extensive influence with the magistracy and those of rank, for the good of the Locarnese, so that his name was much set by." At this time, Elizabeth having now come to supreme power, Martyr received a second call to England to fill a university chair, with the promise of large emolument; but he resolved to remain in his beloved sphere at Zurich, where he had abundant evidence he was highly useful and esteemed. He was known indeed and revered through all the churches of the Reformation over the continent. Hence he was invited as a legate to France, to assist in a council about to be held there, for the purpose of endeavouring to heal

the divisions which distracted that unhappy country. Yielding to the dictates of his own peaceful nature, as well as to the call of manifest duty, he willingly undertook this embassy; and, on his arrival at Paris, found to his extreme grief the church and nation torn by faction and discord. In this mission he defended the truth with such ability and success against the cardinals and bishops, that thanks were publicly tendered to him for his invaluable services; and, when he returned to Zurich, he received a letter of warm acknowledgment from the Queen, for the eminent good he had done in his visit to her kingdom.

But while engaged in these varied labours, in November 1562 the hand of death was laid on this servant of Christ. Since his return from France, he had felt an intense interest in the reformed cause in that country; and there is reason to believe, that his last illness was brought on by his deep grief and care for the church, which he saw there oppressed with distress and affliction. At first it was hoped that the trouble with which he was seized would yield to medical skill; but it was soon felt by the sufferer himself, that it was to him the call of his Master to come upward, and he cheerfully prepared himself to obey the voice. His friends were overwhelmed with sorrow at the prospect of losing one so greatly beloved by them all; but he himself was serene and joyful. His last sufferings, though not protracted, were severe; yet he bore them with christian resignation, remarking to those who spoke of them, "My body is in pain, but my soul is perfectly well." Shortly before his death he rallied his strength, and testified with distinct voice that he looked for life and salvation in Christ alone; and, after showing the grounds of this in many passages of Scripture, he solemnly declared, "This is my confidence, and in this faith I die." Then stretching out his hands to each of

his friends individually, he said, "Farewell, beloved brethren and friends;" "and having said this he fell asleep." Bullinger, who loved him as a brother, closed his eyes, Gesner spread the cloth over his face, the pastor and elders of the church wept around his bed, and, as the news of his decease spread, the whole city was filled with lamentation and mourning, as for the loss of a common friend.

Thus lived and died the illustrious Peter Martyr, the THEOLOGIAN of the Italian Reformation. Of all the worthies who then flourished in Italy, none attained a higher fame for eminent gifts, unfeigned faith, and devoted labour for Christ's name's sake. By persevering application his gifted mind was richly stored with sacred learning, and, through the grace of God, his naturally lovely spirit was adorned with the image of Christ. His piety and learning were associated with great meekness and gentleness of manners; so that he was not more admired for his gifts, than beloved for his graces of humility and charity. As an author, his writings are by universal consent placed next to those of the great Calvin for soundness of judgment, acuteness of thought, and perspicuity of expression. His great work, the "Loci Communes," comprising a system of theology, contains a clear and full exhibition of revealed truth. His commentaries and discourses are replete with judicious thought and persuasive argument. His epistles, addressed to many of the leaders of the Reformation, and to friends whom he loved, are the expressions of a sound mind and an affectionate heart. From the unbosoming of himself in intimate friendship, we learn, that though he was early removed as an exile from his own country, he never ceased to feel a lively interest in the cause of God in his native Italy-was always ready to help its friends by his wise counsels, to rejoice with them as

they rejoiced, and weep with them as they wept. Over all the churches his writings were highly prized while he lived, by them, he being dead, yet spake, and exerted a powerful influence in confirming the souls of believers in the faith of reformed truth. Among those honoured of God to labour and suffer for the cause of reform in Italy, Peter Martyr went forth in the first rank, bearing the precious seed; and, though the fruits gathered in his lifetime were not equal to his ardent wishes, yet he looked forward to the great harvest-day, when "both he that soweth and he that reapeth shall rejoice together."

From this brief sketch of one of the faithful witnesses of Christ in the Reformation, let the youth of our times learn to prize highly the Holy Scriptures. Martyr found the word of God in the convent at Fiezoli; he treasured it up in his memory and heart, and thus became wise unto salvation. Let the young learn here the incalculable value of storing the mind in early years with the words of the book of the Lord. Let them cultivate the habit of accurately committing to memory a portion of it daily. Let them set their hearts to serve the Lord from their youth, and then may they be assured, they are on the way to true fame on earth, and to glory, honour, and immortality in heaven. Moreover, from the life

of this servant of the truth, let all learn diligently to labour and pray for the kingdom of God. Martyr, for the sake of the gospel, was soon driven forth an exile from the land of his fathers, and forced to live as a stranger in strange countries; yet he did not abandon the cause which was dear to his heart. Wherever Providence called him to serve, he cheerfully set himself to do there his appointed work, knowing that in all change of place it was the same Lord he honoured, and that of that kind Lord he would receive his reward, whether here or there. Let all who wait for the promises of the Father, here learn fervently to love that truth for which others have toiled and suffered : let them be "stedfast, unmoveable, always abounding in the work of the Lord; forasmuch as they know that their labour is not in vain in the Lord." Patience and faith may be tried, in that the fruit of effort does not now appear, or in that they are called to suffer as pilgrims when they expected to rejoice as fully comforted. But "the vision is for an appointed time; though it tarry, wait for it, because it will surely come; it will not tarry." "Wherefore, we receiving a kingdom that cannot be moved, let us have grace whereby we may serve God acceptably, with reverence and godly fear." W. R.

DOES the history of the Scottish Church, from the Reformation to the Revolution, exhibit the principle of a civil establishment of religion in a favourable aspect?

The question now proposed has been suggested by a perusal of Dr M'Crie's Sketches of Scottish Church History, and the answer shall be drawn chiefly from the Sketches. To this the friends of ecclesiastical establishments cannot object, as the author,

though a seceder, approves decidedly of a civil establishment of religion, and loses no opportunity of defending it, or of bringing it favourably into view. And, that he has done all manner of justice to the subject, may be inferred from the fact, that his valuable work has been circulated in thousands or tens of thousands, under the auspices of the Free Church of Scotland.

Whilst the friends of ecclesiastical

establishments will see, or think they see, in these interesting Sketches, much to confirm them in their previous views, and to make them cling to their greatly admired principle, it is otherwise with the writer of this article. He admires the Sketches as the result of very considerable research, and as exhibiting, in a most attractive form, the leading incidents in the history of the Scottish Church; yet, after a careful perusal of them, he has laid them aside under the painful impression, that the establishment principle has been the bane of the Church, and that the Church will never appear in her pristine glory, till she be restored to the liberty wherewith Christ has made her free. More particularly, he is convinced that the principle referred to has injured her purity, disturbed her peace, stripped her of her independence, and done nothing to compensate for the evils it has entailed on her.

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First. The Establishment of the Scottish Church injured her Purity. The Church, as exhibited in Scripture, is a holy society, and its purity is its glory. "Christ loved the church, and gave himself for it, that he might sanctify and cleanse it, with the washing of water, by the Word, that he might present it to himself a glorious church." But no sooner is the church established, than graceless men may thrust themselves into its judicatories, and take an active and influential part in its concerns. this we have many impressive illustrations in the history of the Church of Scotland. "When the ministers were prosecuting the reformation of corruptions," says Stevenson in his Church History, "the Court, galled with the severity of the Church's discipline, and grieved at her influence and authority over the people, set themselves to undermine, and at last to overthrow, her." Now, if it be difficult, in any circumstances, to maintain purity of discipline, it must be impossible, or next to impossible,

to accomplish this, when the whole influence of a Court is directed against it. We read accordingly in the Sketches, that James, "by a series of stealthy, wheedling, and disgraceful manoeuvres, which he dignified with the name of kingcraft, succeeded in overturning the Presbyterian polity." Now, there must be something radically defective about the system that allows such a man, because he happens to be a king, to interfere with the polity of the Church of Christ.

The tendency of the establishment principle to injure the purity of the church, may be further illustrated by an extraordinary scene that is vividly set before us in the Sketches. In March 1607, the King, in his great regard for the church, commissioned Lord Scoon, "a man of violent temper and dissolute habits," to represent him at a meeting of Synod in Perth. The special object of this mission was to force upon the Synod а constant moderator. Finding, however, that the members would not submit to this, but were proceeding to elect one of their number, Scoon rose in great wrath, threatened them, and gave them abusive names. And when, in defiance of his opposition, they had chosen one to act as moderator, Scoon attempted to interrupt him on his way to the chair, uttered horribly profane lauguage, and called for the bailies of Perth to remove the rebels. Now, on this the doctor makes the following comment:-"The extraordinary scene which we have just described, disgraceful as it was to the individual who occasioned it, and to the government that employed him, reflects no discredit on the ministers of the Synod of Perth, who deserve praise for their firm, and yet respectful opposition to such a despotic invasion of their privileges. And it shows the impolicy of all state interference with the proper jurisdiction of the church.” The comment, so far as it goes, is just