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fend their own fire-side from the rude | policy, for he was chosen by the Venetian Senate as their counsellor-as the person to be consulted on all affairs of commerce, war, or legislation.

intrusion of an alien. In the early ages of the Roman Republic, the citizens were always ready volunteers for external war; but when the

your

cry

was raised, "for altars and your hearths," (pro aris et focis) the whole nation rose as one man-none stayed behind but those in helpless childhood and extreme old age. Home is such a holy place, that the very country which contains it is hallowed in our eyes; and it will ever be so. Many of the "philanthropists" of the present age sneer at patriotism; but their sickly philanthropy is a very bad substitute for it, if we are to judge by its results. Patriotism is the union and extension of the finest feelings of our nature; and it has only one superior - · Christian love. And now the advantages the Pontiff derived from clerical celibacy may be fully shown. The priest who had no home had no associations to bind him to his country to him all lands were alike. Filled with ambition, he would never hesitate to bring calamities on his native land — he would offer no resistance to the man who encroached on its spiritual liberty-he would be willing to smite the country with an interdict, and fill every house with dismay. The only power to which he felt responsible was a foreign one, and he studied its interests alone. He could not be a patriot, for all the feelings from which patriotism arises were either asleep or extinct. Friar Sarpi, in his History of the Tridentine Council, says, concerning the discussion on celibacy which took place there:- "It is plain that married priests will turn their affection to their wives and children, and by consequence to their home and country, so that the strict dependence of the clergy on the Apostolic See should cease. Thus the granting of marriage to priests would destroy the ecclesiastical hierarchy, and leave the Pope Bishop of Rome only!" The Friar was a good authority on matters of

His reasoning was correct, for the Reformed pastors, as soon as they had followed the example of Luther, and entered into the married state, immediately recognized the Sovereign in each Protestant nation as the head of the church in that nation. Many persons ridicule the Reformers for this proceeding: they ought rather to pity them. They should remember, that however far a man sees beyond his own age, he never can free himself from the prejudices and half-knowledge resulting from false education. The Reformers had been accustomed to consider the church as under the dominion of an earthly head, and could not destroy the idea. They did not even fully comprehend the breadth or results of their own principles; in fact, they only contended for two-justification by faith, and liberty of opinion. They had groped their way step by step in the midst of thick darkness and many obstructions: it is no wonder they did not advance any farther. They tried, indeed, to take a third stepunity of belief-and failed, solely on account of their early education and method of thinking. The church from which they had seceded bound the belief and conscience of its members close together by a canonical decree; the Reformers, accustomed to the decrees, endeavour to secure unity of belief by a creed, which is only a canonical decree under another name; and, as a natural consequence, failed to advance a third step. They may be pitiedthey cannot be blamed, for no man's responsibility extends beyond his knowledge. The Roman bishop, as we have shown, had rendered his servants ambitious, cruel, energetic, intellectual, and consequently unscrupulous: they were without human sympathies. Then conscience was

"seared with a hot iron"-its vitality Brethren J. Ainsley, J. Dron, and

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On Tuesday evening, the 20th of September, we addressed the brethren assembled in a spacious hall; and on Saturday evening the brethren of both churches united in holding a soirée in the same place. We had a very pleasant meeting. Questions were propounded and discussed; addresses were made by different brethren, intermingled with free conversation, social prayer, and praise; and a rich repast of all good things. Elders James Ainsley, John Easson, Wm. Anderson, of the place, and many highly influential brethren from a distance round, together with many excellent sisters, gave great interest to the meeting. Persons of enlarged views, of elevated and noble sentiments, with hearts full of Christian affection, contributed much to the pleasures of the evening; so that few pleasanter meetings, or more joyful festive scenes of Christian communion are enjoyed on earth.

During the afternoon of Saturday,

myself, made an excursion to the residence of Thomas Dick, D.D. Author of the "Christian Philosopher," &c.

He resides about four miles from Dundee, on a very beautiful elevation, just opposite to the University of St. Andrews, some four miles east, and with his observatory looking towards the University. Were it not for the village, which rather crowds too much upon his premises, the residence is just such a one as would comport with the idea of a Christian philosopher.

On calling at the residence of Dr. Dick, we found only his good lady, the Doctor having gone to Glasgow to see his printer. We were shown into his library and observatory, neither of which is of very large dimensions, and had the pleasure of taking a peep through his telescope. Being rather a dark afternoon, we had no object to gaze at save the University of St. Andrews, and for that a very small instrument would have served quite as well. Still, in gazing on the spot where Patrick Hamilton, the protomartyr of Protestantism in Scotland, who was burned at the stake only some ten years after Luther first opened his mouth in Germany and where James Wishart also, the last of the Scotch martyrs, was burned, | March 1, 1546—I could not but become at once absorbed in the scenes that were transacted on that spot under the blood-thirsty primacy of the two Roman Archbishops of Scotland, James Beaton, the uncle, and Cardinal David Beaton, the nephew personifications of treachery, intrigue, and murder alias persecution. The recollection of such scenes is, indeed, always unpleasant; yet sometimes, nay, often profitable. The chapter of Scotch history to which I refer is very much modernized and handsomely condensed in the late work of the Rev. Thos. M'Crie, from which we will refresh the memory of some of our readers.

"The first person who was honored to carry the tidings of the reformation to Scotland, and to seal them with his blood, was Patrick Hamilton.* This amiable and accomplished young gentleman was of noble extraction, and nearly allied to the royal family, being nephew to the Earl of Arran and of the Duke of Albany. He was destined for the church; but while pursuing his studies he acquired some knowledge of the reformed doctrine, and with the view of obtaining better information, he went abroad and paid a visit to Luther and other reformers in Germany. The result was, a deeper persuasion of the truth, accompanied with a strong and unconquerable desire to impart to his benighted countrymen the beams of that saving knowledge by which his own soul had been enlightened. His friends, aware of the danger to which he would expose himself by so doing, used every argument to dissuade him from making the attempt. But the motion was from God, and could not be resisted. On arriving in Scotland about the commencement of the year 1528, his spirit, like that of Paul, was stirred within him, when he beheld the ignorance and superstition which prevailed; and wherever he came, he denounced, in the plainest terms,

*Patrick Hamilton, though not the first who introduced or suffered for the reformed opinions in Scotland, may be considered the protomartyr of the reformation, inasmuch as he was the first who suffered in that glorious cause, after the standard of the reformation had been unfurled by Luther. Before his time, two individuals, at least, had suffered martyrdom for their religious opinions James Resby, an Englishman, and scholar of Wickliffe, who was burned in 1422; and Paul Craw, a Bohemian, and a follower of Huss, who underwent the same cruel fate at St. Andrews about two years afterwards. In 1494, thirty persons chiefly gentlemen and ladies of distinction, were accused of heretical sentiments, but conducted their defence with such boldness that they were dismissed with an admonition. In 1525 there was an act of Parliament passed, prohibiting the importation of Luther's books in Scotland, which, they said, had always "been clean of all sie filth and vice." If we may judge from the character of the Scots, who have been accused of being usually "wise behind the hand," it is highly probable that such books had already been introduced into this country. Life of Knox, ii. 28. "The more the subject is investigated," says Dr. M'Crie," the more clearly am I persuaded it will appear that the opinions of Wickliffe had the most powerful and extensive influence upon the reformation. We can trace the existence of the Lollards, in Ayrshire, from the time of Wickliffe to the days of George Wishart; and in Fife, they were so numerous, as to have formed the design of rescuing Patrick Hamilton by force on the day of his execution." Life of Melville, i. 8.

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the corruptions of the church. His clear arguments, aided by his fervent piety, mild manners, and exalted rank, could not fail to produce a powerful sensation; and the clergy took the alarm. James Beaton, Archbishop of St. Andrews, was at that time Primate of the church and Chancellor of the kingdom-a cruel and crafty man, who scrupled at no means, however flagitious, for effecting his purposes. Afraid to proceed openly against Hamilton, he advised that he should be decoyed to St. Andrews, on the pretext of a friendly conference with him about his doctrine. The open-hearted young man eagerly embraced the proposal, and fell into the snare. It is needless to dwell on the revolting consequences. He was easily induced, by some insidious priests, to declare his sentiments. At the dead hour of night he was dragged from his bed, taken to the castle, and after confessing his faith before the Archbishop, was condemned to be burned at the stake as an obstinate heretic. On the afternoon of Friday, February 21, 1528, this gentle and gracious youth was led to the place of execution, where a stake was fastened, with wood, coals, powder, and other inflammable materials piled around it. When he came to the place, he stripped himself of his gown, coat, and bonnet, and giving them to a favorite servant, "These," he said, "will not profit in the fire; they will profit thee. After this, of me thou canst receive no commodity, except the ensample of my death, which I pray thee to bear in mind; for albeit it be bitter to the flesh, yet is it the entrance into eternal life, which none shall possess that deny Christ before this wicked generation." When bound to the stake he exhibited no symptom of fear, but commencel his soul to God, and kept his eyes steadfastly directed towards heaven. The executioner set fire to the train of powder, which, however, did not kindle the pile, but severely scorched the side of the martyr. In this situation he remained unmoved, till a new supply of powder was brought from the castle. Meanwhile, the Friars who stood around him, cruelly molested him, crying out, Convert, heretic; call upon our Lady; say, Sulve regina." 'Depart and trouble me not," he said, "ye messengers of Satan." One of them in particular, called Friar Campbell, rendered himself conspicuous for his rudeness in disturbing the last moments of the martyr. "Thou wicked man," said Hamilton, addressing him, "thou knowest that I am not a heretic, and that it is the truth of God for which I now suffer-so much didst thou confess unto me in private-and thereupon I appeal thee to answer before the judgment seat of Christ." At length the fire was kindled; and, amidst the noise and fury of the flames, he was distinctly heard pronouncing these last words, "How long, O Lord, shall darkness cover this realm ? How long wilt thou suffer this tyranny of men? Lord Jesus, receive my spirit.'

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"The martyrdom of this engaging and ac- within a few days, lie in the same as complished youth, produced a sensation very different from what his murderers anticipated.ignoniniously as now he is seen proudly to rest himself." He was then strangled They expected by this bold stroke, aimed at a person of such high rank, to intimidate all and consumed to ashes. Strange to others, and suppress the rising reformation. tell, this prediction or guess, or what The effect was precisely the reverse. It roused the minds of men from the dead sleep into any one pleases to call it, was literally which they had fallen verified within ninety days; for, - led them to inquire into the causes of his death-created discussion, early on the morning of the 29th of and ultimately, what Hamilton had failed to do May, 1546, he was assassinated by a by his living voice, was accomplished by his small band on his own couch cruel death. claiming to the fierce band of twelve persons who did it, "I am a priest— fy-fy--all is gone." His body was exposed on the same tower from which he saw Wishart expire, and heard the annunciation of his own catastrophe. Beaton died unlamented, though the manner of his death was much regretted as sung Sir David Lyndsay

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“Knox informs us, that many even in the University of St. Andrews, began to call in doubt what they had before held for a certain verity, and to espy the vanity of the received superstition.' And he relates, in his own homely way, an anecdote which shows how matters stood. Short after this,' he says, new consultation was taken that some should be burnt. A merry gentleman named John Lindesay, familiar (servant) to Bishop James Beaton, standing by when consultation was had, said-My lord, gif ye burn any man, except ye follow my counsell, ye will utterly destroy yourselves: gif ye will burn them, let them be burned in how (nollow, deep) cellars, for the reek of Mr. Patrick Hamilton has infected as many as did blow upon' (Knox, page 15.) The impression made by Hamilton's death on the popular mind, was greatly aided by the fearful death of Friar Campbell, who had insulted him at the stake. This wretched man soon after went distracted, and died in the utmost terror of mind, with the last appeal of the martyr ringing in his ears."

Wishart was one of the first men of the age for learning, talents, and piety. Of only one real error did they accuse him at the stake--"of holding that the soul slept from death till the resurrection." All other matters alleged against him by his most intelligent cotemporaries, were admitted, and are still admitted, to be orthodox. With regard to that which all parties regarded as an "heresy" soulsleeping-Wishart at the stake, with the fire and faggot before his eyes, was at pains to disclaim as an error. When the powder fastened to his body exploded, the martyr said, "The flame has scorched my body, yet hath it not daunted my spirit." "But he," pointing to the couch on which sat the Cardinal witnessing the scene, "who from yonder high palace beholdeth us with such pride, shall,

:

"As for the Cardinal, I grant

He was the man we weel could want,
And we'll forget him soon;
And yet I think the sooth to say,
Although the loon is weel away,

The deed was foully done."

After surveying the residence of the much-esteemed and revered Dr. Thomas Dick-disappointed, indeed, in not seeing him-leaving our compliments with his lady, we returned to Dundee.

The Doctor, however, returning, came to our meeting on the next evening, being Lord's day, and calling at my room, I enjoyed his company for some time before meeting. When we approached the hall, we both found ourselves excluded by a large crowd filling up the street before the door. We did not expect this. In the morning, indeed, we had a very crowded house, and a most interested audience. The Doctor and myself keeping together, pushed our way up to the door with much effort, but could not then have got in had we not been recognized as the preacher. After a great struggle through the aisle, the Doctor still holding to my coat, we succeeded in making to the stand, on which we both merely found room.

After the meeting, which continued, with some queries and responses, publicly propounded, almost three hours, the Doctor returned to my room and continued with me till about 10 o'clock, when we were constrained to take the parting hand. He is a Christian philosopher on every subject on which we conversed, and I presume we might have touched in religion, as well as in science, upon a thousand points on which we would have as fully coalesced, as we did, in all that we heard from one another.

It was while in Dundee we were constrained to address a letter to the Editor of the Edinburgh Journal touching the persecutions of Mr. Robertson and the Anti-slavery Society, who had, meantime, as I learned, at a special meeting passed some resolutions approbatory of his course. This measure of self-defence, I need not again say, was the basis on which prosecution was added to prosecution. On the Lord's day there were some two or three young converts added to the church, and during our whole meeting there was expressed a strong desire on the part of brethren of the Scotch Baptists and of brethren on the part of the Disciples, to unite, and of the two communities to form one church. I left the brethren under a strong hope that such would be the happy result of their kind interviews. It has not yet, however, occurred; at least at my last advices. Some twenty only of the Baptists have united with the brethren.

From Dundee, after a most affectionate parting, in company with Elder Ainslie, we proceeded to Fifeshire, and first addressed the church and citizens of Cupar. We had a pleasant interview with Elder Dowie, of that church, and with a few of the brethren, and spent the night with brother Mitchell and his interesting family, at their rural residence some four miles on the way to our next meeting place.

Thence our next station was at the

most interesting village of Auchtermuchty. I could have wished that some more poetic genius had given it a more musical name. Still, words are but signs; and under many an antiquated and uncouth combination of vowels and consonants, we sometimes find that which is more acceptable and interesting than that which is represented by a more alluring and prepossessing name.

At "Bethany Cottage," the residence of the Brethren Drons, we were received with all the welcome and affection of primitive times. The family of the Drons, consisting of the Brothers George and John, and the widow of a deceased brother and her daughter Euphemia, is most favorably known amongst all the brethren in Scotland, and many of those in England. Brother John Dron spent some time in the United States, and is favorably known to a good many brethren in the Western Country. He was much esteemed and beloved by us at Bethany for his Christian excellencies, though they were not known to us as fully as they are now to me, and to very many brethren in Great Britain. Sister Paton, mother of my kind host in Glasgow, and Sister Gilmore, of Belfast, (Ireland) mother of an excellent family, with several of whom I became acquainted, and one of whom, with her cousin Margaret Paton, we had the pleasure of being somewhat instrumental in inducting to the honor of citizens in the kingdom of heaven, while in Glasgow, are sisters of the brothers Dron. With these five persons, the two brothers, the two sisters, and their widowed sister-in-law, I enjoyed as much Christian fellowship as with any other persons in Scotland. I do not wonder, as I once did, that the Apostles, and especially Paul, should often with admiration refer to certain households and connections in blood; for it appears to me that like the kindred of grandmother Lois, of Stephanus, of Lazarus of Bethany, Zebedee, Cleopas,

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